What
the
desire
of
Fame
proceedes
from
.
THE
desire
of
Fame
proceedes
from
a
doubt
of
an
after
being
;
And
Fame
is
a
report
that
travells
far
,
and
many
times
lives
long
,
and
the
older
it
groweth
,
the
more
it
florishes
,
and
is
the
more
particularly
a
mans
own
,
then
the
Child
of
his
loines
;
for
Fame
is
a
child
of
his
merit
,
which
hath
no
compartner
in
it
,
and
many
times
the
child
of
his
loines
deceives
the
parent
,
and
instead
of
keeping
his
fathers
fame
,
brings
him
an
infamy
:
as
being
a
coward
,
a
traitor
,
a
lier
,
a
fool
,
or
the
like
:
which
the
world
will
judge
,
being
apt
to
cast
aspersions
,
that
they
were
qualities
which
he
had
by
inheritance
from
his
father
;
but
actions
that
his
merits
beget
,
will
never
deceive
him
,
when
it
is
rightly
and
honorably
gotten
:
but
there
be
bastard
fames
as
well
as
bastard
Issues
,
which
men
of
honour
will
never
own
.
But
all
those
that
are
born
are
not
so
fruitfull
as
to
have
issues
of
their
brain
,
or
so
fortunate
as
to
overcome
their
enemies
,
or
so
rich
to
build
Towers
and
Castles
,
or
monuments
of
fame
,
or
so
happy
to
have
such
advantages
,
to
shew
their
own
worth
and
abilities
;
And
those
that
cannot
leave
a
child
of
fame
,
must
content
themselves
to
live
a
life
of
quiet
,
for
fame
is
seldome
gotten
with
ease
,
but
with
paines
and
labour
,
danger
and
trouble
,
and
oftentimes
with
life
it self
.
The
Reward
of
Fame
.
IT
is
a
Justice
to
a
mans
self
;
and
no
vain
ostentation
or
braging
,
to
write
or
speak
truly
of
his
own
good
service
to
his
king
and
country
;
since
none
knowes
it
better
then
they
,
that
the
world
may
know
them
;
so
as
to
be
remembred
with
love
and
honour
.
For
though
fame
is
not
alwaies
a
true
Recorder
,
yet
it
is
a
loud
reporter
,
which
is
a
more
certain
reward
to
his
merits
,
then
from
Kings
and
States
:
For
Kings
and
States
most
comonly
receive
the
service
,
and
forget
ths
reward
:
and
many
times
gives
them
disgrace
instead
of
honour
,
and
death
for
life
.
Where
fame
is
so
prodigall
to
those
she
entertaines
,
as
she
will
Cozen
the
rest
of
the
world
,
to
contribute
to
her
particulars
;
But
time
the
reviver
of
all
removes
this
sound
farther
off
,
and
many
times
extinguisheth
it
quite
;
yet
Fame
the
older
she
is
,
although
she
be
lame
,
and
goeth
upon
Crouches
,
the
more
lovers
and
admirers
she
gains
,
neither
is
envy
so
sharp
toothed
as
to
hurt
her
,
and
many
are
proud
,
not
onely
to
be
acquainted
with
her
,
but
in
being
able
to
mention
her
:
so
honourable
is
ancient
Fame
.
Of
Fame
,
and
Infamy
.
SOme
love
the
life
of
their
memory
so
well
,
as
they
would
rather
chuse
to
be
remembred
by
the
World
as
a
fool
,
rather
then
to
be
forgotten
as
a
beast
;
Which
is
rather
to
live
in
Infamie
,
then
to
die
in
obscurity
.
For
Infamie
is
a
loud
reproach
,
where
Fame
is
a
loud
Applause
,
yet
neither
of
them
are
got
by
ordinary
means
,
but
by
extreams
,
either
by
Nature
,
Fortune
,
or
Fate
;
As
to
make
them
ring
aloud
,
for
the
sound
to
be
heard
through
many
Nations
,
and
to
live
in
many
Ages
.
But
infamie
hath
this
advantage
,
if
it
be
one
,
that
it
lives
longer
,
and
strikes
harder
upon
the
ears
of
the
World
,
then
Fame
doth
.
Fame
makes
a
difference
between
man
and
Beast
.
NExt
,
the
being
born
to
the
glory
of
God
,
Man
is
born
to
produce
a
Fame
by
some
particular
acts
to
prove
himself
a
man
,
unlesse
we
shall
say
there
is
no
difference
in
Nature
,
between
man
and
beast
;
For
beasts
when
they
are
dead
,
the
rest
of
the
beasts
retain
not
their
memory
from
one
posterity
to
another
,
as
we
can
perceive
,
and
we
study
the
natures
of
Beasts
,
and
their
way
so
subtilly
,
as
surely
we
should
discover
some-what
:
but
the
difference
betwixt
man
and
beast
,
to
speak
naturally
,
and
onely
according
to
her
works
without
any
Divine
influence
,
is
,
that
dead
men
live
in
living
men
,
where
beasts
die
without
Record
of
beasts
;
So
that
those
men
that
die
in
oblivion
,
are
beasts
by
nature
,
for
the
rational
Soul
in
man
is
a
work
of
nature
,
as
well
as
the
body
,
and
therefore
ought
to
be
taught
by
nature
to
be
as
industrious
to
get
a
Fame
to
live
to
after
Ages
,
as
the
body
to
get
food
for
present
life
,
for
as
natures
principles
are
created
to
produced
some
effects
,
so
the
Soul
to
produce
Fame
.
What
makes
Fame
speak
loudest
.
THose
Fames
that
is
gotten
in
the
Wars
,
sound
louder
then
those
that
are
gotten
in
Peace
,
by
reason
War
is
a
disturber
and
causeth
a
violent
motion
,
like
a
tempest
at
Sea
,
sea
,
or
a
storm
at
land
,
it
raiseth
up
discord
,
fear
,
and
furie
,
it
swallows
up
industry
,
it
pulls
up
the
root
of
plenty
,
it
murthers
natural
affection
,
and
makes
such
a
noise
where
it
is
,
as
all
the
world
besides
is
inquiring
,
and
listening
after
it
,
for
fear
of
being
surprised
,
so
as
the
world
follows
the
noise
as
much
as
the
noise
follows
them
.
The
Fame
of
valour
,
and
wisdom
.
IT
is
a
better
and
more
certain
Reputation
to
have
the
Fame
of
being
a
wise
man
,
then
a
man
of
courage
,
because
every
man
that
is
wise
hath
courage
;
for
he
that
is
a
coward
cannot
be
wise
,
because
fear
puts
him
out
of
the
right
way
:
but
there
be
many
men
that
have
courage
which
be
not
wise
,
for
courage
is
only
a
resolution
of
the
minde
,
either
to
Act
or
suffer
,
and
to
destroy
or
be
destroyed
,
so
that
courage
doth
not
direct
and
guide
as
wisdom
doth
,
but
dares
and
executes
,
besides
wisdom
is
more
to
be
admired
,
because
it
is
rarer
;
as
scarce
one
wise
man
is
found
in
an
Age
;
but
men
of
Courage
whole
Armies
full
in
every
Age
,
neither
is
wisdoms
Fame
subject
to
fortune
as
courage
is
,
for
Wisdom
makes
fortune
her
servant
,
and
uses
all
times
and
accidents
to
her
advantage
,
and
the
worse
her
fortune
is
,
the
greater
she
appears
,
when
the
Fame
of
courage
is
a
slave
to
fortune
,
and
onely
flourishes
in
her
smiles
,
but
is
buried
in
her
frowns
.
It
is
true
,
Courage
is
a
vertue
that
defends
and
protects
its
Countrey
,
and
keeps
an
enemy
in
awe
,
yet
it
is
a
vertue
that
is
onely
exercised
in
destructior
,
in
the
patient
suffering
of
his
own
,
or
the
acting
to
anothers
.
Where
wisdom
is
alwayes
exercised
in
uniting
and
composing
,
searching
and
leading
into
the
wayes
of
peace
,
when
courage
chuseth
and
searches
for
the
wayes
of
danger
,
and
courts
her
as
his
loveliest
and
beautifullest
Mistris
,
and
is
many
times
so
couragious
as
he
,
forceth
her
,
and
had
rather
die
in
the
arms
of
danger
,
then
live
in
the
arms
of
peace
.
Why
men
write
Bookes
.
SOme
say
men
write
bookes
,
not
so
much
to
benefit
the
world
,
as
out
of
love
to
Fame
,
thinking
to
gain
them
honour
of
reputation
;
but
surely
men
are
so
delighted
with
their
own
conceits
,
Of
several
writings
.
WRitings
that
are
set
forth
in
books
and
other
wayes
,
are
of
several
and
different
natures
;
For
some
,
as
Magistrates
and
Fathers
,
do
reprove
and
endeavor
to
reclaim
the
world
and
men
,
as
moral
Philosophers
;
others
as
Atturnies
do
inform
them
,
as
Historians
;
some
as
Lawyers
do
plead
in
the
behalf
of
some
former
writings
,
and
acts
against
others
as
contraversers
;
some
as
Ambitious
Tyrants
,
that
would
kill
all
that
stood
in
their
way
,
as
Casuists
;
some
as
Challengers
,
as
Logicians
;
some
as
Scouts
,
as
natural
Philosophers
;
But
they
bring
not
alwayes
true
intelligence
.
Some
like
hang-men
as
the
Scepticks
that
strive
to
strangle
,
not
onely
all
opinions
,
but
all
knowledge
;
Some
like
Embassadours
that
are
sent
to
condole
and
congratulate
,
as
bookes
of
Humiliation
and
thanksgiving
;
Some
as
Merchants
,
as
translatours
,
which
traffick
out
of
one
Language
into
another
;
Some
as
painted
faces
,
as
Oratory
;
some
as
Jubilies
,
as
to
recreate
,
rejoyce
,
and
delight
the
spirits
of
men
,
as
Poetry
;
some
as
Bawds
to
intice
the
mindes
,
as
Amorous
Romancy
;
Some
as
pits
that
one
must
go
many
Fathoms
deep
to
finde
the
bottom
,
neither
do
they
alwayes
reach
it
,
as
those
that
are
called
strong
lines
.
some
as
Conjurers
,
that
fright
with
their
threatning
prophesies
,
some
as
Cut-purses
that
steal
from
the
writings
of
others
;
some
as
Juglers
that
would
have
falshood
appear
for
truth
;
some
like
Mountibanks
that
deceive
,
and
give
more
words
then
matter
;
some
as
Echoes
which
commonly
answer
to
anothers
voice
;
some
like
Buffons
that
laugh
and
jest
at
all
,
and
some
like
Flatterers
that
praise
all
;
and
some
like
Malecontents
that
complain
against
all
;
and
some
like
God
that
is
full
of
truth
,
and
gives
a
due
to
all
deservers
;
and
some
like
devils
that
slauder
all
.
Of
the
motion
of
the
thoughts
in
speaking
and
Writing
.
THose
that
have
very
quick
thoughts
,
shall
speak
readier
then
Write
,
because
in
speaking
they
are
not
tied
to
any
stile
,
or
number
;
besides
in
speaking
,
thoughts
lie
close
and
carelesse
,
but
in
writing
they
are
gathered
up
,
and
are
like
the
water
in
a
cup
,
that
the
mouth
is
held
downward
:
for
every
drop
striving
to
be
out
first
,
stops
the
passage
,
or
like
the
common
people
in
an
uproar
,
that
runs
without
any
order
,
and
disperses
without
successe
,
when
slow
and
strong
thoughts
come
well
armed
and
in
good
order
,
discharges
with
courage
,
and
goeth
off
with
honour
.
The
motion
of
Poets
thoughts
.
THe
thoughts
of
poets
must
be
quick
,
yet
so
as
they
must
go
even
without
justling
,
strong
without
striving
,
nimble
without
stumbling
,
for
their
thoughts
must
be
as
an
instrument
well
strung
,
and
justly
tuned
to
Harmony
.
Great
schollars
are
not
excellent
Poets
.
SCholars
are
never
good
Poets
,
for
they
incorporate
too
much
into
other
men
,
which
makes
them
become
lesse
themselves
,
in
which
great
scholars
are
Metamorphos'd
or
transmigrated
into
as
many
several
shapes
,
as
they
read
Authors
,
which
makes
them
monstrous
,
and
their
head
is
nothing
but
a
lumber
stuft
with
old
commodities
,
so
it
is
worse
to
be
a
learned
Poet
then
a
Poet
unlearned
,
but
that
which
makes
a
good
Poet
,
is
that
which
makes
a
good
Privie
Councellor
,
which
is
,
observation
,
and
experience
,
got
by
time
and
company
.
Wit
mistaken
.
THey
are
not
mistaken
that
think
all
Poets
wits
,
but
those
are
mistaken
that
think
there
is
no
other
wit
but
in
Poets
,
or
to
think
wit
lies
in
meer
jests
,
or
onely
in
words
,
or
Method
,
or
scholastical
knowledge
;
for
many
may
be
very
wise
,
and
knowing
,
yet
have
not
much
wit
:
not
but
wit
may
be
in
every
one
of
these
before
mentioned
,
for
wit
makes
vse
of
althings
,
but
wit
is
the
purest
element
,
and
swiftest
motion
of
the
braine
,
it
is
the
essence
of
thoughts
,
it
incircles
all
things
,
and
a
true
wit
is
like
the
Elixer
that
keeps
nature
alwayes
fresh
,
and
young
.
Some
thinks
wit
no
wit
when
it
is
not
understood
;
but
surely
a
fool
makes
not
the
wit
the
lesse
,
although
it
loseth
its
aime
,
if
none
knows
it
but
the
Author
.
A
comparison
betwixt
learning
and
Wit.
IT
is
a
great
mistake
in
some
who
think
that
great
Stcholars
are
great
wits
,
because
great
Scholars
;
but
there
is
as
great
a
difference
as
betwixt
a
natural
inheritance
that
is
intailed
,
and
cannot
be
sold
,
and
a
Tenant
that
makes
use
of
the
land
,
and
payes
the
rent
,
which
is
due
to
the
Land-lord
,
which
is
the
Author
;
or
in
another
comparison
a
Scholar
is
like
a
great
Merchant
that
trafficks
in
most
Countries
for
transportable
Commodities
,
and
his
head
is
the
ware-house
to
lay
those
goods
in
:
now
may
some
say
,
they
are
become
his
own
,
since
he
bought
them
,
it
is
true
they
are
so
to
keep
them
,
or
make
use
of
them
,
or
to
sell
,
and
traffick
with
them
,
by
imparting
them
to
pettie
Merchants
,
which
are
young
students
and
Scholars
,
but
otherwise
they
are
no
more
his
,
then
when
they
were
in
the
Authours
head
;
before
it
was
published
,
but
onely
by
retaile
,
for
wit
is
the
childe
of
nature
,
neither
hath
she
made
any
thing
so
like
her self
as
it
;
Nay
,
she
hath
made
it
to
out-do
her self
,
for
though
nature
hath
not
onely
made
this
world
,
but
may
be
thought
by
reason
to
have
made
many
others
,
and
so
a
world
of
worlds
,
yet
wit
creats
in
its
imaginations
,
not
only
worlds
but
[
*
](A53065-e1550-b)
*
I
mean
Corporeal
gods
,
and
devils
,
hels
and
heavens
.
Heavens
,
and
Hells
,
Gods
,
and
Devils
,
onely
it
wants
the
materials
,
to
put
them
in
body
,
and
give
them
a
figure
and
colour
.
The
advanaage
of
Poetry
,
and
History
.
POets
make
us
see
errours
,
as
what
we
should
follow
,
and
what
we
should
shun
,
it
revives
the
spirits
,
it
animates
the
minde
,
it
creats
wit
in
the
readers
brain
,
it
is
a
shop
of
curious
varieties
,
where
every
one
may
see
for
their
love
,
and
buy
for
their
paines
;
but
a
true
Poet
is
like
a
Spider
that
spins
all
out
of
her
own
bowels
.
And
though
the
web
be
Artificial
,
yet
that
art
is
naturall
,
not
exemplary
,
but
as
Poets
make
us
finde
our
own
errours
,
so
History
shews
us
the
errours
of
others
,
and
gives
us
advantage
,
by
inabling
us
to
look
back
to
former
times
,
for
it
increaseth
and
strengthens
mens
courage
,
by
reading
their
battles
,
it
begets
patience
,
in
reading
their
miseries
,
it
humbles
the
minde
,
in
perceiving
the
changes
of
fortune
,
Witty
in
reading
their
orations
,
Civil
in
knowing
their
Ceremonies
;
so
that
History
is
a
repetition
of
things
past
,
and
is
bound
to
write
nothing
but
what
have
been
done
,
and
Poetrie
is
a
recreation
for
times
present
,
which
is
neither
bound
to
line
,
nor
level
.
The
difference
between
Poesy
and
History
.
THere
is
as
much
difference
betwixt
a
Poets
stile
and
an
Historians
,
as
a
French
galliard
and
a
Spanish
pavinne
,
besides
Poetry
is
most
fiction
,
and
History
should
be
truth
;
Poesy
may
be
phantastical
,
History
must
be
grave
,
Poesy
is
to
move
passions
,
History
is
to
confirm
truth
;
History
draws
the
minde
to
look
back
Poesy
,
to
look
right
forth
;
Poesy
is
simulising
,
History
is
repetition
;
Poesy
is
beautiful
and
spritely
;
History
is
brown
and
lovely
;
Poesy
goeth
upon
his
own
ground
;
but
History
goeth
upon
the
ground
of
others
.
Of
Historians
and
Poets
.
TRuth
should
be
the
guide
of
an
Historian
;
yet
the
truth
of
History
should
not
be
drest
in
Poetical
fancies
,
but
with
grave
Rethorick
;
Truth
should
be
delivered
civilly
,
not
rudely
;
it
should
be
ushered
in
with
eloquence
;
for
truth
should
be
delivered
smoothly
,
comly
,
sweet
and
Harmoniously
;
not
rudely
,
roughly
,
basely
,
fantastically
,
nor
contemptibly
:
but
a
Poet
will
never
make
a
good
Historian
,
because
he
is
too
full
of
fancy
and
invention
,
which
may
disturb
his
way
;
for
a
Poet
,
though
he
useth
numbers
,
yet
he
keeps
no
reckoning
,
where
an
Historian
makes
an
exact
account
,
but
as
a
Historians
brain
is
too
slow
for
a
Poets
,
so
a
Poets
brain
is
too
quick
for
an
Historians
.
A
Poet
the
best
General
Judge
.
A
Natural
Philosopher
may
judge
well
the
motions
of
the
Elements
,
and
a
moral
of
the
dividing
,
or
dissecting
of
passions
,
or
framing
of
Common-wealths
;
but
there
is
much
division
amongst
them
of
the
way
.
So
a
Divine
may
judge
well
of
the
mystery
of
Religion
;
although
there
is
as
much
contradiction
amongst
them
as
with
the
Philosophers
;
So
Historians
may
judge
of
some
particulars
;
being
conversant
in
the
action
of
times
;
but
Logicians
seldom
;
for
if
judgement
is
the
last
act
of
reasoning
,
as
it
is
,
or
it
is
not
,
in
which
Logicians
seldome
come
to
a
conclusion
;
nor
Mathematitians
if
their
chief
study
be
Arithmetick
;
for
then
they
are
too
much
addicted
to
multiply
,
and
diminish
.
Most
of
these
afore
mentioned
are
too
hard
set
in
intricate
studies
;
and
dwel
too
long
upon
them
;
at
least
these
particular
judgements
had
need
be
good
,
for
their
time
will
not
give
them
leave
to
consider
of
many
things
;
but
Poet
are
quick
of
invention
,
easie
to
conceive
,
ready
in
executing
,
and
flies
over
all
the
world
,
yet
not
so
swiftly
,
but
they
take
a
strickt
notice
of
all
things
,
and
knowes
perfectly
the
laws
,
and
wayes
which
inables
them
to
judge
more
uprightly
,
and
having
an
universal
knowledg
,
joyned
to
his
natural
wit
,
makes
him
the
best
general
judge
.
For
a
good
Poet
hath
distinguishment
which
is
judgement
,
as
well
as
similising
,
which
is
fancy
;
I
mean
,
not
those
Poets
which
can
only
rime
,
but
those
Poets
which
can
reason
,
not
those
that
have
most
art
,
but
those
that
have
most
nature
,
for
he
is
not
a
good
Poet
,
that
is
not
born
one
.
The
difference
of
Poetry
.
POets
most
usually
put
their
fancies
into
verse
or
scenes
,
and
verse
is
numbred
fancy
,
and
scenes
are
distinguishing
of
humours
;
the
scenes
are
most
commonly
acted
upon
Theaters
;
for
action
is
the
life
of
humour
;
besides
,
it
clears
the
understanding
,
and
makes
a
deeper
impression
in
the
minde
of
the
spectatours
,
then
when
they
are
onely
read
;
and
these
expressions
of
humours
,
not
onely
shews
errours
that
are
past
,
or
those
that
may
come
;
but
vices
that
are
to
be
shunned
,
and
vertues
that
are
to
be
followed
;
besides
,
it
begets
hate
to
the
one
by
discovering
the
deformities
,
and
love
to
the
other
,
by
the
expresing
of
her
beautie
,
which
is
beneficial
,
and
a
good
instruction
to
the
ignorant
lives
of
men
;
but
the
meaner
and
smaller
Poets
,
if
they
may
have
the
honourable
name
of
Poets
,
do
more
harm
then
good
;
for
their
scenes
are
rather
Romancical
tales
,
then
the
expressions
of
mens
natures
;
in
which
they
onely
teach
effeminate
men
,
and
foolish
women
to
be
whining
lovers
:
and
there
be
others
,
although
they
be
good
Poets
,
yet
they
are
ill
natured
ones
,
and
so
crabbed
as
they
corrode
both
the
eare
,
and
the
minde
,
in
which
they
seem
to
observe
the
ill
humours
more
then
the
good
,
as
if
they
lay
to
watch
,
to
steal
,
and
intrap
mens
vices
:
and
take
them
up
by
little
parcels
,
to
sell
them
out
by
whole
sale
,
and
seeme
glad
that
men
have
vices
for
them
to
divulge
.
But
those
sorts
of
Poets
correct
too
much
,
and
incourage
too
little
:
but
again
,
some
are
so
flattering
,
and
insinuating
,
as
they
become
parasits
to
mens
humours
.
Of
Verses
.
IT
is
not
every
Poet
that
can
make
a
good
copy
of
verses
,
nor
proper
scenes
,
neither
is
a
particular
copy
or
scene
enough
for
an
applause
,
but
a
life
full
,
and
the
spring
must
be
naturally
,
and
flow
easy
,
not
forced
by
pipes
from
other
mens
wit
,
for
those
are
but
watry
braines
,
that
have
neither
oyl
nor
fire
,
which
make
their
fancy
so
dull
,
as
their
conceits
are
inchanted
;
and
some
flie
so
high
,
as
if
they
would
rend
the
wings
of
their
brain
,
which
wearie
others
braines
to
finde
them
out
,
and
when
they
finde
them
,
they
are
not
worth
their
paines
;
were
taken
for
them
;
for
what
writing
soever
is
darkned
,
or
obscured
either
in
the
sence
,
or
by
hard
and
unusual
words
,
grows
troublesome
and
unpleasant
to
the
readers
;
again
some
are
so
long
and
tedious
upon
a
subject
as
they
lose
their
wit
:
for
wit
never
dwels
long
upon
one
thing
,
other
Poets
their
verses
are
untunable
;
they
do
not
strike
upon
the
strings
of
the
soul
,
for
the
excellency
of
Poetical
wit
is
to
move
passion
,
it
is
true
,
numbers
without
wit
will
move
passion
,
but
they
cannot
keep
or
make
passion
stay
,
and
it
may
strike
upon
a
passion
but
it
cannot
raise
one
,
yet
wit
appears
best
when
it
is
drawn
in
triumph
in
the
golden
Chariot
of
numbers
.
The
comparison
of
Poets
.
A
Poet
may
be
compared
to
a
musitian
,
that
playes
upon
four
and
twenty
strings
;
so
Poets
strike
upon
four
and
twenty
letters
,
for
a
Poet
will
tune
his
readers
voice
,
to
his
own
passions
,
as
tomake
the
voices
to
go
by
numbers
;
rise
and
fall
by
their
several
straines
of
wit
;
like
light
Cellebrands
,
or
Currantoes
;
or
merry
Jyggs
,
or
grave
Pavins
,
or
melancolly
Lacrimacs
;
for
Poets
translate
mens
mindes
into
as
many
several
shapes
;
as
they
write
fancies
.
What
Romancy
is
.
ROmancy
is
an
adulterate
Issue
,
begot
betwixt
History
and
Poetry
;
for
Romancy
is
as
it
were
poetical
fancies
;
put
into
a
Historical
stile
;
but
they
are
rather
tales
then
fancies
;
for
tales
are
number
of
impossibilities
:
put
into
a
methodical
discourse
,
and
though
they
are
taken
from
grounds
of
truth
,
yet
they
are
heightned
to
that
degree
,
as
they
become
meer
falshoods
;
where
poetry
is
an
Imitatour
of
nature
to
create
new
,
not
a
falsefying
of
the
old
:
and
History
gives
a
just
account
,
not
inlarging
the
reckning
.
History
,
if
it
be
simuliseing
,
and
distinguishing
,
it
is
pure
poetry
,
if
it
be
a
lie
made
from
truth
it
is
Romancy
.
Of
Comedies
.
A
Comedy
should
present
vertue
,
and
point
at
vice
,
for
a
Comedy
should
be
to
delight
,
and
not
to
displease
,
a
good
Comedian
wit
,
will
onely
reprove
not
reproach
;
but
a
satirrical
wit
will
present
the
vices
of
two
or
three
in
the
person
of
one
,
but
a
gentle
spirit
which
is
a
true
Commical
wit
,
will
rather
take
the
vice
of
one
,
and
represent
them
in
two
or
three
persons
,
Satyr
is
more
proper
for
a
Comedy
Tragedy
then
for
pure
Comedy
;
not
that
a
true
comedy
will
flatter
vice
,
but
palliat
it
.
Of
Scenes
.
Some
that
are
worthy
of
Commendations
,
are
naturally
pleasing
,
and
wittie
,
and
so
profitable
,
with
such
variety
,
that
every
Scene
is
like
a
new
master
that
teaches
several
arts
,
not
only
for
the
youngest
,
but
oldest
men
to
learn
.
Of
the
Labyrinth
of
Fancy
.
THe
reason
why
men
run
in
such
obscure
conceits
,
is
,
because
they
think
their
wit
will
be
esteemed
,
and
seem
more
when
it
lies
an
odde
and
unusual
way
,
which
makes
their
verse
not
like
a
smooth
running
stream
;
but
as
if
they
were
shelves
of
sand
,
or
rocks
in
the
way
,
and
though
the
water
in
those
places
goeth
with
more
force
,
and
makes
a
greater
sound
:
yet
it
goeth
hard
and
uneasy
.
As
if
to
expresse
a
thing
hard
,
were
to
make
it
better
,
but
the
best
poetry
is
plain
to
the
understanding
,
of
easy
expressions
,
and
ful
of
fresh
&
new
conceits
:
like
a
beauty
that
every
time
it
is
looked
upon
discovers
new
graces
;
besides
they
do
not
onely
move
passions
,
but
make
passions
,
for
a
right
poetical
wit
turns
hard
and
rough
nature
,
to
a
soft
,
gentile
,
and
kinde
disposition
:
for
verses
are
fine
fancies
,
which
are
spun
in
the
imagination
to
a
small
and
even
thread
,
but
some
are
worse
spinsters
then
others
.
The
degrees
of
wit
.
THose
have
not
clear
judgements
that
applaud
or
cry
up
one
mans
wit
,
that
was
begot
from
another
mans
brain
;
but
some
,
though
their
wit
is
their
own
,
yet
it
is
like
comets
that
seldom
appear
,
it
shewes
it self
no
once
in
an
age
;
and
some
again
are
like
the
moon
,
that
changes
it self
into
four
quarters
,
as
the
new
,
the
increase
,
the
full
,
and
the
wane
:
others
are
like
the
sun
that
runs
swiftly
,
and
keeps
its
constant
course
.
some
like
the
spring
sweet
and
pleasant
,
others
like
the
Summer
,
hot
,
but
troublesome
,
some
like
Autumn
,
warm
,
and
sober
,
and
others
like
the
Winter
,
cold
and
dry
,
yet
all
kinde
of
seasonable
wit
is
commendable
,
but
most
commonly
wit
is
like
the
winde
collick
,
the
one
rumbles
as
much
in
the
head
:
as
the
other
in
the
stomack
.
Of
sense
and
Fancy
.
THose
books
,
or
discourses
that
are
fullest
of
sense
,
delight
the
fewest
,
because
every
brain
is
not
so
ready
to
dispose
conceits
in
,
to
fill
places
for
the
understanding
,
to
view
suddenly
as
it
is
thrown
in
but
lies
in
a
confused
heap
,
without
ordering
,
and
a
slow
understanding
,
is
like
a
lasie
work-man
,
although
he
be
skilful
in
his
art
,
and
doth
it
well
when
he
is
imployed
thereupon
;
but
rather
then
he
will
take
the
paines
,
he
he
will
lose
the
profit
,
but
conceits
must
be
delivered
,
as
things
by
retail
for
the
reason
must
set
the
number
,
and
the
deliverer
give
the
account
.
Wit
is
natural
.
SOme
think
to
get
or
learn
wit
,
but
wit
is
neither
to
be
learnt
nor
gotten
,
for
it
is
a
free
gift
of
nature
,
and
disclaimes
art
;
and
as
there
are
but
two
qualities
or
substances
go
to
the
generation
of
all
other
things
,
which
is
heat
and
moisture
,
yet
there
are
seven
that
go
to
the
generation
of
wit
,
as
the
temper
and
form
of
the
brain
and
the
five
senses
,
which
beget
imagination
,
which
imaginations
we
call
fancies
,
which
fancies
is
wit
,
which
is
like
eternity
in
being
fixed
,
and
yet
proveth
a
perpetual
motion
,
with
continual
changes
and
varieties
;
I
mean
a
true
born
wit
,
that
is
begot
with
an
equal
tempered
and
perfect
formed
brain
,
and
quick
,
fresh
,
and
clearing
,
distinguishing
senses
,
there
are
adulterate
wits
that
are
begotten
with
distempers
,
as
feavers
,
madnesse
or
chance
,
but
they
are
short
,
and
not
lasting
,
the
other
hath
neither
bottom
nor
circumference
,
but
is
as
a
continued
line
,
and
they
that
think
to
ripen
their
own
wit
by
the
heat
of
anothers
imagination
,
tastes
like
fruit
that
is
ripened
by
the
chimnie
,
and
not
by
the
natural
heat
of
the
Sun
,
which
gives
it
a
rheumatical
taste
;
for
there
are
not
onely
changelings
in
wit
,
but
defective
births
,
that
is
when
the
parents
which
are
the
brain
are
imperfect
and
lame
,
but
if
the
parents
be
clear
,
the
issue
is
alwayes
beautiful
,
and
neatly
shaped
,
so
as
it
becomes
the
delight
and
darling
in
the
society
of
mankinde
.
Peace
shews
the
best
wits
,
Warr
the
most
writers
.
IN
Augustus
his
time
,
there
was
such
a
number
of
wits
,
as
if
nature
had
sown
a
crop
,
which
being
reapt
and
gathered
,
ferved
Of
Study
.
THe
reason
why
study
seems
difficult
at
first
,
and
easier
and
clearer
afterward
,
is
,
that
the
imagination
hath
not
beaten
out
a
path-way
of
understanding
in
the
head
,
which
when
it
hath
,
thethoughts
run
even
and
right
,
without
the
pains
of
deep
study
;
for
when
the
way
is
made
,
they
need
no
search
to
finde
one
out
,
for
the
brakes
,
or
rubbish
,
of
ignorance
,
that
obstructed
the
thoughts
,
is
trodden
into
the
firm
and
hard
ground
of
knowledge
.
Of
writers
.
MOst
moderate
writers
do
but
new
dresse
old
Authors
,
though
they
give
them
another
fashion
garment
,
the
person
is
the
same
,
but
some
do
disguise
them
so
much
,
that
a
vulgar
eye
cannot
perceive
them
,
but
mistake
the
Author
,
through
the
alteration
of
the
habir
.
An
History
and
Romancy
,
is
more
delightful
in
general
,
then
fancy
,
for
women
and
fooles
,
are
taken
with
tales
,
but
none
but
one
wit
is
taken
with
another
.
Of
Translatours
.
IT
is
not
enough
for
Translatours
to
be
learned
in
the
several
Languages
;
but
there
must
be
sympathy
between
the
genius
of
the
Authors
,
and
the
Translatours
,
which
every
age
doth
not
produce
:
for
most
commonly
a
genius
is
not
matched
in
many
ages
.
Ovids
genius
was
matched
by
Sans
,
and
Dubartus
was
matched
by
Silvester
;
but
Homer
is
not
yet
matched
in
our
Language
;
for
though
the
worke
was
indeavoured
to
be
translated
,
yet
it
is
not
like
him
;
and
though
the
copy
of
a
Picture
is
not
so
well
as
the
original
,
yet
good
copies
draw
so
neer
the
life
,
that
none
but
a
curious
and
skilful
eye
,
shall
perceive
the
difference
;
so
a
good
Translatour
shall
write
so
like
the
Authour
;
that
none
but
the
most
learned
and
that
with
study
and
great
observance
shall
finde
the
defects
.
Of
Translating
.
SOme
may
be
of
opinion
that
it
is
a
fault
to
turn
the
Scripture
into
verse
,
unlesse
the
original
be
so
,
or
to
change
the
stile
,
as
to
the
matter
,
or
sense
,
into
other
mens
fancies
,
but
to
follow
the
fancy
of
the
Original
,
as
neer
as
the
Language
permits
they
translate
it
in
;
for
it
is
,
as
if
a
man
should
have
a
high
roman
nose
,
and
one
should
take
the
picture
of
him
,
and
draw
him
with
a
flat
nose
,
as
liking
that
fashioned
nose
better
;
it
may
go
under
the
name
of
that
man
,
but
it
will
be
nothing
like
him
,
or
why
should
one
nation
be
drawn
in
the
habit
of
another
,
since
they
are
different
:
and
though
the
distinctions
of
several
nations
in
pictures
,
can
onely
be
known
by
their
habits
;
and
many
times
they
do
not
onely
change
the
graver
and
formal
fashions
,
from
one
nation
to
another
,
but
dresse
them
in
their
fantastical
dresse
:
but
if
they
do
it
to
please
the
Luxurious
palats
of
men
,
they
rather
become
insinuators
,
then
translatours
:
and
they
deserve
no
food
that
will
not
eat
good
and
wholsome
food
,
unlesse
they
be
humoured
with
variety
of
new
and
strange
sauces
;
but
they
will
say
the
stomack
cannot
bear
plain
meat
,
and
that
they
will
faint
if
they
have
not
choice
:
but
it
is
their
compounds
that
make
their
stomakes
quezie
,
and
the
solid
meat
that
will
increase
their
strength
:
where
now
they
pick
quarrels
unlesse
the
truth
be
disguised
with
the
flourishes
of
the
translatours
:
as
those
that
strive
to
translate
Davids
Psalms
,
take
Davids
name
to
his
poetry
,
so
keep
his
name
,
and
lose
the
poetry
of
the
Original
,
by
the
translatours
vain
glory
,
for
every
one
striving
to
out-do
another
untill
they
have
lost
the
right
and
truth
.
For
to
expresse
any
thing
in
huge
words
,
doth
not
make
it
the
better
,
but
onely
harder
to
be
understoodfor
;
men
of
reason
consider
the
soul
and
sense
,
and
not
the
form
and
fashion
,
which
is
but
the
habit
,
and
an
honest
devotion
will
assoone
beleeve
the
History
of
the
world
,
and
of
Adam
,
and
Eve
,
with
the
progresse
of
their
race
in
a
plain
relation
of
the
truth
,
then
with
the
measure
of
numbers
:
for
though
numbers
move
passion
,
yet
they
do
not
so
easily
ground
a
belief
,
neither
is
it
in
the
power
of
numbers
,
but
the
spirit
of
God
that
can
move
that
unfained
passion
that
must
carry
us
to
heaven
.
Of
Languages
GReek
and
Latine
,
and
all
other
Languages
are
of
great
ornament
to
Gentlemen
,
but
they
must
spend
so
much
time
in
learning
them
,
as
they
can
have
no
time
to
speak
them
,
and
some
will
say
it
is
a
great
advancement
to
wisdom
,
in
knowing
the
natures
,
humours
,
laws
,
and
customs
of
several
men
,
and
nations
;
which
they
cannot
do
,
except
they
understand
their
several
Languages
to
answerthat
,
although
al
Languages
are
expressed
by
four
and
twenty
letters
,
yet
there
is
no
Language
which
will
not
take
up
an
age
,
to
learn
it
perfectly
as
to
know
every
circumstance
;
and
since
mans
life
is
so
short
,
and
learning
so
tedious
,
there
wil
accrue
but
little
profit
for
that
laborious
pains
,
so
that
the
benefit
that
should
be
made
will
come
too
late
,
but
surely
these
men
are
wise
enough
which
understand
the
natures
,
laws
,
and
customs
of
their
own
country
,
and
can
apply
them
to
their
right
use
.
Of
Eloquence
,
art
,
and
speculation
.
MAny
do
seem
to
admire
those
writings
,
whose
stiles
are
eloquent
and
through
ignorance
takes
it
for
eloquence
,
commending
the
method
,
instead
of
the
matter
,
the
words
instead
of
the
sense
,
the
paint
instead
of
the
face
;
the
garb
instead
of
the
person
,
but
hard
and
unusual
phrases
,
are
like
a
constraint
behaviour
,
it
hath
a
set
countenance
,
treads
nicely
,
taking
short
steps
,
and
carries
the
body
so
stiffe
,
and
upright
,
as
it
seemes
difficult
,
and
uneasy
:
like
those
that
think
it
a
part
of
good
breeding
to
eat
their
meat
by
rule
,
and
measure
;
opening
the
mouth
at
a
just
,
and
certain
widenesse
;
grinding
the
meat
betwixt
their
teeth
,
like
a
Clock
with
so
many
strokes
as
make
an
hour
,
so
many
bits
makes
a
swallow
;
so
likewise
if
the
little
finger
be
not
bowed
short
,
and
by
degrees
all
their
fingers
to
be
joynted
untill
the
fore-finger
,
and
the
thumb
,
meets
in
a
round
circle
,
they
think
al
other
vulgarly
bred
.
But
nature
is
easy
:
and
art
hard
,
and
what
resembles
nature
nearest
,
is
most
to
the
life
:
and
what
is
most
to
the
life
,
is
best
;
but
art
belongs
more
to
the
Mechanicks
,
and
Pesants
,
then
to
the
noble
and
free
,
and
all
arts
belong
more
to
actions
then
speculations
;
and
though
speculations
be
nothing
until
it
be
put
into
practise
,
yet
the
best
actions
come
from
the
clearest
speculations
,
for
speculations
are
like
the
king
,
to
command
and
rule
,
practise
the
slave
,
to
obey
,
and
work
,
but
there
are
more
arts
,
and
inventions
gotten
by
chance
,
and
practise
,
then
meerly
by
ingenuity
of
brain
.
Of
Oratours
.
I
Have
heard
say
,
that
Oratours
are
seldom
wise
men
for
they
study
so
much
of
the
words
,
as
they
consider
not
the
matter
;
for
though
method
in
words
may
please
the
sense
of
the
ear
,
yet
not
the
understanding
;
for
they
that
will
speak
wisely
,
must
speak
the
next
way
to
the
matter
,
or
businesse
,
but
if
it
be
in
such
a
case
as
the
ear
is
more
to
be
desired
then
the
understanding
,
they
must
speak
composedly
,
for
Rethorick
is
chusing
words
fitted
such
a
subject
,
and
though
study
and
society
sweetens
Language
;
yet
if
it
have
not
a
natural
elegance
,
it
shall
not
work
so
strongly
upon
the
senses
.
What
discourses
are
enemies
to
Society
.
OF
all
discourses
,
the
worst
enemy
to
society
is
the
divulging
the
infirmities
of
others
;
wherein
some
are
so
evil
natured
in
striving
to
defame
others
,
as
they
will
not
onely
use
all
their
rethorick
to
make
their
faults
appear
more
odious
,
or
their
vertues
lesse
,
but
will
strive
to
make
their
vertues
seem
vices
,
when
to
discover
infirmities
is
ignoble
,
but
to
lessen
vertues
is
the
part
of
an
envious
man
,
which
is
the
nature
of
a
devil
;
and
since
union
is
the
bond
of
society
,
the
discourse
should
alwayes
tend
to
peace
,
and
not
to
discord
:
for
there
is
no
man
but
hath
vertues
to
praise
,
as
well
as
vices
to
dispraise
,
and
it
is
as
easie
to
take
the
better
side
;
I
am
sure
it
is
more
honourable
for
the
speaker
,
for
faults
in
particular
should
never
be
mentioned
,
but
in
private
to
themselves
,
in
an
admonishing
way
,
otherwise
they
do
but
inveterate
.
The
next
enemy
to
society
in
discourse
is
disputation
,
which
affords
the
least
pleasure
in
society
,
for
first
it
is
tedious
,
next
it
is
contradictory
,
and
begets
enemies
of
friends
,
and
it
is
a
kinde
of
rudenesse
to
contradict
strangers
,
though
they
should
speak
non-sence
,
but
Logick
,
which
is
the
art
of
disputations
should
be
left
to
Schooles
,
writings
,
and
publike
Theatres
,
which
are
appointed
places
for
such
discourse
;
for
some
say
Logick
is
to
make
truth
appear
,
others
that
it
is
to
make
falshood
appear
like
truth
,
and
some
say
again
,
that
it
is
to
dispute
on
both
sides
,
and
that
it
makes
more
discord
then
it
can
compose
,
which
is
discord
,
the
cause
of
so
many
writings
,
and
several
religions
,
and
factions
in
the
world
,
which
makes
men
become
Tigers
and
Vultures
to
one
another
,
when
otherwise
they
would
be
like
the
society
of
Angels
.
The
last
and
worst
enemy
to
society
,
is
forswearing
and
blasphemy
;
for
what
pleasure
or
advantage
can
a
man
have
to
blaspheme
,
which
is
to
curse
God
,
who
hath
the
power
to
return
his
curses
on
his
head
,
with
horrid
punishments
;
and
for
swearing
,
though
it
be
allowed
for
the
confirmation
of
a
truth
,
and
for
the
keeping
of
a
promise
whereby
it
is
made
sacred
and
religious
,
yet
to
make
it
common
is
to
make
it
of
no
effect
.
Besides
it
shows
little
wit
and
lesse
memory
,
that
they
should
want
words
to
fill
up
their
discourse
with
,
but
what
oaths
are
fain
to
supply
;
and
for
lying
where
there
is
no
truth
,
there
can
can
be
no
trust
;
and
where
there
is
no
trust
,
there
can
be
no
union
;
and
where
there
is
no
union
,
there
can
be
no
perfect
society
,
but
may
rather
be
called
a
concourse
,
which
is
to
meet
rather
then
to
unite
,
where
society
is
the
father
of
peace
,
the
bond
of
love
,
the
arm
of
strength
,
the
head
of
policie
,
the
heart
of
courage
,
the
hand
of
industry
,
and
the
bowels
of
charity
;
and
discourse
is
the
life
which
gives
light
to
the
eyes
of
the
understanding
,
sound
to
the
ears
,
mirth
to
the
heart
,
comfort
to
the
sorrowful
and
afficted
,
patience
to
the
oppressed
;
entertains
the
time
,
recreates
the
mind
,
refreshes
the
memory
,
makes
the
desires
known
,
and
is
a
heavenly
consort
.
The
best
kinde
of
discourse
in
ordinary
conversation
.
THe
best
kinde
of
discourse
in
ordinary
conversation
,
and
most
pleasant
,
is
that
which
is
most
various
,
free
and
easie
,
as
to
discourse
of
countries
,
the
natures
of
soyles
,
Scituations
of
Cities
,
and
peoples
laws
,
customs
,
and
superstitions
;
what
men
women
and
beasts
were
deisied
;
what
Countries
had
most
and
longest
wars
and
peace
:
what
Conquerours
there
were
,
and
who
they
were
:
what
conducts
they
used
in
their
victories
,
how
they
marshalled
their
forces
,
and
what
forces
they
had
:
what
famous
Common-wealths-men
there
were
,
their
policies
in
governments
,
the
beginning
of
States
,
their
fauls
,
the
causes
of
their
risings
,
and
their
ruins
;
what
Countreys
were
governed
by
republikes
,
or
Dimocracy
:
what
by
Aristocracy
,
and
what
by
Monarchy
;
what
commodities
several
Countries
afford
for
traffick
,
or
otherwise
;
what
Plantations
there
,
are
and
what
men
famous
for
arts
,
what
arts
there
are
:
what
famous
buildings
and
monuments
there
are
,
or
have
been
,
and
who
were
their
founders
:
what
Colledges
or
Schooles
there
are
,
or
have
been
of
famous
and
learned
men
,
as
Philosophers
,
Historians
,
and
of
their
several
opinions
,
what
ancient
Poets
,
and
who
were
accounted
the
best
;
what
Countries
they
were
born
,
bred
,
or
lived
in
;
what
punishments
or
exiles
there
were
,
or
what
faults
,
what
cruelties
were
put
in
execution
,
and
by
whom
,
and
to
whom
,
and
where
,
and
what
Kings
governed
with
clemency
,
and
what
by
tyranny
,
and
what
their
factions
,
their
splendours
,
their
decayes
,
their
pastimes
,
and
recreations
were
:
what
Ambassadours
there
were
and
their
ambassages
,
from
kings
to
kings
,
and
States
to
States
what
entertainments
and
magnisicencies
,
Princes
make
;
what
several
fashions
,
several
Countries
have
in
their
entertainments
and
sports
:
what
extravagant
garbs
,
and
diets
;
what
women
famous
for
beauty
,
and
marshal
exployts
;
what
kinde
of
people
can
live
the
hardest
,
and
which
live
the
most
luxurious
,
and
for
discourses
of
mirth
,
songs
,
verses
,
scenes
,
and
the
like
:
and
for
their
home
discourses
,
according
to
their
affaires
,
and
imployments
;
and
this
is
better
discourse
then
to
backbite
their
friends
,
or
to
curse
their
foes
,
or
to
scandal
the
innocent
,
or
sediciously
to
complain
against
their
government
and
governours
,
or
to
speak
lasciviously
to
foul
the
ears
of
the
chast
,
and
there
is
no
wit
in
a
clownish
discourse
,
and
to
speak
like
a
Gentleman
,
is
to
speak
honestly
,
civilly
,
and
confidently
:
to
speak
a
wise
man
,
is
to
speak
properly
,
timely
,
and
knowingly
,
and
not
conceltedly
.
The
four
discourses
.
THere
are
four
kinds
of
discourses
,
as
foolish
,
extravagant
,
non-sense
,
and
rational
,
and
of
all
non-sense
is
the
hardest
;
for
to
speak
foolishly
,
is
as
if
a
man
should
speak
to
a
childe
,
that
can
have
no
experience
of
knowledge
of
affaires
in
the
world
or
judgement
to
distinguish
,
or
to
a
shepheard
that
never
saw
nor
heard
many
things
or
reports
,
but
onely
his
sheep
and
their
bleatings
:
as
to
ask
any
questions
of
battles
,
or
governments
of
Common-wealths
,
or
to
discourse
with
States
men
of
childrens
babies
,
bells
,
or
rattles
:
which
is
to
speak
improperly
and
not
timely
:
and
to
speak
extravagantly
is
,
as
if
a
man
were
to
sel
his
house
,
and
another
should
ask
him
what
he
should
give
him
for
it
,
and
he
should
answer
him
in
talking
of
transmigrations
,
and
metamorphoses
,
or
the
like
,
and
so
to
speak
quite
from
the
purpose
:
but
to
speak
rationally
,
is
to
ask
proper
questions
,
or
to
answer
directly
to
what
he
is
questioned
in
,
for
reason
is
to
clear
the
understanding
and
to
untie
the
knots
that
clear
the
truth
;
but
to
speak
non-sense
is
to
speak
that
which
hath
no
coherence
to
any
thing
,
when
there
is
no
words
but
may
be
compared
to
something
,
and
though
it
hath
no
reference
to
what
is
spoken
,
yet
it
might
have
to
what
might
be
spoken
:
so
as
it
is
harder
to
finde
out
non-sense
in
words
,
then
reason
.
Of
Vulgar
discourse
.
THe
reason
why
the
Vulgar
hath
not
such
varieties
of
discourse
,
is
not
onely
because
they
have
not
read
,
or
hard
,
or
seen
so
much
of
the
world
,
as
the
better
sort
hath
:
but
because
they
have
not
so
many
several
words
for
several
things
,
for
that
language
which
is
most
copious
wit
flourishes
most
in
for
fancy
in
Poetry
without
expression
of
words
is
but
dead
,
for
that
makes
a
Language
full
to
have
many
several
words
for
one
thing
or
sense
,
and
though
the
vulgar
is
born
and
bred
with
such
a
Language
,
yet
very
seldom
with
variety
and
choice
being
imployed
in
the
course
affairs
of
the
world
,
and
not
bred
in
Schools
or
Courts
,
where
are
the
most
significant
,
choicest
,
and
plentifullest
expressions
,
which
make
the
better
sort
,
not
onely
have
siner
and
sweter
discourse
but
fill
them
ful
of
high
and
a
spiring
thoughts
,
which
produce
noble
qualities
,
and
honourable
actions
where
the
meaner
sort
of
people
are
not
onely
ignorant
of
the
purity
of
their
native
Language
,
but
corrupteth
what
they
have
,
and
being
alwayes
groveling
in
the
dung
of
the
earth
,
where
all
their
thoughts
are
imployed
,
which
makes
their
discourse
so
unsavory
.
Of
old
mens
talking
too
much
.
THe
reason
why
old
men
love
rather
to
tell
stories
,
then
to
hear
them
,
is
,
because
the
outward
senses
decay
sooner
then
the
understanding
,
and
hearing
imperfectly
wearies
them
by
tedious
attention
,
for
though
old
men
many
times
grow
deaf
,
yet
they
seldom
grow
dumb
with
age
,
&
when
one
faculty
failes
,
they
strive
to
supply
it
with
another
,
which
makes
them
commit
the
errour
of
too
much
talking
.
Of
speaking
much
or
little
.
THose
that
speak
little
are
either
wise
men
or
crafty
men
,
either
to
observe
what
was
spoken
by
others
,
or
not
to
discover
themselves
too
suddenly
;
and
those
that
speak
much
,
are
either
fools
,
or
els
very
witty
men
,
fooles
because
they
have
little
to
entertain
them
in
their
thoughts
,
and
therefore
imploys
the
tongue
to
speak
like
a
Parrote
by
roat
,
and
fools
think
the
number
of
words
helps
to
fill
up
the
vacant
places
of
sense
;
but
those
that
have
wit
,
their
brains
are
so
full
of
fancy
,
that
if
their
tongue
like
a
mid-wife
,
should
not
deliver
some
of
the
hlue
of
the
brain
,
it
would
be
over-powred
,
and
lost
in
painful
throws
.
Of
the
same
defect
in
Women
.
ANd
the
reason
why
women
are
so
apt
to
talk
too
much
,
is
an
overweening
opinion
of
them selves
in
thinking
they
speak
well
,
and
striving
to
take
off
that
blemish
from
their
sex
of
knowing
little
,
by
speaking
much
,
as
thinking
many
words
have
the
same
weight
of
much
knowledge
:
but
my
best
friend
sayes
he
is
not
of
my
opinion
,
for
he
saies
women
talk
,
because
they
cannot
hold
their
tongues
.
Of
Silence
.
IT
is
said
that
silence
is
a
great
vertue
,
it
is
true
,
in
a
sick
persons
chamber
,
that
loves
no
noise
,
or
at
the
dead
time
of
night
,
or
at
such
times
as
to
disturb
natural
rest
,
or
when
superiours
are
by
,
or
in
the
discourse
of
another
,
or
when
attention
should
be
given
,
or
if
they
have
great
impediments
of
speech
,
and
speaking
many
times
is
dangerous
,
infamous
,
rude
,
foolish
,
malicious
,
envious
,
and
false
.
But
it
is
a
melancholy
conversation
that
hath
no
sound
,
and
though
silence
is
very
commendable
at
sometimes
,
yet
in
some
cases
it
is
better
to
speak
too
much
then
too
little
,
as
in
hospitality
,
and
the
receiving
civil
visits
;
for
it
were
better
their
strangers
and
friends
,
should
think
your
talk
too
much
,
then
that
they
should
be
displeased
in
thinking
they
were
not
welcome
by
speaking
too
little
:
besides
it
is
a
lesse
fault
to
erre
with
too
much
courtesy
,
then
with
too
much
neglect
,
and
surely
to
be
accounted
a
fool
is
not
so
bad
as
to
be
said
to
be
rude
;
for
the
one
is
the
fault
of
the
judger
,
the
other
is
the
fault
of
the
actor
or
speaker
;
for
civility
is
the
life
to
society
,
and
society
to
humane
nature
:
it
is
true
that
there
are
more
errours
committed
in
speaking
,
then
in
silence
,
for
words
are
light
and
subtle
and
airie
,
as
that
when
they
are
once
flowne
out
,
cannot
be
recalled
again
,
but
only
to
ask
pardon
with
more
:
and
there
is
an
old
saying
,
to
talk
much
and
well
is
seldom
heard
,
but
it
cannot
be
verified
in
all
,
for
some
will
speak
well
as
long
as
there
is
grounds
to
speak
on
,
but
the
length
of
time
makes
it
sound
to
the
eare
,
as
wine
tastes
to
a
drunken
man
,
when
he
cannot
relish
between
good
and
bad
;
so
that
it
is
not
onely
the
matter
,
but
the
manner
,
time
and
subject
in
speaking
,
which
makes
it
so
hard
to
speak
well
,
or
please
many
,
and
though
it
be
alwayes
pleasing
to
the
speaker
to
delight
others
,
yet
that
doth
not
alwayes
please
others
that
he
delights
to
speak
of
:
as
there
is
nothing
more
tedious
to
strangers
then
to
hear
a
man
talk
much
of
himself
,
or
to
weary
them
with
long
complements
;
and
though
civilityin
that
kinde
ought
to
be
used
;
yet
they
should
carry
such
forms
and
times
as
not
to
lose
respect
to
themselves
,
or
to
be
over
troublesome
in
long
expressions
to
others
,
but
there
is
few
but
loves
to
hear
themselve
talk
,
even
preachers
;
for
a
preacher
that
preaches
long
,
loves
rather
to
talk
then
to
edifie
the
people
,
for
the
memory
must
not
be
oppressed
in
what
they
should
learn
,
or
their
reproofs
too
sharp
in
what
they
should
minde
,
for
with
one
word
or
two
of
reproof
he
reforms
,
half
a
score
undoes
again
,
which
makes
it
a
railing
instead
of
exhortation
;
neither
is
it
alwayes
required
,
for
a
man
to
speak
according
to
his
profession
or
imployment
in
the
affaires
of
the
world
;
for
it
would
be
ridiculous
for
a
Lawyer
in
ordinary
conversation
,
to
speak
as
if
he
were
pleading
at
the
bar
,
yet
every
one
ought
to
have
respect
in
his
discourse
to
his
condition
,
calling
,
or
dignity
,
or
to
the
quality
of
others
,
for
it
is
not
fit
that
a
Priest
which
either
is
,
or
should
be
a
man
of
peace
,
to
speak
like
a
souldier
,
which
is
a
man
of
war
,
or
to
speak
to
a
noble
man
as
to
a
peasant
;
again
,
there
is
nothing
so
much
takes
away
the
sweetnesse
of
discourse
as
long
preambles
,
or
repetitions
,
and
indeed
the
whole
discourse
is
tedious
,
and
unpleasing
if
it
be
over-long
,
though
their
tongues
were
as
smooth
as
oyl
,
&
run
upon
the
wayes
of
truth
,
yet
too
much
doth
as
it
were
over-fil
the
head
,
and
stop
the
eares
,
for
the
head
will
be
as
the
stomack
when
it
is
over
charged
,
it
will
take
surfeit
of
the
most
delicious
meat
;
wherefore
in
speaking
judgement
is
required
,
yet
some
are
so
over-wise
in
the
ordering
their
discourse
,
as
it
is
not
onely
troublesom
to
themselves
,
but
a
pain
to
the
hearers
having
so
set
and
constraint
a
way
of
speaking
,
as
if
their
words
went
upon
hard
scrues
,
when
there
is
nothing
so
easie
as
speech
;
for
there
is
no
part
of
man
so
unwearily
active
as
the
tongue
,
and
of
the
other
side
,
some
are
so
full
of
talk
,
as
they
will
neither
give
room
nor
time
to
others
to
speak
,
and
when
two
or
three
such
persons
,
of
this
voluble
quality
or
nature
meet
,
they
make
such
a
confusion
in
speaking
altogether
,
as
it
becomes
a
tumultuous
noise
,
rather
then
sociable
discoursing
:
which
is
a
disturbance
to
society
,
for
discourse
should
be
like
musick
in
parts
Betwixt
reason
and
reasonings
.
THere
is
a
great
difference
betwixt
reason
and
reasoning
,
for
reason
is
the
best
and
soberest
&
surest
rule
of
a
mans
life
either
in
contemplation
or
action
,
for
in
action
it
recollects
,
disposeth
,
and
ordereth
all
things
for
mans
safety
,
profit
,
and
pleasure
,
and
for
contemplation
,
it
keeps
the
minde
with
even
thoughts
,
but
reasoning
belongs
to
contradiction
,
and
where
contradiction
is
there
can
be
no
unitie
,
or
conformitie
,
and
where
there
is
no
unity
nor
conformity
there
must
needs
be
discord
and
confusion
,
reasoning
is
the
cause
of
raising
of
doubts
reason
is
to
allay
them
,
so
that
reasoning
makes
a
man
mad
,
but
reason
makes
a
man
sober
.
But
some
will
say
we
should
never
come
to
reason
but
by
reasoning
;
but
I
say
,
reason
comes
by
observation
of
consequences
and
accidents
,
and
reasoning
is
vain
inbred-imaginations
,
without
the
experience
of
the
concurrence
of
outward
things
so
reason
is
bred
with
strickt
observing
,
and
produced
by
fear
of
losing
,
and
hopes
of
keeping
or
getting
,
but
reasoning
is
bred
in
vanity
and
produced
by
vain
glory
.
Of
the
Senses
and
Brain
.
SOme
say
that
there
is
such
a
nature
in
man
,
that
he
would
conceive
and
understand
without
the
senses
,
though
not
so
clearly
,
if
he
had
but
life
which
is
motion
Others
say
,
there
is
nothing
in
the
understanding
,
that
is
not
sirst
in
the
senses
,
which
is
more
probable
,
for
the
senses
bring
all
the
materials
into
the
brain
,
and
then
the
brain
cuts
and
divides
them
,
and
gives
them
quite
other
forms
,
then
the
senses
many
times
presented
them
;
for
of
one
object
the
brain
makes
thousands
of
several
figures
,
and
these
figures
are
those
things
which
are
called
imagination
,
conception
,
opinion
,
under
standing
,
and
knowledge
,
which
are
the
Children
of
the
brain
,
these
put
into
action
,
are
called
arts
and
sciences
,
and
every
one
of
these
have
a
particular
and
proper
motion
,
function
,
or
trade
,
as
the
imagination
,
and
conception
,
builds
,
squares
,
inlayes
,
grinds
,
moulds
,
and
fashions
all
,
opinion
,
caries
shows
,
and
presents
the
materials
to
the
conception
,
and
imagination
;
understanding
distinguishes
the
several
parcels
,
and
puts
them
in
right
places
,
knowledge
is
to
make
the
proper
use
of
them
,
and
when
the
brain
works
upon
her
own
materials
,
and
at
home
,
it
is
called
poetry
and
invention
,
but
when
the
brain
receives
and
words
journey-work
,
which
is
not
of
its
own
materials
,
then
it
is
called
learning
,
and
imitation
,
but
opinion
makes
great
faction
and
disorder
among
them
,
disagreeing
much
with
the
understanding
,
in
presenting
and
bringing
the
wrong
for
the
right
,
and
many
times
with
clamour
and
obstinacy
carries
it
,
especially
when
a
strange
opinion
out
of
another
brain
,
comes
and
joyns
with
the
other
,
&
the
brain
many
times
is
so
taken
with
his
neighbour
brains
figures
,
that
he
fills
up
his
house
so
full
of
them
,
that
he
leaves
no
roome
for
his
own
to
work
or
abide
in
:
but
some
brains
are
so
weak
as
they
have
few
or
no
figures
of
their
own
,
but
onely
plain
pieces
,
and
some
again
so
slow
of
motion
,
and
so
lazy
,
as
they
will
not
take
paines
to
cut
and
to
carve
,
or
to
try
,
but
lets
that
which
the
senses
bring
in
lie
like
bags
or
stone
,
and
makes
no
use
of
them
,
and
will
furnish
his
head
neither
with
his
own
nor
others
;
but
the
brain
is
like
unto
Common-wealths
,
for
some
brains
that
are
well
tempered
,
are
like
those
Common-wealths
,
that
are
justly
and
peaceably
governed
,
and
live
in
their
own
bounds
:
other
braines
that
are
hotly
tempered
,
are
like
those
common-wealths
that
make
wars
upon
their
neighbours
;
others
again
that
are
unevenly
tempered
,
are
like
those
that
are
incombred
with
civil
wars
amongst
themselves
;
a
cold
brain
is
like
those
Nations
that
are
so
lazy
,
as
they
will
use
no
industry
to
the
improving
of
their
Country
,
so
a
brain
may
be
compared
to
several
soyls
,
as
some
are
rich
in
mines
and
quarries
,
others
pleasant
and
fruitful
,
some
brains
are
barren
and
insipid
some
will
be
improved
with
change
of
tillage
or
working
,
others
,
the
more
it
is
used
,
the
better
it
is
,
and
some
the
worse
;
and
though
accidents
give
the
grounds
to
some
arts
,
yet
they
are
but
rude
and
uneasy
,
until
the
brain
hath
polished
and
fitted
them
,
for
as
the
senses
give
the
brain
the
first
matter
,
so
the
brain
sends
that
matter
formed
&
sigured
to
the
senses
again
,
to
be
dispersed
abroad
,
which
sometimes
is
sent
by
the
understanding
,
sometimes
by
opinions
,
so
he
that
hath
his
senses
most
imployed
and
perfectest
,
knows
more
then
they
that
have
not
their
senses
exercised
in
varicties
,
yet
the
senses
give
not
the
height
of
knowledge
,
unlesse
the
brain
be
of
such
a
temper
to
dispose
them
;
for
the
brains
are
like
eyes
,
where
some
are
so
quick
,
as
they
cannot
fasten
upon
an
object
,
to
view
the
perfection
of
it
,
others
,
so
dull
,
they
cannot
see
clearly
,
or
so
slow
they
cannot
untie
themselves
soon
enough
,
but
dwels
too
long
upon
it
,
so
it
is
the
discussing
of
the
object
well
,
that
increases
or
begets
knowledge
.
Of
sense
,
reason
,
and
faith
.
A
Man
hath
sense
,
reason
,
and
faith
;
reason
is
above
sense
,
and
under
faith
;
for
one
half
of
reason
joyns
to
sense
,
which
is
the
part
that
is
demonstrative
;
but
that
part
that
is
not
demonstrative
,
is
beyond
the
sensitive
knowledge
,
so
as
it
fallsinto
conjectures
,
and
probabilities
,
and
from
probabilities
to
belief
,
and
an
excessive
belief
is
faith
,
for
we
cannot
call
that
a
perfect
knowledge
which
our
reason
singly
tell
us
,
but
what
our
perfect
,
and
healthful
senses
joyned
with
our
reason
distinguish
to
us
:
there
are
two
sorts
of
faith
,
the
one
is
divine
,
which
is
given
to
man
by
an
inspiring
grace
;
and
the
other
natural
,
which
is
by
rational
conjectures
,
probabilities
,
and
comparatives
.
Of
wisdom
and
foolishnesse
THat
we
call
wisdom
doth
not
onely
consist
in
perfect
knowledge
,
or
clear
understanding
,
but
observations
carefully
put
in
practise
in
times
of
occasion
,
which
is
that
we
cal
prudence
,
and
where
accidents
are
not
observed
,
but
follows
the
appetites
,
the
senses
perswade
to
take
,
are
called
fools
,
so
wisdom
is
the
clerk
to
mans
life
,
to
write
down
all
,
and
the
trustee
to
receive
all
,
the
steward
to
lay
out
all
,
but
not
the
surveigher
to
know
all
,
for
that
belongs
to
a
clear
and
general
understanding
;
&
one
may
be
wise
,
and
yet
not
know
all
;
the
difference
betwixt
a
fool
and
a
wise
man
is
that
the
wise
man
seekes
the
food
of
his
appetite
with
care
,
observing
all
accidents
,
watching
all
times
,
taking
all
opportunities
to
the
best
for
himself
:
the
fool
runs
wildly
about
without
a
sking
or
learning
the
best
,
neerest
or
right
wayes
,
yet
greedily
hunts
after
his
desires
,
which
desires
are
according
to
every
mans
delectation
,
Of
mad
men
and
fools
.
MAd
men
and
fools
meet
in
one
and
the
same
point
of
wanting
of
judgement
,
which
is
to
distinguish
what
is
most
likely
to
be
the
best
or
worst
for
themselves
;
I
say
most
likely
,
because
none
knows
absolutely
but
by
the
event
,
for
chance
hath
such
power
over
every
thing
,
that
many
times
it
becomes
rather
her
work
then
the
choosers
;
but
yet
she
doth
not
take
away
the
likelyhood
or
probability
of
it
,
where
all
concurrences
meet
:
and
though
chance
lie
so
obscure
,
as
the
providen'st
man
cannot
espie
her
so
as
to
avoid
her
,
yet
a
wise
man
prepares
for
her
assaults
,
but
a
mad
man
or
a
fool
leaves
all
to
chances
disposing
,
not
to
judgments
ordering
or
directing
.
A
man
that
is
mad
is
not
out
of
his
wits
.
WE
cannot
say
a
man
that
is
mad
is
out
of
his
wits
,
but
out
in
his
judgement
,
for
a
mad
man
will
speak
extream
wittily
sometimes
,
and
though
it
be
by
chance
,
yet
it
is
his
own
wit
,
but
not
his
judgement
to
chuse
the
best
,
for
then
he
would
alwayes
strive
to
speak
to
some
purpose
,
or
hold
his
peace
,
which
mad
men
never
do
,
but
speak
at
random
,
not
caring
what
he
speaks
,
nor
to
whom
he
speaks
,
nor
when
he
speaks
:
now
the
fool
comes
like
the
mad
man
in
his
actions
,
rather
then
in
his
words
,
for
judgement
lies
not
altogether
in
the
choice
of
speech
,
but
more
in
the
choice
of
actions
,
now
a
fool
neither
knows
nor
beleeves
in
the
likeliest
way
to
good
,
nor
to
avoid
ill
,
and
a
mad
man
cares
not
which
is
the
way
to
good
or
ill
,
but
follows
his
own
disordered
passions
,
where
reason
hath
left
to
be
their
guide
.
Wit
is
free
.
SOme
men
in
striving
to
shew
their
wits
in
discourse
,
make
themselves
fools
;
for
wit
must
notbe
strugled
withal
,
and
brought
as
it
were
by
the
head
and
shoulders
:
for
as
it
is
natural
,
so
it
must
have
it
s
natural
place
and
time
,
and
a
woman
by
striving
to
make
her
wit
known
,
by
much
discourse
,
loses
her
reputation
,
for
wit
is
copious
,
and
busies
its
self
in
all
things
,
and
humours
and
accidents
,
wherein
sometimes
it
is
satyrical
,
and
sometimes
amorous
,
and
somtimes
wanton
,
which
in
all
these
women
should
shun
,
so
that
in
women
the
greatest
wisdom
,
if
not
wit
,
is
to
be
sparing
of
their
discourse
.
Of
speech
.
AS
eight
notes
produce
innumerable
tunes
,
so
twenty
four
letters
produce
innumerable
words
,
which
are
marks
for
things
,
which
marks
produce
innumerable
imaginations
,
or
conceptions
,
which
imaginations
or
conceptions
begets
another
soul
which
another
animal
hath
not
,
for
want
of
those
marks
,
and
so
wants
those
imaginations
and
conceptions
which
those
marks
beget
;
besides
those
marks
beget
a
soul
in
communitie
;
besides
words
are
as
gods
that
give
knowledge
,
and
discover
,
the
mindes
of
men
,
and
though
some
creatures
can
speak
,
yet
it
is
not
natural
,
for
it
is
like
puppits
,
they
are
made
to
walk
with
scrues
,
that
when
the
scrues
are
undone
,
the
puppits
can
go
no
farther
;
so
parrots
,
or
the
like
can
onely
repeat
the
words
they
are
taught
,
but
cannot
discourse
,
because
they
know
not
what
it
signifieth
,
but
man
can
speak
when
he
comes
to
maturity
,
that
is
to
be
man
,
without
teaching
,
that
is
,
although
he
doth
not
learn
a
language
that
his
forefathers
have
made
,
yet
he
can
make
one
of
his
own
,
that
is
to
give
marks
to
things
to
distinguish
them
to
himself
.
Of
Musick
.
THe
art
of
Musick
is
harder
then
the
art
of
poetry
;
for
musick
hath
but
eight
notes
,
to
compose
several
tunes
;
when
Poetry
hath
four
and
twenty
letters
to
play
on
:
but
both
are
musical
,
and
work
upon
the
spirits
of
men
:
for
there
are
some
kindes
of
musick
that
do
draw
and
suck
out
the
spirits
of
men
with
delight
,
thus
it
is
not
the
wit
,
or
sense
,
of
things
,
which
moves
passion
,
or
delight
,
but
the
numbers
;
for
as
notes
are
set
,
and
numbers
are
measured
,
shall
move
the
passions
,
as
the
Musitian
or
Poet
pleaseth
.
Of
Musical
instruments
.
ALL
Musical
instruments
are
apt
to
untune
,
even
the
natural
one
the
voice
;
for
when
it
is
hoarse
by
cold
,
or
otherwayes
out
of
tune
,
but
the
strings
which
are
the
veyns
in
the
lungs
,
and
stomack
,
are
not
so
apt
to
break
as
lute
strings
,
which
are
small
little
guts
dryed
,
neither
can
there
be
new
strings
put
to
the
voice
,
once
broke
,
as
to
a
sidle
;
nor
can
it
be
mended
as
other
instrnments
may
,
nor
carefully
laid
up
in
a
case
to
keep
it
long
,
for
there
is
no
prevention
against
the
breaking
of
the
voice
,
for
old
age
will
come
and
destroy
that
sound
,
and
though
it
doth
not
break
the
strings
of
the
voice
,
yet
time
dryes
and
shrivels
them
so
short
,
that
they
cannot
be
stretched
out
to
any
note
or
strain
:
and
as
time
weares
out
the
sound
;
so
death
breakes
the
instruments
and
all
.
Of
Voices
.
IT
stands
with
reason
that
the
hottest
and
coldest
Clymats
,
being
the
driest
,
should
produce
the
best
and
clearest
voices
,
for
moisture
breeds
flegme
,
and
flegme
obstructs
the
chest
;
besides
the
moisture
falling
into
the
winde-pipe
hinders
the
passage
of
the
voice
,
and
clogs
the
lungs
,
for
winde
and
water
makes
a
storm
;
which
destroys
a
harmony
,
and
instead
of
singing
makes
a
roaring
,
like
the
seas
;
or
drownes
the
fraight
,
which
are
notes
,
because
art
which
is
the
steers-man
,
hath
not
room
to
turn
and
winde
to
fil
his
sailes
;
but
are
beaten
down
with
the
rain
roghnes
,
and
stopt
with
the
mud
of
flegme
,
so
of
necessity
he
must
be
lost
;
fat
doth
also
hinder
the
voice
,
for
you
shall
seldome
hear
any
that
is
fat
sing
well
because
the
fat
hath
straightned
their
passages
,
so
to
the
making
of
a
good
voice
,
there
must
be
a
wide
throat
,
and
clear
winde
pipes
,
and
strong
lungs
.
Musick
is
number
with
sound
,
as
Opticks
are
lines
with
light
.
As
mans
shape
is
naturally
fit
and
proper
for
all
kinde
of
motion
and
Actions
;
so
his
voice
is
made
for
all
sorts
of
sounds
;
wherefore
the
first
invention
need
not
go
so
far
as
A
smiths
forge
,
for
he
hath
the
hammer
and
forge
all
wayes
with
him
;
the
forge
is
his
chest
,
the
bellows
is
his
lungs
;
the
fire
the
heart
,
the
tongue
the
hammer
,
and
his
lips
the
tonges
,
the
head
is
the
Smith
;
the
several
wedges
of
iron
are
the
several
notes
that
are
strook
;
thus
beats
out
a
harmony
.
Of
Dancing
.
KIssing
dances
are
commonly
dances
,
which
were
invented
by
the
meaner
and
ruder
sort
of
people
,
at
wakes
,
and
faires
;
which
kinde
of
people
,
knows
not
the
ceremonies
of
modest
civilities
;
for
Country
dancing
is
a
kinde
of
a
rude
pastime
,
and
cannot
be
called
truly
a
dance
,
but
rather
a
running
in
figaris
,
for
the
true
art
of
dancing
,
is
measured
sigures
,
by
the
feet
in
divided
times
;
for
the
feet
keepe
as
just
a
distance
of
times
,
as
notes
of
musick
.
Of
dancing
.
DAncing
is
compounded
of
measures
,
figure
,
and
motion
.
Measure
is
Geometry
;
figure
is
Symmetry
,
and
motion
,
is
division
.
Geometry
is
equal
measure
,
Symmetry
is
proportionable
measures
,
Division
is
numbers
.
Of
invention
.
HE
is
more
praise-worthy
that
invents
something
new
,
be
it
but
rude
and
unpolished
,
then
he
that
is
learned
,
although
he
should
do
it
more
curious
,
and
neater
;
an
imitator
can
never
be
so
perfect
,
as
the
inventor
,
if
there
can
be
nothing
added
to
the
thing
invented
;
for
an
inventor
is
a
kinde
of
a
creatour
;
but
most
commonly
the
first
invention
is
imperfect
;
so
that
time
,
and
experience
add
to
the
growth
,
and
perfection
,
and
many
times
there
are
many
creatours
to
one
invention
;
for
he
that
addes
is
as
much
as
he
that
begun
,
only
the
second
lights
his
candle
from
the
first
,
but
he
goeth
his
own
way
,
and
may
be
away
that
the
first
inventor
had
not
guessed
at
:
or
at
least
thought
it
impossible
:
but
an
imtator
adds
nothing
to
the
substance
or
invention
,
only
strives
to
resemble
it
,
yet
surely
invention
is
easier
then
imitation
:
because
invention
comes
from
nature
,
and
imitation
from
paintul
,
and
troublesome
inquirie
;
and
if
he
goeth
not
just
the
path
that
hath
been
trod
before
him
;
he
is
out
of
the
way
,
which
is
adouble
pain
at
first
to
know
the
path
,
and
then
to
tread
it
out
;
but
invention
takes
his
own
wayes
,
besides
,
invention
is
easie
because
it
is
born
in
the
brain
.
Where
imitation
is
wrought
and
put
into
the
brain
by
force
.
EPISTLE
.
SOme
say
as
I
heare
,
that
my
book
of
Poemes
,
and
my
book
of
Philosophical
Fancies
,
was
not
my
own
;
and
that
I
had
gathered
my
opinions
from
several
Philosophers
.
To
answer
the
first
,
I
do
protest
,
upon
the
grounds
of
Honour
,
honesty
and
Religion
,
they
are
my
own
,
that
is
,
my
head
was
the
forge
,
my
thoughts
the
anvil
to
beat
them
out
,
and
my
industry
shaped
them
and
sent
them
forth
to
the
use
of
the
world
;
if
any
use
may
be
made
thereof
,
but
my
Lord
was
the
Master
and
I
the
Prentice
,
for
gathering
them
from
Philosophers
,
I
never
converst
in
discourse
with
any
an
hour
,
at
one
time
in
my
life
;
And
I
may
swear
on
my
conscience
,
I
never
had
a
familiar
acquaintance
,
or
constant
conversation
with
any
prosest
Scholar
,
in
my
life
,
or
a
familiar
acquaintance
with
any
man
,
so
as
to
learn
by
them
,
but
those
that
I
have
neer
relation
to
,
as
my
Husband
,
and
Brothers
;
it
is
true
,
I
have
had
the
honour
sometime
to
receive
visits
of
civility
from
my
Noble
and
Honorable
acquaintance
,
wherein
we
talk
of
the
general
news
of
the
times
,
and
the
like
discourse
,
for
my
company
is
too
dull
to
entertain
,
and
too
barren
of
wit
to
afford
variety
of
discourse
,
wherefore
I
bend
my self
to
study
nature
;
and
though
nature
is
too
specious
to
be
known
,
yet
she
is
so
free
as
to
teach
,
for
every
straw
,
or
grain
of
dust
,
is
a
natural
tutor
,
to
instruct
my
sense
and
reason
,
and
every
particular
rational
creature
is
a
sufficient
School
to
study
in
;
and
our
own
passions
and
affections
,
appetites
and
desires
,
are
moral
Doctors
to
learn
us
;
and
the
evil
that
follows
excesse
,
teaches
us
what
is
bad
,
and
by
moderation
we
finde
,
and
do
so
learn
what
is
good
,
and
how
we
ought
to
live
,
and
moderate
them
by
reason
,
and
discourse
them
in
the
minde
,
and
there
is
few
that
have
not
so
much
natural
capacity
,
and
understanding
,
but
may
know
,
if
not
finde
out
what
is
needful
for
life
,
without
artificial
education
,
for
nature
is
the
chief
master
;
art
and
education
but
the
under
ushers
,
in
the
School
of
life
;
for
natural
objections
may
be
applied
without
the
help
of
arts
,
and
natural
rules
of
life
,
may
lead
us
safe
,
and
easy
wayes
to
our
journeys
end
;
and
questionlesse
nature
was
the
first
guide
,
before
art
came
to
the
knowledge
,
and
if
it
were
not
for
nature
,
art
many
times
would
lose
her
followers
;
yet
let
nature
do
what
she
can
,
art
oft
times
will
go
out
of
the
right
way
;
but
many
will
say
it
is
the
nature
of
man
that
invents
,
and
the
nature
of
man
to
erre
that
is
,
t
is
the
nature
of
man
to
be
so
ambitious
,
as
to
strive
to
be
wiser
then
nature
her self
,
but
if
nature
hath
given
men
ambition
,
yet
nature
hath
given
men
humilitie
to
allay
that
fiery
appetite
;
and
though
nature
hath
given
men
ignorance
,
yet
nature
hath
given
men
undestanding
,
to
bring
them
out
of
that
darknesse
into
the
light
of
knowledge
;
and
though
nature
hath
obscured
the
secrets
of
the
natural
cause
,
yet
he
hath
given
men
nature
to
observe
her
effects
,
and
imaginations
,
to
conjecture
of
her
wayes
,
and
reason
to
discourse
of
her
works
,
and
understanding
to
finde
some
out
,
and
these
gifts
are
general
to
mankinde
:
wherefore
I
finde
no
reason
,
but
my
readers
may
allow
me
to
have
natural
imagination
understanding
and
inquiries
,
as
well
as
other
Philosophers
,
and
to
divulge
them
as
they
have
done
,
if
that
they
beleeve
that
I
am
produced
by
nature
,
and
not
by
artifices
hand
,
cut
out
like
a
stone-statue
;
but
if
my
readers
will
not
allow
my
opinions
,
and
fancies
to
be
my
own
,
yet
truth
will
;
but
there
is
a
natural
education
to
all
,
which
comes
without
pains
taking
,
not
tormenting
the
body
with
hard
labour
,
not
the
minde
with
perturb'd
study
,
but
comes
easy
and
free
through
the
senses
;
and
grows
familiar
and
sociable
with
the
understanding
,
pleasant
and
delightful
to
the
contemplation
,
for
there
is
no
subject
that
the
sense
can
bring
into
the
minde
,
but
is
a
natural
in
structour
to
produce
the
breeding
of
rational
opinions
,
and
understanding
truthes
;
besides
,
imaginary
fancies
,
if
they
will
give
their
minde
time
as
to
think
,
but
most
spend
their
time
in
talk
rather
then
in
thought
;
but
there
is
a
wise
saying
,
think
first
,
and
speak
after
;
and
an
old
saying
that
many
speak
first
,
and
think
after
;
and
doubtlesse
many
,
if
not
most
do
so
,
for
we
do
not
alwayes
think
of
our
words
we
speak
,
for
most
commonly
words
flow
out
of
the
mouth
,
rather
customarily
then
premeditately
,
just
like
actions
of
our
walking
,
for
we
go
by
custome
,
force
and
strength
,
without
a
constant
notice
or
observation
;
for
though
we
designe
our
wayes
,
yet
we
do
not
ordinarily
think
of
our
pace
,
nor
take
notice
of
every
several
step
;
just
so
,
most
commonly
we
talk
,
for
we
seldom
think
of
our
words
we
speak
,
nor
many
times
the
sense
they
tend
to
;
unlesse
it
be
some
affected
person
that
would
speak
in
fine
phrases
;
and
though
speech
is
very
necessary
to
the
course
of
mans
life
,
yet
it
is
very
obstructive
to
the
rational
part
of
mans
minde
;
for
it
imployes
the
minde
with
such
busy
,
and
unprofitable
maters
,
as
all
method
is
run
out
of
breath
,
and
gives
not
contemplation
leave
to
search
,
and
enquire
after
truth
,
nor
understanding
leave
to
examine
what
is
truth
,
nor
judgment
how
to
distinguish
truth
from
falshood
;
nor
imagination
leave
to
be
ingenious
,
nor
ingenuity
leave
to
finde
invention
,
nor
wit
leave
to
spin
out
the
fine
and
curious
threed
of
fancy
,
but
onely
to
play
with
words
on
the
tongue
,
as
balls
with
rackets
.
Besides
a
multiplicity
of
words
consounds
the
solid
sense
,
and
rational
understanding
,
the
subject
in
the
discourse
;
yet
to
think
very
much
and
speak
yery
seldom
,
makes
speeed
uneasy
,
and
the
tongue
apt
to
faulter
,
when
it
is
to
deliver
sense
of
the
matter
they
have
,
and
want
of
uncustomary
speaking
makes
the
Orator
to
seek
for
words
to
declare
the
sense
of
his
meaning
,
or
the
meaning
of
his
sense
;
besides
,
want
of
eloquence
many
times
,
loseth
not
onely
rational
opinions
,
but
conceals
truth
it self
,
for
want
of
perswading
rhetorick
,
to
raise
up
belief
,
or
to
get
understanding
;
so
that
a
contemplatory
person
hath
the
disadvantage
of
words
;
although
most
commonly
they
have
the
advantage
of
thoughts
,
which
brings
knowledge
;
but
life
being
short
,
those
that
speak
much
,
have
not
time
to
think
much
,
that
is
,
not
time
to
study
and
contemplate
;
wherefore
it
is
a
great
losse
of
time
to
speak
idle
word
,
that
is
,
words
that
are
to
no
purpose
,
and
to
think
idle
thoughts
,
that
bring
no
honest
profit
to
the
life
of
man
,
nor
delight
for
lifes
pastime
.
nor
news
to
the
knowledge
and
understanding
,
but
most
men
speak
of
common
matters
,
and
think
of
vulgar
things
,
beats
upon
what
is
known
,
and
understood
,
not
upon
what
ought
to
be
known
,
and
understood
;
but
upon
known
improbabilities
,
or
vain
ambitions
,
or
upon
that
which
nothing
concerns
them
,
or
upon
evil
designes
to
work
distractions
,
or
upon
that
which
cannot
advantage
them
nor
any
body
else
;
but
it
is
very
probable
,
my
readers
will
at
this
discourse
condemn
me
,
saying
,
I
take
upon
me
to
instruct
,
as
if
I
thought
my self
a
master
,
when
I
am
but
a
novice
,
and
sitter
to
learn
.
I
answer
,
it
is
easier
to
instruct
what
ought
to
be
done
,
then
to
practise
what
is
best
to
be
done
;
but
I
am
so
far
from
thinking
my self
able
,
to
teach
,
as
I
am
afraid
I
have
not
capacity
to
learn
,
yet
I
must
tell
the
world
,
that
I
think
that
not
any
hath
a
more
abler
master
to
learn
from
,
then
I
have
,
for
if
I
had
never
married
the
person
I
have
,
I
do
beleeve
I
should
I
never
have
writ
so
,
as
to
have
adventured
to
divulge
my
works
,
for
I
have
learned
more
of
the
world
from
my
Lords
discourse
,
since
I
have
been
his
wife
,
then
I
am
confident
I
should
have
done
all
my
life
,
should
I
have
lived
to
an
old
age
;
and
though
I
am
not
so
apt
a
Scholar
as
to
improve
much
in
wit
,
yet
I
am
so
industrious
a
Scholar
to
remember
whatsoever
he
hath
said
,
and
discoursed
to
me
,
and
though
my
memory
is
dull
,
and
slow
,
and
my
capacity
weak
to
all
other
discourses
,
yet
when
I
am
in
company
,
I
had
rather
shew
my
simplicity
then
be
thought
rude
;
wherefore
I
chuse
rather
to
speak
,
though
foolishly
,
then
say
nothing
,
as
if
I
were
dumb
,
when
I
am
to
entertain
my
acquaintance
,
and
though
I
do
not
speak
so
well
as
I
wish
I
could
,
yet
it
is
civility
to
speak
.
But
it
is
my
Lords
discourse
that
gets
me
understanding
,
and
makes
such
impressions
in
my
memory
,
as
nothing
but
death
can
rub
it
out
:
and
my
greatest
fear
is
,
that
I
the
Scholar
should
disgrace
him
the
Master
,
by
the
vulgar
phrases
and
the
illiterate
expressions
in
my
works
:
but
the
truth
is
,
I
am
neither
eloquent
by
nature
,
nor
art
;
neitherhave
I
took
the
accustomary
way
of
often
speaking
,
to
make
my
words
,
or
letters
fluent
,
not
but
my
tongue
runs
fast
and
foolish
when
I
do
speak
,
but
I
do
not
often
speak
,
for
my
life
is
more
contemplary
,
then
discoursing
,
and
more
solitary
then
sociable
,
for
my
nature
being
dull
and
heavy
,
and
my
disposition
not
merry
,
makes
me
think
my self
not
fit
for
company
.
The
second
part
of
the
first
BOOK
.
Of
a
Solitary
life
.
CErtainly
a
solitary
life
is
the
happiest
,
I
do
not
mean
so
solitary
as
to
live
an
Anchoret
,
or
to
be
bound
to
inconveniences
either
of
care
or
fear
,
or
to
be
tied
to
observance
,
either
to
Parents
or
wedlock
,
or
Superiours
,
or
to
be
troubled
to
the
bringing
up
of
their
children
,
and
the
care
of
bestowing
them
when
brought
up
,
but
their
persons
must
be
as
free
from
all
bonds
,
as
their
mindes
must
be
from
all
wandring
desires
;
for
as
it
is
a
great
pleasure
,
so
it
is
a
great
chance
to
finde
it
;
for
the
minde
must
be
contracted
into
so
round
a
compasse
,
and
so
firm
a
solitude
,
that
the
thoughts
must
travel
no
further
then
home
;
for
if
the
body
be
in
one
place
and
the
minde
in
another
,
there
must
needs
be
a
discord
,
wherein
can
consist
no
happiness
to
the
whole
person
;
to
obtain
this
pleasure
,
they
must
first
have
a
competencie
of
fortune
,
as
not
to
be
bit
with
necessity
,
not
so
much
as
to
be
troubled
with
excesse
,
then
they
must
be
their
own
chief
,
not
to
depend
on
more
then
the
laws
of
the
land
compels
them
to
:
and
as
they
must
be
under
no
command
,
but
what
necessity
,
force
,
or
the
publick
,
so
they
must
not
command
more
then
what
is
necessary
;
for
there
is
more
trouble
in
commanding
then
in
obeying
.
For
ordering
much
,
troubles
much
,
then
their
delights
must
be
various
,
not
numerous
,
they
must
not
come
in
throngs
,
but
by
degrees
,
for
fear
of
surfets
.
and
give
every
sense
his
free
time
and
pleasure
,
but
so
proportioned
to
live
with
an
appetite
,
and
so
not
to
feed
all
the
senses
at
once
,
for
that
takes
off
the
delight
from
every
particular
,
and
not
heightens
them
;
for
in
compounds
there
is
no
perfect
taste
,
for
compounded
pleasures
of
senses
,
rather
amazeth
the
spirits
then
delights
them
;
to
see
a
beautiful
object
,
and
to
hear
a
melodious
found
,
to
have
an
odoriferous
scent
,
a
delicious
taste
,
a
soft
touch
all
at
once
,
distracts
;
for
the
spirits
running
from
one
object
to
another
,
knows
not
what
to
chuse
,
or
where
to
rest
;
therefore
true
delight
comes
soberly
and
singly
one
by
one
,
besides
the
delights
that
our
senses
receive
in
outward
objects
,
there
is
a
delight
of
inward
contemplation
,
whose
materials
the
senses
bring
,
in
which
the
imagination
doth
work
upon
,
by
carving
and
cutting
,
and
inlaying
those
several
pieces
,
and
so
is
represented
to
the
minde
as
a
new
recreation
,
which
are
called
fancies
,
or
ideas
,
for
though
it
be
nothing
untill
it
be
put
into
act
,
and
every
thought
cannot
be
acted
;
some
for
the
hazards
and
inconveniences
others
for
the
impossibilities
,
which
are
fantasmes
that
live
not
long
after
the
birth
,
or
so
sickly
,
that
there
is
little
delight
in
them
,
neither
do
they
harm
but
rather
good
;
for
it
pleaseth
for
a
time
,
coming
in
sweetly
,
and
goeth
out
quickly
;
but
thoughts
that
may
be
put
in
acts
,
should
be
carefully
and
wisely
governed
,
for
those
beget
great
desires
,
those
desires
run
violently
into
acts
,
not
staying
for
consideration
;
which
makes
men
commit
,
not
only
idle
and
vain
follies
,
but
dangerous
even
to
the
ruine
of
estates
,
or
reputation
,
or
lives
,
which
must
needs
bring
discontent
,
for
there
can
be
no
hapinesse
in
ruine
;
and
since
a
greater
pleasure
and
happinesse
consists
in
thoughts
,
they
must
rule
them
so
,
not
to
murmur
in
discontents
of
what
they
would
and
cannot
,
or
not
safely
do
;
but
their
wishes
and
desires
must
rather
be
within
the
circle
of
their
abilities
then
without
,
and
rather
think
they
have
too
much
then
too
little
,
for
they
that
think
they
have
too
little
,
will
never
be
quiet
in
striving
to
get
more
,
so
the
pleasure
of
wise
thinking
is
,
when
the
thoughts
are
begot
honestly
,
nourished
moderately
,
and
ordered
carefully
,
these
bring
true
content
.
A
Monastical
life
.
SOme
dispraise
a
Monastical
life
,
and
say
they
are
the
drones
in
a
Common-wealth
,
to
suck
out
that
honey
they
never
took
pains
to
gather
,
and
that
they
are
an
idle
,
lazie
and
unprofitable
people
,
for
say
they
,
they
go
not
to
wars
to
adventure
their
lives
,
or
hazard
their
lives
,
but
live
free
,
and
secure
,
not
troubled
with
the
noise
of
battles
,
onely
listen
to
hear
the
successe
,
wherein
they
may
give
their
opinions
,
and
censures
,
then
that
they
never
cultivate
,
or
manure
the
lands
for
increase
,
but
eat
of
the
plenty
,
pretending
beggery
,
bur
ingrosse
all
the
wealth
;
and
for
the
women
,
there
are
as
many
kept
barren
as
would
populate
whole
nations
.
But
they
in
their
own
defence
,
say
,
that
they
cast
off
all
pleasures
of
the
world
,
lie
cold
,
and
hard
,
eat
sparingly
,
watch
and
pray
,
and
not
onely
to
pray
for
themselves
,
or
for
the
dead
;
but
for
those
that
are
incumbred
in
worldly
cares
;
besides
say
they
,
it
is
profitable
to
the
Common-wealth
,
for
men
that
have
small
estates
,
and
many
children
,
not
being
able
to
maintain
them
according
to
their
qualities
,
and
degrees
,
may
run
into
many
errours
;
for
want
of
means
,
which
may
disturb
not
only
families
,
but
whole
states
,
where
a
monastical
life
,
a
small
portion
,
and
a
little
will
serve
the
turn
,
onely
to
keep
soul
and
body
together
,
in
which
their
lives
are
peaceable
,
and
full
of
devotion
;
but
the
Laytie
answers
,
that
the
third
part
of
the
wealth
of
Christendom
goeth
to
the
maintenance
of
the
Church
,
onely
in
consideration
of
younger
children
,
that
will
be
content
,
and
some
are
forced
in
;
yet
after
that
rate
there
will
be
,
little
for
the
eldest
,
which
remaine
without
,
nor
will
be
,
if
they
go
on
to
lay
such
burthens
upon
mens
consciences
,
and
such
sums
upon
those
burthens
to
buy
them
out
;
neither
is
there
any
sort
of
men
more
busie
in
disturbing
the
Common-wealth
;
for
those
that
have
not
active
imployment
,
either
in
the
ordinary
affaires
of
the
world
,
or
extraordinary
affaires
in
the
Common
wealth
,
their
thoughts
corrupt
being
not
exercised
in
action
,
they
grow
factious
,
which
causeth
distractions
;
for
there
is
more
war
amongst
the
Christians
about
their
opinion
then
upon
any
cause
else
.
This
saith
the
one
side
,
but
their
enemies
say
that
they
are
not
only
the
covetous
,
but
the
greatest
cheaters
in
the
world
,
and
all
under
the
name
for
Gods
sake
;
for
say
they
,
they
bring
in
ceremony
for
gaines
,
in
that
they
set
al
the
mercies
of
God
to
sale
,
for
what
sins
cannot
be
bought
for
money
;
as
adulterery
incest
,
murther
,
blasphemy
,
and
sins
past
,
and
present
;
as
for
whores
they
permit
them
to
live
loosly
without
punishment
,
and
allot
therein
streets
and
houses
,
to
increase
their
sins
,
in
which
they
do
authorise
sin
for
a
sum
,
for
they
pay
tribute
to
the
Church
,
and
not
onely
sins
past
and
present
,
but
to
come
:
as
witnesse
the
yeares
of
Jubile
;
besides
the
head
take
upon
them
,
the
power
of
damnation
and
salvation
,
as
witnesse
the
excommunications
,
and
absolutions
,
and
if
not
out
,
and
in
of
hell
;
yet
out
and
in
ofPurgatory
,
which
Purgatory
is
a
great
revenue
to
them
;
yet
they
have
a
countenance
for
their
covetousnesse
,
which
is
that
the
offendant
must
have
a
true
contrition
,
or
their
sum
of
money
will
do
them
no
good
,
no
more
then
will
a
true
contrition
without
the
sum
;
but
surely
Monastical
lives
,
are
very
profitable
to
the
Common-wealth
,
whatsoever
it
bee
for
the
soul
,
for
it
keepes
peace
and
makes
plenty
,
and
begets
,
a
habit
of
sobriety
which
gives
a
good
example
,
and
many
times
drawes
their
own
mindes
,
though
naturally
otherwise
disposed
,
to
follow
the
outward
carriage
for
the
custome
of
the
one
,
may
alter
the
nature
of
the
other
,
and
in
that
they
keep
peace
,
is
,
because
they
live
single
lives
,
not
for
the
quarrels
of
marriage
,
but
in
not
oppressing
the
kingdome
in
over-populating
it
;
for
those
kingdoms
that
are
very
full
of
people
,
growes
mutinous
,
and
runs
into
civil
wars
,
where
many
states
are
forced
to
war
upon
their
neighbors
;
for
no
other
end
but
to
discharge
the
stomack
of
the
Common-wealth
;
for
fear
it
should
breed
incurable
diseases
.
Besides
,
a
Common-wealth
may
be
over-stockt
,
like
grounds
which
causeth
great
dearth
and
plagues
,
in
a
Common-wealth
,
so
that
those
states
which
have
more
traffick
then
men
,
are
rich
,
where
those
that
have
more
men
,
then
trade
,
are
poor
;
and
Civil
war
proceeds
not
so
much
out
of
plenty
,
as
out
of
proud
poverty
,
the
next
cause
for
plenty
they
are
of
a
spare
diet
,
and
most
of
what
they
eat
or
should
eat
,
by
their
order
,
is
Fish
,
Roots
,
and
the
like
;
but
if
they
do
get
a
good
bit
one
may
say
,
much
good
may
it
do
them
,
for
they
get
it
by
stealth
,
and
eat
it
in
fear
,
at
least
not
openly
to
avoid
scandal
;
but
if
they
do
not
spare
in
the
matter
of
meat
,
yet
they
spare
in
the
manner
,
which
cuts
off
all
prodigal
superfluities
of
feasting
,
or
open
house-keeping
,
wherin
is
spoiled
more
then
eaten
,
neither
doth
it
relieve
the
hungry
,
by
the
Almes-basket
;
so
much
as
it
over-Gorges
the
full
,
and
for
Ceremonies
it
keepes
the
Church
in
order
,
and
gives
it
magnificency
:
besides
it
is
beneficial
to
the
State
,
for
it
Amuses
the
Common
people
and
busies
their
mindes
,
and
it
is
as
it
were
a
recreation
:
and
pastime
to
them
,
as
Saints
dayes
and
the
like
;
nay
they
take
pleasure
,
and
make
a
recreation
to
have
fasting
dayes
,
so
as
they
have
much
to
think
on
,
and
imploy
their
time
in
,
as
fasting-dayes
,
processions
of
saints
,
confessions
,
penance
,
absolutions
,
and
the
like
,
as
Mass
and
Musick
,
and
shewes
,
as
at
Christmas
,
Easter
,
our
Lady
day
,
&
on
many
dayes
of
the
yeers
,
and
these
affording
one
and
the
same
,
but
varieties
in
all
;
besides
,
every
Saint
having
power
to
grant
several
requests
;
it
will
take
up
some
time
to
know
,
what
to
ask
of
them
,
and
all
these
one
would
think
,
were
sufficient
,
to
keep
out
murmur
and
discontent
,
which
is
got
by
idlenesse
,
which
is
the
cause
of
rebellion
.
Thus
the
Church
busies
the
people
,
and
keeps
their
mindes
in
peace
,
so
that
these
monastical
ment
,
which
are
the
Church
,
is
the
nurse
to
quiet
the
people
,
or
the
masters
to
set
them
on
,
wherein
they
never
do
,
unlesse
it
be
in
the
defence
of
Christian
Religion
,
in
which
all
good
men
ought
to
follow
;
and
surely
it
is
beneficial
to
the
Common-wealth
,
whatsoever
it
be
for
the
soul
,
and
for
their
souls
,
although
rationally
one
would
think
that
God
should
not
take
delight
in
shaven
heads
;
or
bare
and
dirty
feet
,
or
cold
backs
,
or
hungry
stomacks
,
in
any
outward
habit
,
but
in
an
humble
heart
and
low
desires
,
a
thankful
minde
,
for
what
they
have
sorrowful
sighs
,
and
repenting
tears
,
fear
of
offending
admiration
of
his
wisdom
,
and
pure
love
of
his
goodnesse
,
and
mercy
,
thanks
for
his
favours
,
and
grace
,
obedience
,
charity
,
and
honest
worldly
industry
,
and
to
take
as
much
pleasure
,
as
honest
and
vertuous
moderation
will
permit
;
for
we
might
think
that
God
did
not
intend
man
more
miserie
,
or
leste
of
this
world
then
beasts
;
but
alas
,
all
mankinde
is
apt
to
run
into
extreames
which
beasts
are
not
,
either
to
bar
themselves
quite
of
the
lawful
use
of
the
world
,
or
to
run
riot
,
which
of
the
two
,
the
last
is
to
be
shunned
,
and
avoided
,
wherein
this
kinde
of
life
is
most
secure
,
neither
must
we
follow
our
reason
in
Religion
,
but
Faith
,
which
is
the
guide
of
our
conscience
.
Of
Society
.
THere
are
many
sorts
of
society
,
and
some
comfortable
;
as
in
the
natural
society
,
of
Wife
,
Children
,
Parents
,
Brothers
,
Sisters
,
and
those
that
are
neer
allyed
to
us
;
some
profitable
,
as
in
the
society
of
the
knowing
and
wise
;
others
honourable
,
as
in
the
society
of
Princes
and
souldiers
;
some
pleasant
,
as
in
the
society
of
the
wity
and
ingenious
,
some
are
heavenly
,
as
in
the
society
of
the
Church
of
God
as
the
Saints
upon
earth
which
are
the
pious
;
some
merry
,
as
in
the
society
of
the
sportful
;
some
sad
as
in
the
society
of
the
asslicted
;
others
Dangerous
,
as
in
the
society
of
the
false
,
the
lewd
,
and
the
rude
,
some
troublesom
,
as
in
the
society
of
fools
;
some
dishonourable
,
as
in
the
society
of
the
infamous
;
so
that
many
times
the
society
of
man
is
worse
then
the
society
of
beasts
,
for
they
are
seldom
troublesome
,
nor
false
to
their
own
kinde
,
and
some
so
pleasing
,
easy
and
happy
,
as
if
it
were
a
society
of
Angels
;
but
as
society
is
the
making
of
Common-wealths
,
which
is
a
community
amongst
men
,
which
community
causeth
contracts
,
and
covenants
,
which
makes
one
man
live
by
another
in
peace
,
so
society
which
is
a
community
causeth
,
strength
to
the
whole
body
,
to
maintain
the
particular
parts
;
but
as
society
in
the
whole
causeth
peace
,
plenty
and
security
;
so
society
in
parts
which
is
siding
,
and
factions
,
causeth
poverty
discord
,
war
,
and
ruine
;
but
I
treat
not
of
the
society
of
the
whole
body
,
which
is
a
Common-wealth
,
but
of
the
societie
of
particulars
,
as
of
neighbours
,
acquaintance
,
and
familiars
,
which
unlesse
they
be
well
chosen
,
bring
more
incoveniencies
then
benefit
,
the
benefit
of
acquaintance
is
the
guessing
at
one
anothers
humors
,
by
their
words
and
actions
,
and
their
several
opinions
and
fancies
which
begets
wit
,
in
applying
other
fancies
to
their
own
:
and
nowledge
in
seeing
their
variety
of
humours
,
garbs
,
and
gestures
,
it
makes
one
distinguish
better
vertue
from
vice
,
and
it
is
a
glasse
to
see
best
what
becomes
men
,
it
begets
love
and
friendship
,
it
refresheth
the
spirits
,
it
wasts
and
lessens
grief
,
it
makes
labour
easy
,
it
applauds
the
good
;
it
admonisheth
the
bad
;
it
gives
confidence
to
the
bashful
,
it
gives
shame
to
the
bold
,
it
sires
the
courages
of
the
fearful
,
vigor
to
the
slothful
,
it
deverts
the
minde
from
black
&
sullen
thoughts
,
it
gives
good
manners
to
the
rude
,
knowledg
to
the
ignorant
,
experience
to
the
young
,
and
indeed
civiliseth
mankinde
.
But
the
common
and
unchosen
societies
,
it
brings
many
times
great
inconveniencies
,
as
quarrels
;
for
a
quiet
man
,
in
his
own
nature
coming
into
some
company
,
must
either
put
up
an
affront
,
wihich
is
a
dishonour
,
or
he
must
fight
,
wherein
he
advantures
his
life
,
the
losse
of
it
estate
,
or
the
trouble
and
grief
in
killing
a
man
;
which
although
the
cause
may
be
small
,
yet
he
is
necessitated
to
him
;
so
the
like
in
drinking
,
gaming
,
whoring
,
either
by
example
corrupted
,
or
by
perswasion
,
or
else
a
man
is
thought
rude
,
and
unsociable
,
and
apt
to
be
railed
against
for
it
,
so
he
must
shun
it
,
or
do
as
they
do
;
besides
in
many
societies
,
there
is
little
to
be
learned
,
and
worse
to
be
heard
;
as
rayling
,
cursing
,
swearing
,
tedious
disputing
,
nonsensly
talking
,
detracting
from
vertue
,
divulgeing
of
faults
,
crying
up
vices
,
defaming
of
honour
,
making
of
discord
;
and
there
is
nothing
learned
but
prodigality
,
sloth
,
and
falshood
:
so
as
the
disorder
would
make
a
wel
tempered
and
equal
moving
brain
dizzie
,
but
the
society
of
men
and
women
is
much
more
inconvenient
,
then
men
with
men
,
and
women
with
women
;
for
women
with
women
can
do
little
inconvenience
,
but
spights
,
and
effeminate
quarrels
,
for
place
,
and
gadding
abroad
,
and
neglecting
their
huswiferie
at
home
:
the
worst
is
in
learning
vanity
to
spend
their
husbands
estates
,
and
giving
one
another
ill
counsel
,
to
make
disquiet
at
home
;
but
of
the
society
of
men
and
women
comes
many
great
inconveniencies
,
as
defamations
of
womens
honours
,
and
begets
great
jealousies
,
from
fathers
,
brothers
,
and
husbands
,
those
jealousies
beget
quarrels
,
murthers
,
and
at
the
best
discontent
,
and
unhappinesse
,
it
confirmes
the
apt
inclined
to
bad
:
and
tempts
the
vertues
.
and
defames
the
chast
.
But
women
ought
to
put
on
as
many
several
shapes
,
and
formes
ofbehaviour
,
as
she
meets
with
humours
;
as
austere
and
severe
behaviour
,
to
the
bold
,
a
sweet
and
gentle
behaviour
to
the
humble
,
and
bashful
;
but
a
woman
that
would
preserve
her
reputation
,
by
fame
as
well
as
by
chastity
,
she
must
put
on
as
many
several
faces
,
and
behaviours
as
a
State
doth
;
for
a
state
in
time
of
war
puts
on
a
face
of
anger
;
and
in
time
of
plague
and
pestilence
,
a
face
of
pietie
,
after
rebellion
a
face
of
clemency
;
in
times
of
peace
and
plenty
,
a
face
of
mirth
and
jollity
;
so
women
must
put
on
as
many
behaviours
,
as
she
meets
with
several
humours
,
as
neglect
to
the
proud
,
and
severe
to
the
bold
,
and
wanton
,
a
sweet
and
gentle
behaviour
to
the
humble
,
and
bashful
,
and
observing
and
serious
behaviour
,
to
the
wise
and
grave
learned
;
a
dutiful
and
respective
behaviour
,
to
the
grave
and
aged
,
a
cheerful
and
pleasant
behaviour
to
their
neerest
friends
,
and
there
are
so
many
more
,
that
it
is
past
the
memory
of
my
Arithmetick
.
Of
Hospitality
I
Have
observed
those
that
keep
great
Hospitalitie
,
are
not
onely
well
beloved
of
their
neighbours
,
that
are
often
made
welcome
,
and
by
those
that
make
it
a
meeting
place
;
but
the
Master
or
Mistris
of
the
house
shal
be
amorously
affected
,
and
earnestly
solicited
,
by
the
turning
of
the
eyes
and
the
like
,
although
they
be
very
old
,
in
the
times
of
Hospitalitie
;
for
old
men
shall
have
,
or
may
have
more
Mistresses
,
and
old
women
,
more
lovers
,
and
seeming
admirers
,
then
the
youngest
and
beautifullest
without
those
intertainments
,
so
much
kindnesse
,
and
good
nature
,
good
cheer
begets
,
yet
it
will
last
no
longer
then
the
meat
sticks
in
their
teeth
;
for
while
the
meat
,
mirth
and
wine
is
working
,
and
the
fume
ascending
,
they
are
so
full
of
thanksgiving
,
as
they
overflow
with
high
praises
,
professions
,
and
declarations
,
protestations
and
free
offers
,
in
which
they
promise
more
then
they
can
perform
,
and
perform
lesse
then
they
could
promise
;
for
where
the
head
and
the
stomack
is
empty
of
the
receiver
,
and
the
purse
of
the
entertainer
,
if
he
have
occasion
to
make
use
of
any
of
them
,
they
would
do
as
the
parable
of
the
marriage
in
the
scripture
,
one
said
,
that
he
had
married
a
wife
,
and
the
other
had
sold
a
yoke
of
oxen
,
and
the
third
had
bought
a
farm
so
that
all
would
have
excuses
,
and
excuses
in
that
kinde
are
the
messengers
of
a
denial
,
neither
do
they
think
a
denial
sufficient
;
for
if
they
wil
not
praise
their
friends
,
they
will
turn
their
enemies
,
for
so
ill
natured
is
mankind
that
what
they
cannot
make
more
use
of
,
they
will
strive
to
destroy
.
Wherein
Hospitality
is
good
.
HOspitality
is
commendable
,
for
it
doth
refresh
the
weary
traveller
,
it
relieves
the
poor
:
it
maketh
a
society
of
mirth
and
freedom
,
when
it
is
so
moderately
bounded
and
orderly
governed
as
it
may
be
constantly
kept
,
otherwise
it
s
but
a
short
hospitality
,
and
a
long
feast
.
Of
Feasting
.
THere
is
no
action
more
extravagant
,
then
the
making
of
great
feasts
,
for
there
is
neither
honour
,
profit
,
nor
pleasure
,
but
noises
,
trouble
,
and
expence
;
and
not
onely
an
expence
to
the
private
purse
but
to
the
publike
in
the
unnecessary
destruction
of
so
many
Creatures
;
neither
doth
it
relieve
the
hungry
so
much
,
as
it
over-gorges
the
full
;
for
indeed
a
great
feast
rather
eates
up
the
eaters
,
then
the
eaters
eat
up
the
feast
,
by
the
surfets
it
gives
them
;
but
those
that
make
great
feasts
,
and
strive
to
please
the
luxurious
palats
of
men
,
are
bawds
to
gluttony
,
and
the
feast
is
the
whore
to
tempt
the
appetite
,
and
wine
is
the
fool
to
make
all
merry
,
which
never
wants
at
those
entertainments
,
but
playes
so
much
,
and
ruines
so
fast
,
and
growes
so
strong
,
as
it
puts
young
sobriety
and
grave
temperance
out
of
countenance
;
it
unties
the
strings
of
strength
,
and
throws
reason
out
of
the
wisest
head
,
so
that
reason
neither
begins
it
,
nor
ends
it
;
for
it
begins
with
excesse
of
supersluity
,
and
ends
in
extravagant
disorders
.
Of
drinking
and
eating
.
WIne
,
though
it
begins
like
a
friend
.
goeth
on
like
a
fool
,
most
commonly
ends
like
a
Devil
in
fury
:
yet
it
is
a
greater
fault
,
to
eat
too
much
,
then
too
drink
to
much
wine
,
in
that
a
man
may
live
without
wine
,
but
not
without
meat
;
for
wine
is
rather
a
superfluity
or
curiosity
,
then
a
necessity
,
wherefore
food
which
signifieth
all
kinde
of
meat
,
is
the
life
and
staffe
,
to
support
life
;
which
staff
being
broken
by
excesse
,
famine
,
and
plagues
pursue
,
which
are
able
to
destroy
a
kingdom
,
where
wine
may
onely
destroy
some
part
,
but
not
endanger
the
whole
;
unlesse
it
be
every
mans
particular
kingdom
,
which
is
themselves
,
and
there
indeed
it
drowns
both
king
and
state
.
Of
Moderation
.
THe
way
to
a
mans
happiest
condition
of
life
in
this
world
,
and
for
the
way
to
the
next
,
is
,
by
the
straight
way
of
moderation
;
for
the
extreams
are
to
be
shunnd
,
and
all
that
can
be
shunned
,
even
in
devotion
;
for
the
holy
writ
saith
,
Turn
not
to
the
right
hand
nor
to
the
left
,
lest
you
go
the
wrong
way
;
for
extreams
in
devotion
run
to
superstition
and
idolatry
:
and
the
neglect
in
both
Atheisme
,
but
to
keep
the
even
way
,
is
to
obey
God
as
he
hath
commanded
,
and
not
as
we
fancy
,
by
our
wrong
interpretation
;
so
for
the
minde
of
man
great
and
hard
studies
and
perturbations
,
draw
or
wear
out
the
spirits
,
or
oppresse
them
,
in
so
much
that
great
students
are
not
commonly
long
livd
,
but
sickly
,
lean
,
and
pale
,
and
those
that
have
extraordinary
and
quick
fancies
of
their
own
,
do
many
times
by
the
quick
motion
of
their
brain
,
inflame
the
spirits
to
that
degree
,
as
they
run
mad
,
or
so
neer
as
to
be
strangely
extravagant
;
and
on
the
other
side
,
those
that
study
not
,
nor
have
fancies
of
their
own
,
are
dul-blocks
that
have
no
raptures
of
the
minde
,
but
onely
sensual
pleasures
,
and
so
when
they
can
,
they
run
into
with
that
violence
,
as
it
turns
to
their
pain
,
not
their
delight
;
and
all
is
but
emptying
and
filling
,
as
beasts
do
,
and
not
having
the
knowledge
as
men
should
have
,
for
moderation
,
as
for
immoderation
of
diets
;
how
often
do
men
suddenly
die
,
by
the
excesse
thereof
?
and
how
many
diseases
doth
it
bring
to
them
that
escapes
surfets
?
as
fevers
gowts
,
stone
,
dropsy
,
and
the
like
;
nay
what
diseases
doth
it
not
bring
,
by
the
dross
it
breeds
;
for
superfluity
of
moisture
oppresseth
,
and
slackens
the
nerves
,
and
dulls
and
quenches
thespirits
,
which
makes
them
unfit
for
action
or
businesse
in
the
affaires
of
the
world
,
it
stuffs
them
with
sloth
or
corpulency
,
or
fat
,
it
banisheth
industry
,
and
many
times
courage
:
on
the
other-side
,
too
spare
and
low
diet
,
chaps
and
dryes
the
body
,
like
the
earth
that
wants
rain
,
or
manuring
,
shrinks
and
gathers
up
the
rain
;
it
heats
the
body
into
Hectick
fevers
,
and
sucks
out
the
oyl
of
life
,
for
exercise
the
violence
of
it
melts
the
grease
,
inflames
the
blood
,
pumps
out
too
much
moisture
by
sweats
,
it
over-stretches
the
nerves
,
which
weakens
the
body
,
which
brings
shaking
palsies
in
the
head
,
leggs
,
and
many
times
over
the
whole
body
;
on
the
other
side
,
too
little
exercise
corrupts
the
blood
,
and
breeds
obstructions
,
which
breeds
Agues
,
and
spleen
,
faintings
and
the
like
.
For
the
passions
;
as
for
example
,
a
man
that
is
extraordinary
angry
makes
him
run
into
fury
for
the
present
,
as
many
times
to
commit
so
rash
an
action
,
as
to
make
him
unhappy
all
his
life
after
,
by
killing
a
friend
,
or
at
least
losing
a
friend
:
or
getting
an
enemy
by
an
unseasonable
word
,
and
those
that
have
no
anger
must
of
necessity
receive
great
affronts
,
at
some
time
or
other
,
for
patience
is
to
be
content
when
there
is
no
remedy
;
but
in
many
things
or
actions
anger
is
required
when
fury
would
be
too
much
,
or
patience
or
silence
too
little
,
and
so
the
like
in
all
other
passions
,
and
as
for
great
wealth
it
is
both
a
trouble
,
in
the
keeping
,
or
bestowing
of
it
;
in
the
keeping
of
it
,
the
care
is
into
whose
hands
to
trust
it
,
or
to
what
places
to
lay
it
in
;
so
that
the
watching
and
counting
it
,
and
how
,
and
to
whom
to
leave
it
too
,
takes
off
the
pleasure
in
it
,
and
for
spending
it
the
very
noise
and
tumult
that
great
riches
bring
in
the
exspence
,
is
a
suficient
trouble
,
for
a
man
can
never
be
at
home
to
himself
,
he
knows
not
who
is
his
friend
,
or
who
is
his
enemy
,
he
hears
no
truth
for
flattery
;
he
hath
no
true
taste
of
any
senses
:
for
the
throngs
of
the
varietie
,
take
away
the
pleasure
of
every
particular
;
as
for
poverty
,
it
is
the
drudge
to
the
world
,
the
scorn
of
the
world
,
a
trouble
to
their
friends
,
and
a
death
to
themselves
:
as
for
power
;
what
for
the
care
in
the
keeping
it
,
for
fear
of
a
usurper
,
and
though
there
is
no
enemy
to
oppose
it
,
yet
what
trouble
there
is
in
the
ordering
and
disposing
with
their
authority
,
and
those
that
have
no
power
are
slaves
,
wherein
moderation
keepes
peace
,
in
being
content
with
our
own
share
,
and
not
desiring
to
share
with
our
neghbour
in
what
is
his
and
moderation
gives
wealth
;
for
he
is
richest
that
hath
so
much
,
onely
to
enjoy
himself
;
moderation
civilizeth
nations
,
it
upholds
government
,
and
keeps
commerce
,
yet
makes
private
families
subject
,
it
nourisheth
the
body
,
recreates
the
minde
;
and
makes
joy
in
life
,
and
is
the
petty
god
to
the
present
pleasures
of
man
.
Of
Prodigality
and
Generositie
.
THere
is
none
complains
so
much
of
ingratitude
,
as
progals
,
for
when
their
purses
are
empty
they
grudge
their
hospitalitie
,
and
repine
at
their
gifts
,
when
they
gave
more
out
of
pride
,
and
magnificence
,
then
out
of
love
or
frendship
;
but
man
is
so
incircled
with
self
love
,
as
he
thinks
all
those
that
have
partaken
of
his
prodigalitie
,
are
bound
to
maintain
his
riot
,
or
at
least
to
supply
his
necessitie
,
out
of
their
treasury
,
but
of
the
difference
of
prodigalitie
and
generositie
,
is
,
that
generositie
distributes
in
a
reasonable
time
and
to
worthy
persons
,
or
else
out
of
humanity
when
prodigalitie
considers
neither
time
nor
person
,
nor
humanity
,
but
humor
,
will
,
and
vain-glory
.
Of
Gifts
.
There
are
four
sorts
of
gifts
;
as
to
those
of
merit
,
is
generosity
,
to
those
in
necessity
,
is
charity
,
or
compassion
;
to
those
of
eminency
and
power
,
it
is
flattery
and
fear
,
to
knaves
or
fools
,
it
is
prodigality
,
and
vain-glory
.
The
difference
between
convetousnesse
and
ambition
,
is
,
one
is
placed
upon
things
worthy
;
the
other
upon
Mercenary
profit
.
Of
Vanity
.
IT
is
said
,
that
there
is
nothing
but
vanity
upon
the
earth
,
and
what
is
it
that
men
call
vanity
?
it
is
that
which
is
to
no
purpose
;
and
if
so
,
God
made
the
world
in
vain
,
which
God
never
doth
make
any
thing
,
but
to
some
purpose
,
but
say
some
,
that
alters
not
Gods
purpose
;
for
all
things
that
are
vain
,
are
as
to
themselves
,
and
that
nothing
was
created
as
for
it self
,
but
all
things
for
God
,
as
to
have
his
will
obeyed
;
but
nature
hath
made
man
for
to
desire
to
please
himself
,
although
laws
have
forbad
him
to
please
himself
in
al
things
,
or
wayes
,
but
hath
given
him
particular
rules
,
and
hath
paled
him
within
such
bounds
,
as
indeed
if
a
man
free-born
should
be
put
into
prison
,
and
then
bid
to
take
his
liberty
;
but
if
nature
made
nothing
in
vain
,
then
mens
vanities
is
to
some
purpose
in
one
regard
or
another
;
now
that
which
is
called
vanity
,
may
be
divided
into
two
parts
,
as
particulars
and
generals
,
the
general
vanity
is
to
eat
,
to
drink
,
to
sleep
,
to
act
any
thing
,
or
to
think
,
but
the
particular
vanities
are
those
that
men
condemn
in
one
another
most
:
as
for
a
man
to
think
of
those
things
he
knoweth
to
be
impssible
,
or
to
do
that
he
knoweth
the
end
will
bring
him
no
profit
,
but
if
the
ends
of
vanity
be
not
profitable
,
yet
the
wayes
are
pleasant
,
or
else
men
would
not
take
such
delight
in
them
;
and
what
is
the
worldly
designe
of
men
but
pleasing
themselves
,
and
shall
we
think
that
nature
made
the
world
to
be
a
torment
to
us
?
and
onely
beasts
to
take
pleasure
in
themselves
,
and
that
nothing
but
hard
labour
,
and
restraints
are
lawful
to
man
,
for
beasts
eat
and
drink
,
and
take
their
ease
,
and
for
al
we
know
,
please
themselves
in
their
thoughts
,
and
may
be
they
have
as
various
and
vain
thoughts
as
mans
,
unlesse
men
torment
them
,
and
put
them
to
labour
,
and
though
labour
and
industery
may
be
pleasant
to
some
,
yet
not
when
it
is
put
upon
them
,
as
a
law
of
necessity
,
for
laws
,
and
necessities
are
bonds
,
though
we
make
them
our selves
,
and
men
may
think
all
things
are
lawful
,
that
are
,
or
tend
not
to
the
destruction
of
nature
,
for
nature
is
bountiful
and
easy
,
and
ties
not
up
her
creatures
,
but
gives
them
liberty
,
and
use
of
themselves
,
unlesse
it
be
to
destroy
themselves
unprositably
,
which
is
against
nature
;
but
for
preservation
,
and
to
prolong
the
life
of
somthing
else
,
as
Fame
,
Friends
,
Countrey
;
which
he
rather
lives
in
,
then
dies
to
,
and
nature
is
the
giver
of
life
to
all
,
and
therefore
those
that
maintain
life
in
most
things
,
is
the
greatest
friend
to
nature
,
as
in
losing
one
life
to
save
many
,
and
to
die
for
fame
,
is
to
live
longer
in
the
memory
of
other
men
,
then
he
knows
he
shall
in
the
life
of
his
own
body
;
but
one
would
think
there
were
no
vanity
in
man
,
for
there
was
nothing
done
or
thought
,
but
was
to
some
purpose
,
which
is
to
please
themselves
;
though
all
thoughts
,
and
all
actions
are
not
pleasing
,
but
those
I
suppose
are
inforced
;
and
upon
necessity
;
and
not
voluntary
,
then
it
is
no
greater
vanity
then
what
cannot
be
avoided
,
for
some
take
more
pleasure
in
getting
or
striving
to
get
the
opinion
of
others
,
then
they
can
grieve
at
the
paines
they
take
,
and
some
take
as
much
pleasure
in
building
an
house
of
cardes
,
as
another
doth
of
stone
,
and
some
take
as
much
,
if
not
more
pleasure
in
a
phantasme
;
as
another
in
the
gravest
and
assured'st
thoughts
;
for
what
pleasure
Poets
take
in
their
imaginations
of
impossibilities
,
as
if
men
should
imploy
their
time
&
thoughts
in
nothing
,
but
what
is
merely
necessary
,
they
would
grow
a
troublesome
burthen
to
themselves
;
being
made
by
nature
inquisitive
,
busie
and
contemplative
;
For
there
are
few
things
serve
meerly
to
the
use
of
necessity
,
unlesse
we
will
fill
our
time
with
superfluities
,
and
curiosities
which
are
called
vanitie
;
and
this
vanity
is
that
which
sets
all
Common-wealths
awork
,
and
makes
them
to
live
by
one
another
,
that
which
is
called
vanitie
is
of
a
middle
nature
,
as
by
that
which
is
called
vice
,
and
that
which
is
called
vertue
,
for
there
is
no
malignity
in
vanity
;
for
where
malignity
is
,
it
leaves
to
be
vanity
,
and
turnes
to
be
vice
;
vanity
is
the
worldly
delight
of
man
,
if
man
had
any
delight
in
the
world
;
But
the
wise
Preacher
saith
,
All
is
vanitie
under
the
Sun
,
and
vexation
of
spirit
,
and
to
eat
and
drink
in
peace
is
the
onely
happinesse
;
if
so
we
are
onely
happy
when
we
are
eating
and
sleeping
;
they
say
in
all
desires
obtained
man
is
more
unsatisfied
:
and
that
the
onely
pleasure
is
in
desiring
,
and
in
endevouring
,
and
not
in
the
injoying
,
and
that
man
is
contented
and
pleased
with
nothing
that
he
hath
in
possession
,
but
it
is
not
that
man
that
is
displeased
with
all
that
he
hath
,
but
that
pleasure
is
not
permanent
:
and
though
pleasure
is
according
to
every
mans
delectation
;
yet
there
is
no
man
but
hath
pleasure
somtimes
one
way
,
somtimes
another
;
but
as
the
sense
seemes
to
be
ravished
at
the
first
touch
,
yet
by
the
often
repetition
it
growes
troublesome
,
and
painful
,
and
so
ceaseth
;
for
it
is
with
the
senses
as
it
is
with
the
strength
,
for
great
Labour
wearies
and
weakens
the
strength
;
nor
can
the
strength
be
in
every
member
at
once
,
no
more
then
the
senses
can
receive
their
full
gust
at
once
:
for
the
leggs
wil
grow
feeble
with
labour
,
and
actions
of
the
armes
,
though
the
bulk
of
the
strength
lies
not
in
the
armes
;
for
a
man
cannot
run
fast
,
and
give
a
violent
motion
to
his
armes
,
but
the
one
will
hinder
the
other
so
much
,
as
both
will
be
of
little
use
,
the
same
will
be
with
the
senses
;
for
a
generality
takes
part
away
from
every
particular
,
and
one
and
the
same
motion
to
every
particular
wearies
and
troubles
ti
,
in
so
much
,
as
that
which
was
a
pleasure
becomes
a
grief
or
pain
,
so
as
it
is
not
that
man
that
takes
not
pleasure
in
what
he
enjoyeth
;
for
if
any
one
delights
in
particular
tast
,
if
the
appetite
were
not
wearied
,
the
delight
would
be
the
same
,
as
it
was
at
the
first
touch
,
to
eternitie
,
but
the
senses
being
tirrable
,
grow
wearied
,
feeble
,
and
sick
with
violent
motion
and
continual
labour
,
that
they
cannot
relish
that
they
did
before
;
besides
,
al
desires
that
proceed
from
the
senses
increaseth
their
motion
.
and
as
all
the
senses
are
chiefly
in
the
head
,
so
their
like
and
dislike
to
most
things
proceeds
from
thence
;
for
the
brain
will
be
so
weary
with
one
and
the
same
motion
,
as
the
leggs
with
running
;
and
the
violenter
the
senses
are
,
the
sooner
tired
they
be
;
but
there
are
two
chief
sortes
of
pleasure
,
the
one
wholy
dwelling
in
the
senses
,
which
is
fading
,
the
other
lasts
as
long
as
life
,
and
hath
a
desire
to
last
longer
;
these
are
those
things
or
thoughts
,
as
lie
not
wholy
in
the
senses
,
but
onely
found
out
by
them
,
and
kept
and
nourished
by
the
minde
;
in
this
the
senses
follow
the
minde
,
and
where
the
minde
leades
the
senses
it
walkes
them
with
so
moderate
a
pace
,
and
rules
them
with
so
equal
motions
,
as
they
are
never
weary
.
But
when
the
senses
lead
and
rule
the
minde
,
it
is
alwayes
out
of
order
,
and
is
tired
in
following
the
uneven
,
strange
,
and
violent
wayes
,
not
knowing
where
to
rest
;
but
the
reason
why
displeasure
lasts
longer
then
pleasure
,
is
because
displeasure
is
of
the
nature
of
death
;
For
though
motion
doth
not
cease
as
in
death
,
yet
it
is
slow
and
dull
,
and
pleasure
which
is
of
the
nature
of
life
,
is
full
of
motion
,
bot
and
violent
,
the
one
is
like
a
long
and
tedious
sicknes
,
the
other
like
a
hot
and
burning
fever
,
that
destroyes
soon
.
The
nature
of
Man
.
IT
is
the
nature
of
mankinde
to
run
into
extreams
;
for
their
mindes
are
as
their
bodies
are
;
for
most
commonly
there
is
a
predominate
passion
in
the
one
,
as
a
predominat
humor
in
the
other
,
so
that
dispositions
of
men
are
governed
more
by
passion
,
then
by
reason
,
as
the
body
is
governed
more
by
appetite
,
then
by
conveniencies
.
The
Power
of
the
Senses
.
THe
body
hath
power
over
the
will
,
for
the
appetite
of
the
five
senses
draws
the
will
forcibly
,
although
reason
helps
to
defend
it
.
The
appetite
is
more
delighted
by
degrees
then
with
a
full
gust
.
But
one
would
think
that
every
several
sense
did
strike
but
upon
one
string
,
or
nerve
,
for
the
minde
is
often
moved
to
one
and
the
same
passion
,
by
the
several
senses
;
and
again
one
would
think
that
every
several
object
or
subject
did
strike
upon
a
several
nerve
,
although
to
the
pleasure
or
pain
,
but
of
one
sense
,
and
the
minde
receives
several
pleasures
or
griefes
from
those
varieties
.
The
happy
Farmer
.
THe
Farmer
and
his
wife
,
sons
,
daughters
,
and
servants
,
are
happier
then
the
Kings
,
Nobles
,
or
Gentry
,
for
a
king
hath
more
cares
to
govern
his
kingdom
then
he
receives
pleasure
in
the
enjoyment
.
The
Farmers
care
is
onely
to
pay
his
rent
,
which
he
must
have
a
very
hard
bargain
,
or
be
a
very
ill
husband
if
he
cannot
do
it
,
he
takes
more
pleasure
in
his
labour
,
then
the
Nobility
in
their
ease
,
his
labour
gets
a
good
stomack
,
digests
his
meat
,
provokes
sleep
,
quickens
his
spirits
,
maintains
health
,
prolongs
life
,
and
grows
rich
into
the
bargain
.
The
Nobility
,
or
Gentry
,
their
disease
of
idlenesse
deads
their
stomacks
,
decayes
their
health
,
shortens
their
lives
;
besides
,
makes
them
of
inconstant
natures
,
and
empty
purses
,
and
their
queasy
bodies
make
them
desirevariety
of
wines
,
meats
,
and
women
,
and
idlenesse
wearieth
their
spirits
,
which
makes
them
wander
to
several
places
,
company
,
games
,
or
sports
;
yet
ease
and
riots
make
finer
wits
;
for
riots
make
many
vapours
,
and
idlenesse
breeds
thoughts
which
heates
the
braine
,
and
heat
is
active
,
and
so
refines
the
wit
,
and
fires
the
spirits
,
and
hot
spirits
make
ambition
,
&
ambition
wel
disposeth
mindes
,
produceth
worthy
actions
and
honourable
reports
,
and
not
onely
fills
them
with
courage
,
but
gives
them
curiosity
,
civility
,
justice
and
the
like
;
but
ambition
to
depraved
mindes
,
makes
them
slaves
to
base
actions
,
as
flattering
,
cheating
,
or
betraying
,
or
any
unworthinesse
,
to
compasse
their
ends
.
The
vastness
of
desires
.
THere
are
few
,
but
desires
to
be
absolute
in
the
world
,
as
to
be
the
singular
work
of
nature
,
and
to
have
the
power
over
all
her
other
workes
;
although
they
may
be
more
happy
with
lesse
,
but
nature
hath
given
men
those
vast
desires
,
as
they
can
keep
in
no
limits
,
yet
they
begin
low
and
humble
;
as
for
example
,
a
man
that
is
very
poor
,
and
in
great
wants
,
desires
onely
to
have
so
much
as
will
serve
meer
necessity
,
and
when
he
hath
that
,
then
he
desireth
conveniences
,
then
for
decency
,
after
for
curiosity
,
and
so
for
glory
,
state
,
reputation
and
fame
;
and
though
desire
runs
several
wayes
,
yet
they
aym
all
at
one
end
.
If
any
end
there
were
,
which
is
to
imbrace
all
,
but
some
say
the
minde
is
the
measure
of
happinesse
,
which
is
impossible
,
unlesse
the
minde
were
reasonable
;
for
the
minde
is
not
satisfied
though
it
had
all
,
but
requires
more
,
so
the
minde
is
like
eternity
,
alwayes
running
,
but
never
comes
to
an
end
.
Of
the
Vain
,
Uselesse
and
unprofitable
Wishes
.
I
Perceive
if
men
could
have
their
wish
of
nature
,
or
fortune
,
they
would
wish
that
which
was
admired
,
and
esteemed
by
others
,
and
not
what
he
received
;
for
man
seems
to
build
his
happinesse
in
the
opinion
of
others
,
as
the
chiefest
injoyment
of
pleasure
in
himself
.
Of
desires
and
fears
.
SOme
say
that
it
is
a
miserable
state
of
minde
,
to
have
few
things
to
desire
,
and
many
things
to
fear
,
but
surely
the
misery
lieth
onely
in
the
many
feares
,
not
in
the
few
desires
,
and
if
desires
are
pleasing
in
the
birth
,
yet
it
puts
the
minde
in
great
pain
,
when
they
are
strangled
,
with
the
string
of
impossibilities
,
or
at
least
made
sick
and
faint
with
improbabilities
,
for
if
hopes
give
them
life
,
despair
gives
them
death
;
and
where
one
desires
&
enjoyes
a
possession
,
many
thousands
are
beaten
back
,
for
desire
seldom
keeps
rank
,
but
flies
beyond
compasse
,
yet
many
times
desires
are
helped
by
their
grateful
servants
patience
and
industry
.
For
industry
is
a
kinde
of
witch-craft
;
for
wise
industry
will
bring
that
to
passe
,
as
one
would
think
it
were
impossible
;
but
without
all
doubt
,
that
minde
that
hath
the
ferest
wishes
is
in
the
happiest
condition
,
for
it
is
,
as
if
it
had
a
fruition
of
all
things
.
What
desires
a
man
may
have
to
make
him
happy
.
THe
desires
for
happines
are
not
in
the
favour
of
Princes
,
nor
in
being
Princes
to
have
favourites
,
or
to
be
popular
,
nor
in
the
conquering
,
of
many
nations
,
and
men
,
nor
in
having
vast
possessions
,
or
to
be
Emperours
of
the
whole
world
,
or
in
the
revenge
of
enemies
,
or
to
enjoy
their
beloved
or
to
have
many
Lovers
,
nor
in
beauty
,
art
,
wit
,
nor
strength
,
but
to
have
health
,
so
as
to
enjoy
life
and
peace
to
guard
it
,
to
be
praised
and
not
flattered
,
admired
but
not
lusted
after
,
to
be
envyed
,
but
not
hated
,
to
be
beloved
without
ends
,
to
love
without
jealousie
,
to
learn
without
labour
,
to
have
wise
experience
without
losse
,
to
live
quietly
without
fear
,
to
be
an
enemy
to
none
,
to
have
pleasure
without
pain
,
honour
and
riches
without
trouble
,
and
time
to
wait
on
them
,
which
every
prudent
man
makes
it
to
do
,
but
these
are
not
easily
to
be
had
,
so
that
the
best
way
to
be
happy
is
,
to
perswade
themselves
to
be
content
with
that
they
have
,
and
to
desire
no
more
then
honest
industry
may
easily
purchase
.
Of
the
minde
and
the
body
.
THe
minde
and
the
body
must
be
married
together
;
but
so
as
the
minde
must
be
the
husband
;
to
govern
,
and
command
,
and
the
body
the
wife
to
obey
,
and
reason
which
is
the
judge
of
the
minde
,
must
keep
the
senses
in
awe
;
for
as
reason
is
the
property
of
the
minde
,
so
the
senses
are
the
property
of
the
body
;
but
there
is
no
judge
more
corrupted
then
reason
,
or
takes
more
bribes
,
and
the
senses
are
the
bribers
;
for
the
eye
corcupts
it
with
beauty
,
the
ear
with
melodious
sounds
;
and
so
the
sent
,
taste
,
and
touch
,
which
makes
false
reason
,
gives
false
judgment
;
so
as
the
minde
may
be
an
over-fond
husband
,
that
would
be
a
wise
man
,
were
he
not
perswaded
from
it
;
by
the
follies
of
his
wife
.
Of
Riches
and
Poverty
.
Necessity
and
poverty
teacheth
to
dissemble
,
flatter
,
and
shark
for
their
advantage
,
and
lively-hood
:
and
long
custom
makes
it
a
habit
,
and
habit
is
a
second
nature
;
for
what
Poverty
breeds
many
times
proveth
base
,
and
unworthy
,
being
necessitated
to
quit
honour
or
life
,
where
most
commonly
life
is
chosen
first
;
besides
,
poverty
wants
means
to
learn
what
is
best
;
for
the
poorer
sort
generally
never
standeth
upon
the
honour
of
speaking
the
truth
,
or
keeping
their
word
;
for
they
lie
at
the
watch
,
to
steal
what
they
can
get
;
when
a
rich-man
vaving
no
wants
to
necessitate
him
,
but
lives
at
plenty
,
which
keeps
him
not
onely
from
that
which
is
base
,
but
perswades
to
things
that
are
Noble
.
Riches
make
a
man
ambitious
of
Honourable
Fame
,
which
desires
make
them
rule
their
Actions
,
to
the
length
of
good
opinions
but
poverty
is
ambitious
of
nothing
but
riches
,
and
thinks
it
no
dishonour
to
come
to
it
any
any
way
.
Thus
poverty
is
ambitious
of
riches
,
and
riches
of
honours
.
Riches
,
as
a
Golden
father
beget
a
bastard
gentry
,
and
poverty
is
the
death
and
burial
of
it
;
but
the
pure
and
true
born
gentry
comes
from
merit
,
from
whence
proceeds
all
noble
and
Heroick
Actions
,
it
is
nourished
in
the
Court
of
Fame
,
taught
in
the
schooles
of
honour
,
lives
in
the
monarchical
Goverment
of
justice
.
Of
Robbers
or
factious
men
.
THere
be
three
sorts
of
Robbers
,
as
first
,
those
those
that
take
away
our
goods
;
as
plate
,
money
,
jewels
,
corn
,
cattle
,
and
and
the
like
.
The
second
are
murtherers
,
that
take
away
life
.
The
third
are
factious
persons
,
which
are
not
onely
the
cause
of
the
taking
away
our
goods
,
which
we
call
movable
,
and
our
lives
,
but
our
religion
,
our
frends
,
our
laws
,
our
liberties
,
and
peace
;
For
a
factious
man
makes
a
commotion
,
which
commotion
raiseth
civil
wars
,
and
civil
war
is
a
division
in
the
bowels
,
or
heart
of
the
State
,
as
to
divide
commands
from
obedience
,
obedience
from
commands
,
rending
and
breaking
affections
,
raising
of
passions
,
so
as
a
factious
man
is
a
humane
Devil
,
seeking
whom
he
can
devour
,
insinuating
himself
into
favour
with
every
man
,
that
he
may
the
better
stir
up
their
spirits
to
fury
,
presenting
them
with
grievances
to
catch
in
discontent
,
speaking
alwayes
in
Cyphers
and
characters
,
as
if
it
were
a
dangerous
time
,
and
that
they
lived
under
a
Tyrannioal
government
,
when
they
may
speak
,
as
freely
as
they
can
live
;
and
live
as
freely
as
they
think
,
with
freedom
of
thoughts
which
nothing
but
death
can
cut
off
;
but
if
they
did
live
under
a
Tyrannical
Government
,
they
ought
not
to
reform
by
their
passion
,
nor
to
disobey
with
their
grivances
;
but
it
is
both
wise
,
and
honest
to
be
a
time-server
,
so
they
go
not
through
dishonourable
actions
;
for
he
that
runs
against
the
times
,
is
a
disturber
of
the
peace
,
and
so
becomes
factious
,
which
is
the
track
of
evil
nature
.
There
is
a
difference
betwixt
a
Rogue
,
a
dishonest
man
,
and
a
Knave
.
THe
Rogue
is
one
that
will
act
any
villanie
;
as
murther
,
sacriledge
,
rapin
,
or
any
horrid
act
;
the
dishonest
man
is
one
that
is
ungrateful
,
that
will
receive
all
curtesies
,
but
will
return
none
,
though
he
be
able
,
and
a
breaker
of
his
word
;
as
for
example
,
if
a
man
should
promise
another
man
out
of
a
sudden
fondnesse
,
and
without
witnesse
,
a
hundred
pounds
a
yeer
,
and
after
repenting
of
it
,
should
break
his
promise
,
yet
it
is
a
dishonest
part
,
though
they
take
nothing
from
the
man
that
he
could
challenge
for
his
own
;
for
he
gave
but
a
word
of
promise
,
and
a
word
is
nothing
,
unlesse
had
witnesse
to
make
it
an
act
by
law
;
And
again
,
if
a
man
goeth
to
a
Fair
,
and
seeth
a
horse
that
he
likes
,
and
prayeth
his
neighbour
to
buy
him
that
horse
;
he
goeth
and
likes
him
,
and
buyeth
the
horse
for
himself
;
so
though
he
takes
nothing
from
his
neighbour
,
by
the
reason
the
horse
was
none
of
his
,
yet
it
is
a
dishonest
part
,
beacause
his
neighbour
trusted
him
in
it
;
and
many
other
wayes
which
would
be
too
tedious
to
write
,
but
the
Knave
is
not
onelyone
that
wil
break
his
word
,
or
neglect
his
trust
,
but
he
will
betray
his
trust
,
and
although
he
will
not
actually
act
murther
,
yet
for
gain
he
will
betray
a
life
,
and
though
he
will
not
break
open
houses
,
and
commit
Robberies
or
any
thing
against
the
law
,
yet
he
wil
cozen
where
the
law
cannot
take
hold
of
him
:
or
do
any
thing
that
is
not
absolute
against
the
laws
,
and
a
knave
takes
more
pleasure
in
his
close
wayes
of
deceiving
,
then
in
the
profit
,
though
that
is
sweet
;
for
many
do
not
cozen
for
the
various
delights
for
the
senses
,
but
delights
himself
in
the
various
wayes
of
deceiving
;
Nor
is
he
wiser
then
the
honest
man
,
though
he
think
he
be
,
nor
is
it
that
he
thinks
himself
wiser
then
an
honest
man
,
for
a
wise
honest
man
may
be
cozened
by
a
crafty
knave
;
for
wisdom
goeth
upon
honest
grounds
,
and
takes
truth
to
be
her
guide
,
but
craft
upon
dishonest
grounds
,
and
takes
falshood
to
be
her
guide
;
but
some
will
say
,
that
a
wise
man
will
not
trust
a
knave
;
but
how
shall
a
wise
man
know
a
knave
?
not
by
his
face
;
for
a
knave
is
not
known
by
his
face
,
but
by
his
acts
,
nor
by
his
report
;
for
report
is
a
great
Cozner
.
Of
Knaves
.
THere
are
three
sorts
of
knaves
,
the
foolish
,
the
crafty
,
and
the
wicked
knave
the
foolish
and
wicked
knave
most
commonly
comes
under
the
lash
of
the
laws
;
but
the
crafty
knave
is
too
hard
for
the
laws
;
that
they
can
get
no
hold
of
him
,
and
many
times
he
makes
them
bawds
,
for
his
Adulterate
wayes
;
yet
it
is
better
for
a
master
to
have
an
industrious
knave
to
his
servant
,
then
a
negligent
fool
;
for
an
industrious
knave
,
although
he
steal
one
peny
for
himself
,
he
will
gain
at
least
another
for
his
master
,
not
onely
to
hide
his
theft
by
it
,
but
because
he
would
be
imployed
,
and
keep
his
service
,
but
fooles
lose
in
both
.
For
a
man
to
be
honest
to
himself
.
MAny
think
that
honesty
is
bound
onely
to
the
regard
of
others
,
and
not
to
himself
,
so
it
deed
an
honest
man
is
a
friend
and
neghbour
to
all
misfortunes
,
miseries
,
and
necessities
,
in
helping
them
with
kinde
loving
,
and
industrious
actions
in
distresse
,
if
he
thinks
he
can
asswage
them
,
and
do
himself
no
wrong
;
for
every
man
ought
to
be
honest
to
himself
,
as
well
as
to
another
;
for
though
we
are
apt
to
consider
our selves
so
much
,
as
it
may
be
a
prejudice
to
another
,
yet
we
ought
not
to
consider
another
so
much
to
the
prejudice
of
our selves
;
for
justice
to
our selves
should
take
the
first
place
by
nature
,
where
to
wrong
ones
self
is
the
greatest
injustice
,
yet
to
discharge
a
trust
is
the
chiefest
part
of
honesty
,
though
it
be
to
the
prejudice
of
himself
,
wherefore
an
honest
man
should
not
take
such
a
trust
,
as
may
indanger
him
to
ruine
.
Of
Honesty
.
THere
are
two
sorts
or
kinds
of
Honesty
,
the
one
a
bastard
,
and
the
other
a
true-born
;
the
bastard
is
to
be
honest
,
for
by-respects
,
as
out
of
fear
of
punishment
,
either
to
their
reputations
,
estates
,
or
persons
,
or
for
love
of
rewards
that
honesty
brings
;
but
the
true-born
honesty
,
loves
honesty
,
for
honesties
sake
,
and
is
a
circle
that
hath
no
ends
,
and
justice
is
the
center
,
and
Honesty
is
the
sweet
essence
of
nature
,
and
the
God
of
Humanity
.
We
ought
not
to
be
ungrateful
to
the
dishonest
.
IF
one
receive
life
from
two
men
,
the
one
an
approved
honest
man
,
the
other
from
a
known
false
,
cruel
,
and
deceitful
man
,
which
in
our
Language
is
called
a
Knave
;
yet
the
benefit
is
as
great
from
the
knave
as
from
the
honest
man
;
for
a
benefit
is
a
benefit
from
whom
soever
it
comes
;
and
if
a
knave
wrongs
me
not
,
he
is
an
honest
man
to
me
,
though
he
should
be
false
to
all
others
,
and
that
man
that
doth
me
an
injury
by
his
good
will
,
is
a
knave
to
me
,
although
he
were
honest
to
all
men
else
:
wherefore
those
onely
can
challenge
knaves
,
that
have
received
the
wrong
;
nor
do
we
truly
receive
a
wrong
by
what
is
meant
,
but
by
what
is
done
:
for
one
cannot
say
he
was
hurt
,
that
escaped
a
danger
,
but
he
that
was
wounded
,
but
as
one
should
receive
a
benefit
with
as
much
thankfulnesse
from
a
knave
as
from
him
that
is
honest
,
yet
a
man
should
be
more
careful
and
circumspect
,
in
dealing
or
trusting
those
that
have
the
reproach
,
or
the
bold
brand
of
practising
dishonesty
,
or
knavish
actions
,
then
with
those
that
take
conscience
,
or
moral
Philophy
in
their
way
,
which
are
full
of
gratitude
and
fidelity
,
and
truth
,
as
one
that
is
a
keeper
of
his
promise
,
a
loyal
subject
,
and
a
loving
husband
,
a
careful
father
,
a
kinde
master
,
a
faithful
friend
,
and
a
merciful
enemy
.
Of
Obligations
.
AS
there
are
some
that
hate
and
shun
those
that
can
,
but
will
not
oblige
,
so
there
are
others
that
hate
and
shun
those
they
would
,
but
cannot
oblige
.
The
first
is
out
of
a
covetous
nature
,
that
thinks
that
all
the
good
that
is
done
to
others
is
a
losse
to
themselves
,
the
other
that
thinks
the
least
good
he
doth
for
others
,
the
more
power
is
in
himself
;
so
both
is
out
of
selflove
,
both
the
shunner
and
the
actor
.
Truth
and
falshood
not
easily
known
.
IT
is
very
hard
,
and
requires
much
time
to
finde
out
falshood
;
for
though
occasions
make
a
man
know
himself
in
part
,
and
so
to
another
,
yet
not
so
fully
as
we
may
rest
upon
him
,
to
be
one
and
alwayes
the
same
,
neither
can
we
without
great
injustice
censure
alwayes
by
the
hurt
we
receive
;
for
ill
effects
may
fall
from
very
good
intentions
,
and
therefore
how
shall
we
censure
by
the
intentions
,
since
none
knoweth
them
but
themselves
;
for
although
an
honest
man
desires
to
live
,
as
if
the
world
saw
his
thoughts
,
and
strives
to
think
as
he
would
be
judged
,
for
an
honest
man
would
not
betray
the
trust
of
an
enemy
either
by
threats
nor
torments
,
nor
fear
of
death
,
nor
love
to
life
,
nor
perswasions
of
friends
,
nor
the
allurements
of
the
world
,
nor
the
inchantments
of
tongues
;
nor
any
miseries
of
his
own
shall
make
him
step
from
the
grounds
of
honesty
;
but
as
a
God
he
doth
adoro
it
,
as
a
servant
he
doth
obey
it
,
and
though
it
be
the
chief
part
of
honesty
to
keep
a
trust
,
yet
all
trust
is
not
honest
,
so
as
it
is
as
great
a
dishonesty
to
take
an
evil
,
base
,
or
an
unworthy
trust
,
as
to
betray
a
just
one
.
Of
flattery
.
Flattery
takes
most
when
they
come
into
the
eare
,
like
soft
and
sweet
musick
,
which
lulls
asleep
reason
,
and
inchants
the
spirits
;
but
if
they
come
in
like
the
sound
of
a
trumpet
,
it
awakes
the
reason
,
and
affrights
the
minde
,
and
makes
it
stand
upon
the
guard
of
defence
,
as
when
approaching
enemies
come
to
assault
,
but
if
flattery
be
tolerable
in
any
,
it
is
from
the
Inferiours
to
the
Superiours
,
as
from
the
subject
to
the
Prince
,
and
from
the
servant
to
the
master
,
or
from
the
wife
to
the
husband
;
But
for
the
Prince
to
flatter
his
subject
,
and
the
master
a
servant
,
is
base
,
but
most
commonly
those
that
envie
most
,
flatter
best
,
either
to
pull
down
those
they
envy
,
or
to
raise
up
themselves
above
them
.
Divinity
and
Moral
Philosophy
.
DIvinity
and
Philosophy
ties
up
nature
,
or
Divinity
and
Moral
Philosophy
are
the
two
guardians
of
nature
;
yet
some
times
they
prove
the
two
goalers
to
nature
,
when
they
presse
,
or
tye
their
chains
too
hard
;
all
things
have
their
times
,
and
season
,
unlesse
art
puts
them
out
of
the
way
.
Nature
makes
,
but
fortune
distrusts
,
as
when
she
misplaceth
her
workes
,
as
not
using
them
to
the
right
.
Of
Atheisme
,
and
Superstition
.
IT
is
better
,
to
be
an
Atheist
,
then
a
superstitious
man
;
for
in
Atheisme
there
is
humanitie
,
and
civility
,
towards
man
to
man
;
but
superstition
regards
no
humanity
,
but
begets
cruelty
to
all
things
,
even
to
themselves
.
THE
EPISTLE
.
I
Am
very
much
,
or
very
little
obliged
to
my
readers
,
for
my
former
Books
which
I
have
set
out
,
either
by
their
approvement
,
or
dislike
,
in
not
granting
me
to
be
the
Author
;
but
upon
my
conscience
and
truth
,
those
were
,
as
this
Book
is
,
my
own
,
that
is
,
my
thoughts
composed
them
;
but
if
I
had
been
inclosed
from
the
world
,
in
some
obscure
place
,
and
had
been
an
anchoret
from
my
ininfancy
,
having
not
the
liberty
to
see
the
World
,
nor
conversation
to
hear
of
it
,
I
should
never
have
writ
of
so
many
things
;
nor
had
had
so
many
several
opinions
for
the
senses
are
the
gates
that
lets
in
knowledge
into
the
understanding
,
and
fancy
into
the
imagination
;
but
I
have
had
moderate
liberty
,
from
my
infancy
,
being
bred
upon
honest
grounds
,
and
fed
upon
modest
principles
,
from
the
time
of
twelve
yeers
old
,
I
have
studied
upon
observations
,
and
lived
upcontemplation
,
making
the
World
my
Book
,
striving
by
joyning
every
several
action
,
like
several
words
to
make
a
discourse
to
my self
;
but
I
found
the
World
too
difficultto
be
understood
by
my
tender
yeers
,
and
weak
capacity
,
that
till
the
time
I
was
married
,
I
could
onely
read
the
letters
,
and
joyn
the
words
,
but
understood
nothing
of
the
sense
of
the
World
,
until
my
Lord
,
who
was
learned
by
experience
,
as
my
Master
,
instructed
me
,
reading
several
lectures
therof
to
me
,
and
expounding
the
hard
and
obscure
passages
therein
,
of
which
I
have
learnt
so
much
,
as
to
settle
my
minde
on
the
ground
of
peace
,
wherein
I
have
built
an
house
of
happinesse
,
entertaining
my
self
with
my
own
thoughts
,
which
thoughts
were
like
travellers
seldom
at
home
,
and
when
they
returned
brought
nothing
but
vanity
and
uneasy
fashions
,
busying
themselves
on
that
as
nothing
concern'd
them
,
or
could
any
wayes
advantage
them
,
troubling
themselves
with
trifles
,
putting
my
minde
in
disorder
;
but
since
my
Lord
hath
learnt
me
the
way
of
fortifying
it
with
patience
,
lest
our
enemy
misfortune
should
surprise
it
,
and
to
set
sentinels
of
truth
,
lest
falshood
should
undermine
it
,
and
to
make
Commanders
of
Honour
,
lest
flattery
should
betray
it
.
Thus
my
minde
is
become
an
absolute
Monark
,
ruling
alone
,
my
thoughts
as
a
peaceable
Common-wealth
,
and
my
life
an
expert
Souldier
,
which
my
Lord
setled
,
composed
,
and
instructed
.
The
third
part
of
the
first
BOOK
.
A
Tyrannical
power
never
lasts
.
THat
power
never
lasts
,
which
falshood
got
,
and
Tyranny
strives
to
keep
,
unlesse
tyranny
be
the
natural
constitution
of
the
government
,
and
Of
Courts
.
COurts
should
be
a
patern
and
an
example
of
vertue
to
all
the
rest
of
the
kingdom
,
being
the
ruler
and
chief
head
,
to
direct
the
body
of
state
;
but
most
commonly
instead
of
clemency
,
justice
,
modesty
,
friendship
,
temperance
,
humility
,
and
unity
,
there
is
faction
,
pride
,
ambition
,
luxury
covetousnesle
,
hate
,
envy
,
slander
,
treachery
,
flattery
,
impudence
,
and
many
the
like
;
yet
they
are
oft-times
covered
with
a
vaile
of
smooth
professions
and
protestations
,
which
glisters
like
gold
,
when
it
is
a
copper'd
tinsel
:
but
to
study
Court-ship
,
is
rather
to
study
dissembling
formality
,
then
noble
reality
.
Of
a
lawful
Prince
,
or
inhereditary
Prince
.
A
Prince
that
is
born
to
a
just
title
becomes
carelesse
,
as
thinking
his
right
to
his
Crown
,
is
a
sufficient
warrant
,
or
born
for
the
loyalty
of
his
Subjects
which
makes
him
trust
the
conduct
of
his
greatest
affaires
to
those
he
favours
most
,
as
thinking
his
care
and
pains
a
superfluity
.
Thus
he
becom's
as
ignorant
to
the
affaires
of
his
kingdom
,
as
his
subjects
of
his
abilities
;
For
few
Kings
know
throughly
the
laws
made
by
their
predecessours
,
but
what
themselves
make
,
nor
the
humours
of
the
people
,
nor
the
strength
,
nor
weaknesse
of
their
kingdom
;
wheras
an
usurper
dares
trust
none
but
himself
,
which
makes
him
more
wise
in
governing
,
more
sure
in
keeping
,
knowing
the
condition
of
the
kingdom
better
by
experience
,
which
he
gets
by
practice
,
and
the
humors
of
the
people
.
which
he
gets
by
observation
,
which
gives
him
abilitie
of
judgement
to
chose
fit
men
for
proper
places
where
otherwise
he
may
put
the
asle
where
the
fox
should
be
,
and
the
sheep
where
the
Lion
should
be
,
the
serpent
where
the
dove
should
be
,
and
thus
misplacing
of
men
in
several
offices
,
and
commands
,
is
many
times
the
ruine
of
a
kingdom
:
whereas
an
usurper
,
being
a
subject
most
commonly
,
knows
better
to
command
;
like
as
a
middle
region
knows
better
what
is
below
it
,
then
the
highest
region
doth
,
so
those
men
that
are
subject
to
Authority
can
see
better
,
then
when
they
have
full
power
of
command
;
but
the
way
is
so
dangerous
,
as
a
kingdom
seldom
escapes
from
an
unrecoverable
ruine
.
Of
an
Vsurper
.
OF
all
Princely
,
and
Monarchical
Governours
,
an
Usurper
grows
most
commonly
the
justest
,
and
wisest
Prince
,
when
he
is
once
setled
in
his
possession
,
unlesse
fear
of
being
dispossest
infects
his
thoughts
,
and
so
grows
furious
with
a
distempered
jelousie
,
which
brings
the
plague
of
Tyranny
,
breaking
out
in
sores
of
cruelty
,
and
they
shall
sooner
want
means
and
life
,
then
he
will
industry
for
his
safety
;
but
otherwise
,
if
he
have
so
much
courage
to
subdue
his
fears
;
he
becoms
an
excellent
Prince
;
for
what
with
his
ambition
to
be
thought
better
then
his
predecessor
,
and
that
the
subject
might
not
repine
at
the
change
,
and
out
of
a
covetousnesse
to
keep
his
power
,
and
to
settle
it
upon
his
posterity
,
and
out
of
a
Luxurious
desire
to
enjoy
it
peaceably
,
that
he
might
reap
the
plenty
thereof
,
makes
him
become
more
careful
and
circum
spect
,
in
executing
justice
,
and
more
prudent
,
and
industrious
in
making
good
and
prositable
laws
,
to
tie
the
hearts
of
the
people
more
firm
unto
him
,
that
their
love
may
wipe
out
his
ill
title
,
and
thus
settles
his
new
and
false
authority
by
an
insinuating
Government
.
Clemency
makes
the
greatest
Monarch
.
HE
is
the
greatest
Monarch
that
is
most
beloved
of
the
subject
,
because
he
hath
not
onely
the
power
over
mens
bodies
,
but
over
their
minds
;
where
he
that
is
hated
and
feared
hath
only
a
power
of
the
body
;
but
the
minde
is
a
rebel
,
and
stands
out
against
him
,
thus
freedom
makes
obedience
,
when
bondage
,
and
slavery
,
is
but
a
forced
authority
,
because
content
is
not
there
,
and
there
is
more
labour
in
Tyranny
,
with
whipping
the
people
into
obedience
,
then
the
pleasure
of
being
obeyed
Of
Tyrannical
Government
.
THe
most
Tyrannical
Government
is
by
Armies
;
for
whatsoever
intentions
they
are
raised
for
,
if
they
are
not
disbanded
assoon
as
the
work
is
ended
,
they
grow
mutinous
;
for
idle
time
makes
them
corrupt
one
another
;
but
if
they
be
setled
in
Government
,
either
to
keep
the
people
in
subjection
,
or
secure
their
Princes
;
in
time
they
will
not
onely
keep
the
people
in
subjection
,
but
become
Tyrants
to
their
Princes
,
or
Governours
:
as
for
example
,
the
Romans
that
conquered
all
the
world
,
when
their
armies
had
no
more
work
to
do
,
they
fell
upon
their
Emperours
,
and
murthered
them
,
pulling
some
down
,
and
setting
others
up
;
that
at
some
times
there
have
been
three
or
four
,
and
at
other
times
none
to
govern
the
Empire
,
and
how
often
,
nay
how
few
die
of
the
Emperours
of
the
Turks
in
peace
,
for
the
Janisaries
whom
they
raised
for
their
guard
murthers
them
upon
the
least
dislike
,
and
many
other
examples
may
be
given
;
wherefore
it
is
as
great
a
wonder
to
hear
of
an
Army
to
protect
their
Governours
,
as
usual
to
destroy
them
;
but
this
comfort
onely
is
to
those
that
live
under
the
power
of
the
sword
,
that
as
they
destroy
their
heads
,
so
they
destroy
themselves
;
for
without
Government
nothing
can
last
;
and
there
can
be
no
Government
without
superiority
or
superiours
;
for
there
must
be
both
authority
and
obedience
,
to
make
a
Harmonical
Common-wealth
.
Of
the
favour
of
Princes
.
THere
is
no
greater
advantage
to
a
Prince
,
then
to
prefer
men
that
have
the
reputation
,
of
being
wise
,
valiant
and
honest
,
or
those
men
that
are
great
in
alliance
,
or
have
great
estates
,
for
men
of
wisdom
they
inable
their
Princes
,
by
their
counsel
,
and
men
of
valour
they
enable
their
Princes
by
execution
,
and
honest
men
inable
them
by
their
trust
,
and
men
of
alliances
inable
them
by
their
power
,
and
rich
men
help
to
maintain
their
war
;
but
poor
and
mean-born
men
are
leaches
that
suck
in
the
wealth
of
the
kingdom
,
and
spue
it
forth
in
vanities
,
they
bring
nothing
to
their
Prince
,
but
hatred
from
the
commons
,
through
envy
to
those
that
are
preferred
.
The
misplacing
of
Honours
that
causeth
Rebellion
.
OUtward
Honor
should
be
the
mark
of
inward
,
worthy
a
reward
;
for
action
proceeding
from
valour
,
and
wisdom
in
conducting
and
governing
,
maintaining
and
keeping
,
assisting
and
obeying
their
King
and
Country
.
ButifHonour
be
placed
by
favour
,
and
not
for
merit
:
it
brings
envy
to
those
which
are
honoured
,
and
hatred
to
the
Prince
,
for
honouring
such
persons
;
which
envy
and
hate
bring
murmur
,
discontent
brings
war
and
ruin
to
the
kingdom
.
But
Kings
should
be
like
good
husbands
,
that
sowe
their
seed
in
fertil
ground
,
and
not
in
barren
ground
,
where
the
cost
and
paines
will
be
lost
,
neither
do
they
fling
in
their
seeds
in
a
lump
,
but
spread
them
about
,
so
Princes
should
divide
their
favours
,
amongst
the
worthiest
persons
,
not
to
favour
one
,
to
discontent
all
the
rest
.
The
cause
of
Rebellion
.
THere
is
nothing
causeth
rebellion
so
soon
as
the
unequal
living
of
the
subject
;
as
for
a
Noble
man
,
who
strives
to
live
like
his
King
,
a
Gentleman
to
live
like
a
Noble
man
,
and
a
Pesant
,
or
a
Citizen
to
live
like
a
Gentleman
;
For
every
man
living
not
according
to
their
qualitie
,
will
in
short
time
think
his
quality
according
to
his
expence
,
which
must
needs
make
a
disorder
,
where
there
is
an
inequalitie
of
degrees
,
and
not
in
expence
:
for
the
rate
of
the
expence
must
be
set
at
the
degree
of
the
person
;
for
when
a
Noble
man
seeth
an
inferiour
person
in
as
good
,
or
better
equipage
then
himself
,
it
begets
envy
,
and
envy
causeth
murmur
,
murmur
faction
,
faction
rebellion
,
and
the
inferiour
sort
living
at
the
rate
of
the
nobler
sort
begets
pride
,
pride
ambition
,
ambition
faction
,
faction
rebellion
,
and
thus
the
Nobler
sort
striving
to
keep
up
their
dignitie
,
and
the
inferiour
through
their
pride
out-braves
the
nobler
,
then
those
of
the
same
degrees
,
are
tempted
to
live
above
their
abilities
even
with
their
equals
,
thus
striving
to
out-brave
one
another
,
they
run
into
poverty
,
and
being
poor
,
they
fear
no
losse
;
for
having
little
to
maintain
life
,
they
set
it
at
stake
,
either
to
lose
all
or
to
get
more
for
in
civil
wars
all
is
fish
that
comes
to
net
whereas
every
man
living
in
his
degree
,
envy
is
abated
,
pride
abated
,
luxury
abated
,
neighbourly
love
and
kindnesse
bred
and
peace
kept
,
and
every
one
thrives
in
his
qualitie
,
and
grows
rich
by
frugality
,
and
riches
beget
care
,
care
begets
fear
:
and
modest
fear
keeps
peace
.
Of
Ceremony
.
CEremony
is
rather
of
superstitious
shew
,
then
a
substance
,
it
lives
in
formality
not
in
reality
,
yet
it
is
that
which
keeps
up
the
Church
,
and
is
the
life
of
religion
,
it
heightens
and
glories
the
power
of
Kings
,
and
States
,
it
strikes
such
a
reverence
and
respect
in
the
beholders
,
as
it
begets
fear
and
wonder
,
in
so
much
as
it
a
mazes
the
spirits
of
men
to
humiliation
,
and
adoration
,
and
gives
such
a
distance
as
it
deifies
humane
things
;
or
ceremony
hath
such
a
majestical
form
,
as
it
becomes
a
kinde
of
a
god
,
for
it
creates
such
a
superstition
,
that
it
is
not
onely
served
with
earnest
endeavours
,
but
many
times
with
such
a
fury
,
that
oft
times
the
observer
runs
into
madnesse
:
but
as
it
strikes
fear
,
so
it
begets
pride
,
yet
ceremony
is
so
necessary
as
without
it
Common-wealths
would
run
into
a
confusion
;
for
it
is
the
officer
to
make
way
for
command
,
and
obedience
,
which
keeps
peace
and
creates
order
,
which
order
is
to
place
things
in
such
manner
,
formes
,
and
times
.
Of
Councellours
.
An
idle
or
lazy
man
is
unfit
for
a
Counsellour
,
because
he
will
not
take
so
much
pains
to
consider
to
the
bottom
of
a
cause
.
And
a
Epicure
is
an
unfit
man
for
a
Counsellour
;
for
his
minde
is
so
set
on
his
delight
,
as
it
is
buried
to
all
other
thoughts
.
And
a
doubtful
man
is
an
unfit
man
for
a
Counsellour
,
because
he
cannot
resolve
upon
any
thing
.
And
a
feareful
man
is
an
unfit
Counsellour
,
because
he
can
never
give
a
solid
opinion
for
fear
of
danger
.
Discord
in
Counsel
many
times
proves
very
prejudicial
to
a
state
.
Age
becomes
Counsel
and
command
.
IT
is
seemly
and
fit
for
age
to
be
in
all
commands
,
and
Councels
;
for
that
which
makes
a
wise
Privie
Councellour
,
or
States-man
,
is
aged
experience
in
active
times
,
bred
in
observing
,
quick
in
conceiving
,
industrious
in
continuing
,
led
with
honesty
,
forced
to
policy
,
and
in
commands
;
ages
gravity
forceth
authority
,
and
compels
obedience
by
his
wise
conduct
;
wherefore
those
that
prefer
youth
before
age
,
it
is
to
esteem
the
strength
of
the
body
before
the
strength
of
the
brain
,
and
if
so
a
horse
is
to
be
preferred
before
a
man
.
Of
Command
and
order
.
THough
command
is
to
have
the
first
place
as
coming
from
nature
or
power
,
yet
it
cannot
execute
its
power
without
order
,
and
Ceremony
;
for
ceremony
and
order
are
the
two
necessary
parts
of
man
,
that
uphold
the
natural
,
or
powerful
commands
and
obediences
to
the
superiours
from
the
inferiours
;
for
commands
and
obedience
make
Common-wealths
,
which
Common-wealths
make
contracts
,
which
contracts
make
peaco
,
and
peace
makes
every
one
to
enjoy
a
propriety
,
so
as
they
work
to
one
and
the
same
end
,
though
they
are
several
,
for
commands
creates
Ceremony
,
Ceremony
order
,
and
order
and
Ceremony
give
distinction
,
distinction
gives
obedience
,
obedience
peace
.
A
valiant
Prince
.
IT
is
a
great
incouragement
for
a
Prince
to
be
valiant
,
and
have
courage
,
for
it
makes
obedience
in
subjects
,
and
keeps
forraigners
from
intruding
;
for
let
a
king
have
many
vices
,
if
he
have
but
that
one
vertue
;
he
shall
be
powerful
at
home
,
and
famous
abroad
,
and
it
is
not
onely
esteemed
in
princes
;
but
in
private
men
,
for
a
valiant
man
shall
rest
quietly
,
without
controlment
,
when
a
coward
shall
be
troubled
with
continual
affronts
;
but
I
mean
not
a
Tyrant
;
for
tyranny
is
the
childe
of
fear
,
not
of
courage
;
for
fear
makes
suspition
,
and
suspition
makes
false
suggestions
,
and
that
brings
cruelty
;
yet
a
soft
nature
is
in
a
degree
of
a
coward
in
the
worlds
esteem
;
for
though
he
hath
courage
to
fight
,
yet
the
easinesse
of
his
nature
makes
him
quickly
forgive
,
and
so
perhaps
to
put
up
a
wrong
,
and
the
world
conceives
not
so
much
the
goodnesse
of
the
nature
,
as
apt
to
condemn
it
,
for
a
defect
of
his
valour
;
but
a
soft
and
tender
nature
shall
suffer
with
much
patience
,
which
sheweth
a
greater
courage
then
a
stronger
nature
,
which
gains
him
much
pitty
,
and
a
great
deal
of
love
,
but
it
is
onely
in
affliction
,
for
there
his
courage
is
most
seen
,
so
passive
courage
gets
love
in
affliction
,
and
active
courage
gets
praises
in
prosperity
,
it
is
observable
,
that
often
times
a
very
wise
man
begets
a
fool
,
and
a
very
valiant
man
a
coward
;
when
an
indifferency
shall
continue
in
a
race
for
many
descentsit
seems
as
if
nature
were
limited
,
or
had
equal
proportion
of
good
and
bad
,
that
when
she
hath
been
prodigal
to
one
,
makes
her
necessitated
to
another
,
but
nature
is
wise
,
for
shee
doth
not
make
her
favour
common
,
because
she
would
leave
them
esteemable
.
Of
Wars
in
general
.
WAr
as
it
destroys
men
in
fight
,
so
there
are
more
marriages
,
and
begetting
of
generations
then
in
peace
;
next
by
the
many
and
several
actions
it
gives
theames
for
Writers
,
and
so
produceth
many
books
,
and
certainly
much
experience
,
both
for
actions
of
war
and
policy
of
state
:
and
wars
do
not
onely
shew
mens
abilities
but
beget
abilities
by
the
experiences
of
several
changes
of
fortune
;
besides
,
it
shews
the
different
nature
of
men
,
as
the
cruel
,
and
those
that
are
merciful
,
the
coward
and
the
valiant
,
the
covetous
and
the
liberal
,
or
generous
,
the
prodigal
and
the
provident
,
the
slothful
and
the
industrious
,
the
noble
and
the
base
.
War
is
the
means
to
shew
justice
pietie
charity
,
honesty
,
lovegenerosity
,
wisdom
,
patience
,
strength
command
,
and
obedience
;
but
yet
war
brings
Atheisme
,
cruelty
hard-heartednesse
,
stubbornnesse
prodigality
;
it
corrupts
youth
women
,
and
good
manners
,
it
destroys
laws
and
religion
,
it
begets
envy
,
faction
,
revenge
,
theft
,
it
brings
death
and
destruction
to
that
Kingdom
that
hath
the
weaker
party
.
Of
an
Army
.
LIttle
Armies
cause
great
expences
,
by
reason
of
the
waste
they
make
,
when
in
peace
every
one
gets
his
own
living
,
by
theirindustry
,
but
when
they
are
gathered
together
in
a
body
they
become
idle
;
for
an
Army
the
State
is
to
maintain
them
,
by
giving
them
money
,
or
free
quarter
,
which
the
last
most
commonly
takes
the
first
place
;
thus
an
Army
doth
impoverish
the
kingdom
three
several
wayes
,
first
that
it
doth
not
only
give
pay
to
so
many
people
to
live
idlely
,
unlesse
it
be
when
they
fight
;
but
to
feed
upon
the
industry
of
those
that
are
not
in
armes
;
next
they
do
not
only
feed
upon
a
kingdom
moderately
,
but
make
havock
and
spoil
,
destroying
most
commonly
the
very
stock
and
store
.
And
lastly
it
doth
impoverish
the
treasury
of
a
kingdom
.
which
forceth
the
governour
to
lay
heavy
taxes
upon
the
estates
of
the
Gentry
,
and
the
industry
of
the
Commons
.
Of
the
losse
in
Battles
.
WHere
history
mentioneth
battles
,
they
make
nothing
to
speak
of
a
hundred
thousand
killed
in
a
battle
;
but
it
is
sooner
writ
,
then
fought
;
for
let
us
imagine
,
fifty
thousand
should
stand
still
,
or
forced
to
do
so
until
their
throats
were
cut
,
and
it
will
take
up
some
time
,
and
when
a
man
speaks
of
a
battle
,
the
longest
is
from
sun
rising
,
to
sun-set
.
I
do
not
mean
the
dayes
neer
the
Pole
;
but
neer
the
Line
;
for
nature
requires
rest
and
food
,
and
battles
are
to
return
blows
as
well
as
to
receive
,
wherefore
fighting
requires
time
,
before
death
,
besides
the
quarrel
;
for
they
do
not
alwayes
kill
so
soon
as
they
meet
,
neither
can
they
fight
all
at
once
,
for
squadrons
are
five
and
ten
men
deep
;
besides
dead
bodies
of
horses
,
and
men
will
hinder
much
their
incounters
,
but
some
say
most
are
killed
in
execution
,
when
one
party
runs
a
way
;
it
may
be
answered
,
that
fear
is
very
swift
:
&
oft
times
it
gets
from
revenge
,
and
I
have
hard
a
good
souldier
say
,
that
thirty
thousand
on
each
side
,
is
as
much
as
can
fight
in
one
battle
;
for
greater
numbers
make
rather
confusion
then
an
execution
,
but
report
kills
more
then
a
great
Army
can
bury
.
The
Situation
for
wars
safety
THose
Countries
that
are
either
barren
or
woody
,
or
mountainous
,
are
seldom
overcome
,
although
they
are
far
lesse
in
number
,
that
are
the
defendants
,
then
the
Aassilants
,
which
makes
the
defendant
Commanders
seem
wise
,
valiant
&
fortunate
,
when
it
is
the
Country
that
gives
the
advantage
:
and
not
altogether
the
men
.
The
hazzards
of
War
.
THere
is
nothing
more
hazzardous
to
an
Army
in
the
day
of
battle
,
then
for
the
chief
Commander
to
lead
the
van-guard
;
for
a
General
should
reserve
himself
,
against
such
time
as
his
army
is
opprest
,
for
there
is
nothing
more
revives
the
wearied
and
drooping
spirits
in
the
common
Souldiers
,
and
that
gives
more
courage
then
the
sight
of
the
General
;
besides
,
the
office
of
a
General
is
more
to
order
,
then
to
fight
,
and
it
is
not
onely
the
fighting
that
wins
the
battle
,
but
wise
conduct
.
Thus
a
General
must
not
onely
be
known
to
his
Soudiers
to
be
valiant
,
but
to
be
honest
and
wise
,
his
courage
is
their
trench
,
his
wisdome
is
their
fort
,
his
honesty
is
the
guard
to
keep
them
.
But
the
advantage
in
war
is
experienced
Commanders
,
diligent
officers
,
practiced
Souldiers
,
skilful
Ingineers
,
and
scituation
of
place
.
Of
a
civil
War
.
THe
greatest
storm
that
shipwracks
honest
education
,
good
laws
,
and
decent
customes
,
is
civil-wars
,
which
splits
the
vessel
of
a
Common-wealth
,
and
buries
it
in
the
waves
of
ruine
;
but
civil
wars
may
be
compared
to
a
pair
of
cards
,
which
when
they
are
made
up
in
order
,
every
several
sute
is
by
it self
,
as
from
one
,
two
,
and
three
,
and
soe
to
the
tenth
card
,
which
is
like
the
commons
in
several
degrees
,
in
order
,
and
the
coate
cards
by
themselves
which
are
the
Nobles
;
but
factions
,
whch
are
like
gamesters
when
they
play
,
setting
life
at
the
stake
shuffle
them
together
,
intermixing
the
Nobles
and
Commons
,
where
loyalty
is
shuffled
from
the
crown
,
duty
from
Parents
tendernesse
from
children
,
fidelity
from
Masters
,
continencies
from
husbands
and
wives
,
truth
from
friends
,
from
justice
innocency
,
charity
from
misery
;
Chance
playes
,
and
fortune
draws
the
stakes
.
Of
forraign
War
.
FOrraign
war
is
necessary
some
times
to
maintain
Peace
at
at
home
,
it
opens
the
vein
of
discontents
,
and
le
ts
out
the
hot
&
fevourish
ambition
of
the
minde
,
which
otherwise
would
grow
to
a
dangerous
,
and
mad
rebellion
;
yet
it
makes
most
commonly
a
kingdom
weak
,
and
thin
,
according
as
the
Physick
doth
work
;
for
if
the
purges
be
very
strong
,
it
makes
them
faint
and
feeble
,
so
the
successe
of
war
makes
a
kingdom
,
ill
fortune
makes
it
lean
,
and
weak
,
good
fortune
gives
it
strength
,
and
makes
it
fat
.
Of
rash
Commanders
.
A
Man
at
his
first
entry
into
actions
,
ought
to
be
very
careful
of
shewing
himself
prudent
,
and
moderate
,
as
well
as
bold
,
and
valiant
,
a
good
commander
should
overcome
by
Policy
and
conduct
as
well
as
by
violence
,
and
force
of
armies
;
for
many
a
gallant
army
is
lost
through
the
rashnesse
of
a
commander
.
And
a
foolish
,
and
negligent
Commander
makes
his
souldiers
as
cowardly
,
as
a
careful
Commander
makes
them
valiant
;
But
a
good
commander
gets
love
of
his
souldiers
,
as
finding
his
care
and
knowing
his
skill
,
and
approved
to
have
courage
which
is
to
be
required
from
a
commander
,
when
those
that
are
rash
,
Careless
,
ignorant
,
proud
,
improvident
,
timerous
,
doubtful
,
are
to
be
shunned
,
and
not
to
be
imployed
,
but
they
are
best
to
govern
,
that
have
noble
and
generous
hearts
,
for
liberality
and
generosity
,
are
the
nature
of
a
god
.
Of
being
armed
.
A
Man
that
will
go
into
the
field
unarmed
:
is
either
a
desperate
fool
,
or
he
means
to
run
away
,
when
it
comes
to
his
turn
to
fight
,
for
a
valiant
man
will
arm
his
body
in
the
day
of
battle
,
to
save
his
life
,
to
win
an
honour
and
reputation
of
victory
.
But
some
love
pleasure
more
then
honour
,
and
some
love
honour
more
then
life
.
Of
a
General
,
and
a
Colonel
,
and
Army
.
A
General
of
a
hundred
thousand
men
,
sounds
loud
in
the
ears
of
the
world
;
when
a
Captain
of
a
Brigade
,
is
hardly
taken
notice
of
,
although
his
conduct
in
ordering
his
Brigade
,
hath
been
as
skilful
,
and
as
prudent
,
and
his
Courage
and
his
Onset
as
daring
as
the
Generals
;
yet
such
advantages
and
ods
hath
numbers
,
as
it
makes
great
reckoning
in
the
World
,
when
the
Actions
of
a
few
are
never
measured
.
Of
the
Power
of
the
Sword
.
A
Sword
is
a
valiant
mans
friend
,
he
will
sooner
part
with
Life
than
part
with
it
,
and
courts
it
as
his
Mistriss
,
being
as
industrious
and
studious
to
know
the
Art
and
use
of
the
one
,
as
to
know
the
nature
,
disposition
,
and
inclination
of
the
other
:
for
a
Sword
is
a
defender
and
a
mantainer
of
his
Honour
,
it
is
a
strength
against
Dangers
,
a
shelter
for
Vertue
,
a
protection
to
Innocency
;
it
is
the
Key
that
opens
the
Gate
of
Fames
great
Court
;
it
humbles
the
Proud
,
it
advanceth
the
Low
and
Mean
to
the
height
of
a
Reputation
it
Civilizes
Nations
,
it
environs
a
Common-wealth
,
it
decides
quarrels
,
it
divides
spoyls
;
it
is
the
Commander
of
the
World
,
it
is
the
Conducter
to
all
noble
and
Heroick
Actions
;
it
is
the
Vice-gerent
to
death
,
a
Guard
to
life
;
it
is
the
Bolt
of
Jupiter
,
the
Trident
of
Neptune
,
the
Cerberus
of
Pluto
;
It
can
do
more
than
Vertue
can
do
,
for
it
can
command
,
Vertue
can
only
intreat
or
perswade
;
the
very
signification
of
a
Sword
is
great
,
for
it
signifies
both
Power
and
Justice
,
Command
and
Rule
.
When
I
speak
of
a
Sword
,
I
mean
any
thing
that
performs
the
same
function
and
office
,
as
to
affault
and
defend
,
which
all
forts
of
Arms
will
not
do
.
Of
Common-wealths
,
or
States-men
.
THe
grave
formalists
account
good
States-men
those
that
are
Tyrants
,
such
as
Cato
was
,
who
wrought
the
destruction
of
the
Roman
Common-wealth
;
but
very
severe
and
strickt
rules
of
Art
,
oft
times
are
broken
by
the
over
powerful
force
of
Nature
,
which
cannot
indure
to
be
bound
beyond
the
strenght
of
moderate
Liberty
;
wherefore
moderation
in
Government
is
as
necessary
as
moderation
for
health
;
for
those
that
restrain
their
Appetite
too
much
,
starve
the
Body
,
and
those
that
give
no
restraint
,
kill
it
with
Surfets
:
so
likewise
in
a
Common-wealth
,
those
that
restrain
Liberty
too
much
,
inslave
it
,
and
those
that
give
to
much
Freedom
,
confound
it
,
thus
,
either
ways
bring
death
to
the
Body
,
or
ruin
to
the
Common-wealth
.
Of
Partiality
of
the
World
.
OUtward
Honours
should
be
the
signs
of
inward
Worth
,
as
Actions
proceeding
from
valour
,
and
wisdom
in
conducting
and
governing
affairs
to
the
best
,
for
their
Countries
service
:
but
outward
honour
is
as
all
other
gifts
of
Fortune
,
unchosenly
given
;
for
the
Coward
,
and
the
Fool
,
and
the
Knave
,
are
many
times
crowned
with
Honour
,
when
the
Valiant
,
the
Wise
,
and
the
Just
,
sit
unregarded
,
and
unrewarded
;
wherefore
Passion
and
Erronious
opinions
are
the
two
Emperours
of
the
world
.
Of
Men.
Some
in
the
dispraise
of
men
,
say
that
they
are
so
opinionated
,
as
they
think
they
are
able
to
govern
the
whole
world
,
in
all
active
affairs
,
although
they
have
neither
foresight
nor
experience
,
and
that
most
of
them
are
as
humorsome
,
and
as
fantastical
and
inconstant
,
as
Women
,
full
of
brags
and
vain
glorie
,
feigning
themselves
to
be
otherways
than
they
are
,
as
to
be
thought
wise
by
postures
,
with
ringing
their
heads
on
one
side
,
or
winking
with
their
eys
,
or
shrinking
up
their
shoulders
,
others
again
by
hiding
their
ignorance
with
gravity
and
formality
;
some
are
tedious
in
stuffing
the
ears
of
the
hearers
with
History
,
others
with
controversies
;
some
again
,
with
long
,
barren
,
and
stale
tales
,
then
whispering
of
secrets
and
dangerous
Plots
;
some
again
have
more
courage
in
their
words
and
looks
,
than
in
their
hearts
;
and
some
so
spruce
,
as
they
seem
effeminat
,
and
others
so
affectedly
careless
,
as
they
are
rude
and
seem
Clownish
;
thus
they
put
more
false
faces
on
than
Women
do
:
but
sure
there
be
many
Men
in
the
World
as
their
wisdom
makes
them
as
petty
Gods
,
able
to
mannage
and
govern
great
and
difficult
affairs
;
and
a
wise
man
is
a
valiant
wan
,
not
a
desperat
man
;
a
quiet
man
,
not
a
quarreller
;
a
civil
man
,
not
a
dissembler
;
an
industrious
,
not
a
busy
man
;
and
humble
,
not
a
flatterer
;
a
generous
man
,
not
a
prodigal
;
a
prudent
man
,
not
a
covetous
man
;
a
patient
man
,
not
an
insensible
man
;
a
fashionable
,
not
a
spruce
man
,
and
I
have
heard
say
,
that
a
Worthy
,
Honourable
,
and
a
Gallant
man
,
is
one
that
is
Wise
,
Just
,
and
Honest.
Of
Behaviour
.
THere
is
nothing
wins
more
upon
the
soul
of
men
,
than
Civility
and
Curteous
behaviour
;
it
indears
more
than
words
:
for
Eloquent
Oratory
,
though
it
insinuates
,
yes
it
is
like
a
Tyrant
that
carrys
the
opinions
of
men
like
Captives
by
force
,
rather
than
wins
them
by
gentle
perswasions
,
neither
will
it
do
that
unless
it
be
mixed
with
an
Elegancy
of
delivery
and
Curteous
behaviour
,
which
is
without
all
affectation
,
which
Eloquence
seldom
or
never
hath
;
but
a
free
and
Civil
behaviour
causeth
affection
to
run
after
it
,
it
abates
the
pride
of
the
proud
to
meet
it
,
it
ingentles
the
wild
and
barbarous
,
it
softens
the
rigid
,
it
begets
compassion
in
the
cruel
,
it
moves
pitty
in
misery
,
it
begets
love
in
prosperity
,
and
most
commonly
good
nature
hath
Civil
and
curteous
behaviour
,
but
the
Civil
and
courteous
have
not
alwaies
good
natures
;
so
that
it
becomes
verity
in
the
own
,
and
hypocrisy
in
the
other
,
which
nevertheless
plcaseth
,
although
it
be
a
fair
face
to
a
false
heart
.
Of
Natural
posture
,
and
Words
.
ALl
natural
postures
have
a
coherence
with
the
nature
of
the
mind
;
as
a
man
that
hath
high
ambitious
thoughts
hath
a
proud
garb
,
a
man
of
great
and
fearless
Spirit
hath
a
resolute
garb
,
a
timorous
and
a
fearful
mind
hath
a
fauning
and
crouching
garb
;
a
mistrustful
mind
,
a
wary
land
sly
garb
;
a
mind
that
hath
few
desires
,
a
dull
garb
;
a
vain
mind
,
a
fantastical
garb
;
a
busy
mind
,
a
restless
garb
;
a
luxurious
nature
,
a
lazy
garb
,
and
so
many
in
like
kind
;
thus
as
there
are
several
natures
,
so
there
are
natural
postures
belonging
to
such
minds
:
for
if
the
art
of
breeding
were
not
,
which
brings
several
customs
,
which
customs
are
a
second
nature
,
the
body
would
follow
the
humours
of
the
mind
.
Likewise
our
words
are
apt
to
run
according
to
our
Thoughts
:
for
if
our
thoughts
hunt
after
self
praises
,
our
words
most
commonly
are
boasting
,
and
bragging
;
if
our
thoughts
hunt
after
debaucherys
,
our
words
are
lascivious
;
if
our
thoughts
are
envious
,
our
words
are
spightful
;
if
proud
,
our
words
are
scornful
;
if
amorous
,
our
words
are
affected
and
whining
;
if
our
thoughts
are
full
of
grief
,
our
words
are
complaining
;
if
angry
,
then
our
words
are
rayling
;
thus
upon
every
subject
that
the
Thoughts
work
upon
,
the
Tongue
draws
forth
,
or
spins
forth
thrids
of
discourse
.
Of
Youth
.
YOuth
ought
to
have
good
and
grave
Counsels
,
and
solid
studies
to
poyse
them
;
for
if
the
bottoms
or
keel
of
life
be
not
ballanced
,
the
sayls
of
vanity
will
over-turn
their
Ship
of
happiness
:
for
it
is
not
those
light
Counsels
that
Parents
do
vulgarly
use
to
give
their
Children
,
that
make
them
wise
,
as
saying
,
Take
heed
of
catching
cold
,
or
not
eating
such
and
such
meats
,
or
teaching
them
how
to
put
off
their
hat
,
or
making
a
Leg
with
a
good
grace
,
though
that
doth
well
,
nor
yet
to
keep
them
too
hard
to
their
studies
,
for
it
makes
them
most
commonly
pedandick
;
but
to
send
them
abroad
to
learn
to
know
the
World
,
that
they
may
know
men
,
and
manners
,
to
see
several
Nations
,
and
to
observe
several
Natures
,
Customs
,
Laws
,
and
Ceremonies
,
their
Wars
,
or
Contracts
of
Peace
,
thus
they
may
come
to
be
good
Statesmen
,
or
Commanders
in
War
,
and
be
able
to
do
their
Country
good
service
,
and
to
get
to
themselves
honour
and
fame
:
besides
,
the
knowledge
of
the
world
gives
a
satisfaction
to
the
mind
;
for
when
they
see
there
is
a
change
,
and
misfortunes
that
are
not
to
be
avoyded
,
they
will
not
make
every
little
cross
an
affliction
,
but
take
afflictions
as
things
necessary
,
and
ought
to
be
born
with
patience
;
and
by
this
shall
they
live
more
happily
,
and
dye
more
willingly
.
Of
the
breeding
of
Children
.
CHildren
should
be
taught
at
first
,
the
best
,
plainest
,
and
purest
of
their
language
,
and
the
most
significant
words
;
and
not
,
as
their
nurses
teach
them
,
a
strange
kind
of
gibbridge
,
broken
language
of
their
own
making
,
which
is
like
scraps
of
several
meats
heapt
together
,
or
hath'd
,
mixt
,
or
minced
:
so
do
they
the
purest
of
their
language
;
as
for
example
,
when
Nurses
teach
children
to
go
,
instead
of
saying
go
,
they
say
do
,
do
,
and
instead
of
saying
come
to
me
,
they
say
tum
to
me
,
and
when
they
newly
come
out
of
a
sleep
,
and
cannot
well
open
their
eyes
,
they
do
not
say
My
Child
cannot
well
open
his
,
or
her
eyes
,
but
my
chid
tant
open
its
nies
,
and
when
they
should
bid
them
speak
,
they
bid
them
peak
,
and
when
they
should
ask
them
if
they
will
or
would
drink
,
they
ask
them
if
they
will
dinck
,
and
so
all
the
rest
of
their
language
they
teach
Children
,
is
after
this
manner
,
when
it
is
as
easy
for
those
that
learn
Children
to
speak
,
and
more
easy
for
the
Children
to
learn
,
plainly
,
and
the
right
language
,
than
this
false
language
,
which
serves
them
to
no
use
,
but
only
takes
up
so
much
the
more
time
to
learn
to
speak
plain
,
and
as
they
should
do
,
which
time
might
be
imployed
in
the
understanding
of
sense
,
which
is
lost
in
words
.
And
it
is
not
only
the
foolish
,
and
ill-bread
nurses
that
speak
to
Children
thus
,
but
their
Fathers
,
which
many
times
are
accounted
Wisemen
,
and
their
Mothers
discreet
Women
,
which
my
thinks
is
very
strange
,
that
wise
and
rational
men
,
when
they
talk
to
Children
,
should
strive
to
make
themselves
Children
in
their
speech
,
and
not
rather
strive
to
make
Children
speak
like
wise
men
:
yet
such
is
the
power
of
custom
,
that
wisemen
will
follow
it
,
although
it
be
unnecessary
,
uneasy
,
and
foolishly
hurtful
;
for
certainly
this
broken
compounded
and
false
language
they
teach
Children
,
is
so
Imprinted
in
the
Brains
,
as
it
can
hardly
be
rubbed
out
again
,
and
the
Tongue
gets
such
a
habit
of
an
ill
and
false
pronuntiation
,
as
when
they
are
grown
to
men
and
womens
estate
,
their
speech
slows
not
so
easy
nor
sweet
,
nor
their
tongue
moves
not
so
voluble
nor
smooth
,
as
other
ways
they
would
.
Likewise
they
learn
them
the
rudest
language
first
,
as
to
bid
them
say
such
a
one
Lies
,
or
to
call
them
Rogues
and
the
like
names
,
and
then
laugh
as
if
it
were
a
witty
jest
.
And
as
they
breed
them
in
their
language
,
so
they
breed
them
in
their
sports
,
pastimes
,
or
exercises
,
as
to
play
with
children
at
boe-peep
,
blind-man-buff
,
and
Cocks
hod
,
as
they
call
them
,
that
is
,
to
muffle
their
head
and
eyes
,
and
then
they
run
about
to
knock
their
heads
against
the
doors
,
posts
,
and
tables
,
to
break
their
Legs
over
stools
,
threshholds
,
or
to
run
into
the
fire
,
where
many
times
they
desorm
themselves
with
the
mischiefs
that
follow
;
or
to
hide
themselves
behind
hangings
and
old
cubbords
,
or
dirty
holes
,
or
the
like
places
,
where
they
foul
their
cloaths
,
disaffect
the
Brain
with
stincks
,
and
are
almost
chokt
with
durt
and
dust
Cobwebs
,
and
Spiders
,
Flys
and
the
like
getting
upon
them
;
also
to
role
upon
the
ground
,
likewise
to
stand
upon
their
heads
,
when
dancing
might
be
learned
with
the
feet
,
as
easy
as
tumbling
in
several
postures
,
and
to
stand
upon
the
head
;
and
is
it
not
as
easy
to
learn
them
to
write
,
and
read
,
as
to
build
houses
with
Cards
?
they
are
both
but
making
of
figures
,
and
joyning
together
;
and
is
it
not
as
easy
to
learn
them
the
Globe
,
as
to
play
at
Cards
?
and
is
it
not
as
easy
to
tell
them
of
Arts
and
Sciences
,
as
to
tell
them
feigned
and
foolish
tales
of
Tom
Thum
,
and
of
Spirits
,
and
the
like
,
frighting
them
so
much
as
makes
them
of
timorous
natures
,
and
Effeminat
Spirits
?
when
Children
would
take
as
much
delight
in
Arts
and
Sciences
,
nay
more
,
if
they
were
taught
them
at
first
.
Likewise
it
were
as
easy
,
and
less
danger
,
to
teach
them
to
valt
,
which
is
necessary
for
horsemen
,
as
to
climb
a
Pear-tree
and
the
like
;
and
likewise
it
were
as
easy
to
learn
them
to
fence
with
a
stick
,
or
at
least
to
hold
it
in
a
defensive
posture
,
as
to
play
at
Cat
,
or
Chick
stone
,
Quaits
,
or
the
like
;
wherefore
it
is
no
wonder
there
are
so
few
wise
men
,
when
Children
are
bread
so
foolishly
;
so
many
so
unhandsomely
behaved
,
when
Children
are
bred
so
rudely
;
so
many
Cowards
,
when
Children
are
bred
so
fearfully
;
so
many
deformed
,
when
Children
are
taught
such
dangerous
,
mischievous
,
and
hurtful
sports
;
so
many
false
,
when
they
are
taught
to
tell
lyes
from
their
Cradles
,
as
thinking
it
no
vice
,
or
fault
in
Children
;
and
many
more
examples
might
be
given
of
the
ill
breeding
of
Children
.
Of
Gentlewomen
that
are
sent
to
board
Schools
.
IT
is
dangerous
to
put
young
Women
to
board
Schools
,
unless
their
Parents
live
so
disorderly
,
as
their
children
may
grow
wicked
or
base
by
their
examples
;
for
most
commonly
in
these
Schools
they
learn
more
vices
than
good
manners
;
for
it
is
a
good
task
,
for
one
body
to
breed
up
one
child
well
,
and
as
they
ought
to
be
bred
,
at
most
two
or
three
,
but
it
is
too
much
for
one
to
breed
up
many
,
as
for
one
Woman
to
breed
up
twenty
young
Maids
;
it
is
true
,
they
may
educate
their
Persons
,
but
it
is
a
doubt
whether
they
do
,
or
can
educate
their
minds
;
they
may
learn
them
to
sing
well
,
but
it
is
a
question
whether
they
learn
them
to
think
well
;
they
may
learn
them
measures
with
the
feet
,
and
mistake
the
measures
of
a
good
life
;
they
may
learn
them
to
write
by
rule
,
but
forget
the
rules
of
modesty
.
For
the
danger
is
in
those
Schools
,
where
a
great
many
Gentlewomen
of
several
Families
and
Births
,
degrees
of
ages
,
various
humours
,
different
dispositions
,
natures
and
qualities
,
do
like
several
sorts
of
fruits
,
which
when
they
are
gathered
and
heaped
together
,
soon
putrifie
and
corrupt
,
and
some
become
rotten
at
the
Coar
;
where
if
every
Pear
,
Aple
,
and
Plum
were
layd
even
by
themselves
apart
,
in
a
dry
and
clean
place
,
they
would
be
sound
,
wholesome
,
and
last
as
long
as
their
natures
were
to
last
:
so
if
young
Women
were
bred
singly
,
carefully
,
and
industriously
one
by
one
,
there
would
be
no
danger
they
should
learn
from
each
other
crafts
,
dissembling
,
fraud
,
spight
,
slander
,
or
the
like
;
besides
where
,
there
are
many
together
of
several
dispositions
,
they
are
not
only
apt
to
catch
the
infection
of
ill
qualities
from
each
other
,
but
many
times
they
breed
vices
,
which
ruin
themselves
,
fortunes
,
and
Families
,
and
like
Maggets
consume
their
Estates
,
or
eat
a
hole
thorough
their
reputation
.
Besides
,
all
board
Scholars
of
the
Effeminat
sex
are
like
salemeat
drest
at
a
Cooks
shop
,
which
alwaies
tasts
of
the
dripping
pan
or
smoke
;
so
most
commonly
those
that
are
bred
at
Schools
,
have
a
smack
of
the
School
,
at
least
in
their
behaviour
,
that
is
a
constraintness
;
but
the
exercises
although
they
are
commendable
in
Women
of
quality
,
yet
it
is
not
these
exercises
or
vertues
(
as
they
call
them
)
in
Italy
,
which
give
them
good
breeding
,
but
to
instruct
their
youth
with
useful
knowledge
,
to
correct
their
ignorance
with
right
understanding
,
to
settle
their
mind
to
virtue
,
to
govern
their
passions
by
reason
,
to
rule
their
unsatiable
or
distempered
appetites
with
temperance
,
to
teach
them
noble
principles
,
honourable
actions
,
modest
behaviours
,
civil
demeanours
,
to
be
cleanly
,
patient
,
and
pious
,
which
none
can
teach
either
by
example
,
or
instructions
,
or
both
,
but
those
that
have
been
nobly
bred
themselves
.
How
a
Gentleman
ought
to
be
bred
,
and
spend
his
time
.
A
Gentleman
ought
to
be
skilful
in
the
use
of
his
Sword
,
in
the
manage
of
Horses
,
to
Vault
,
to
Wrastle
,
to
Dance
;
the
first
defends
his
Honour
and
Country
,
the
next
is
for
Command
in
Cavalry
,
the
third
makes
him
ready
in
the
day
of
Battle
to
Horse
himself
,
the
fourth
keeps
him
from
being
overcome
by
a
Clown
or
Pezant
;
for
the
slights
in
Wrastling
will
overcome
great
strengths
;
the
fifth
gives
his
limbs
a
graceful
motion
.
His
exercises
should
be
Masculine
:
for
better
it
were
to
see
a
Gentleman
shooe
an
Horse
,
than
to
play
on
the
Vial
,
or
Lute
,
Virginal
,
or
any
other
musical
instrument
;
for
that
sheweth
the
command
Man
hath
over
Beast
.
Or
to
carry
a
burthen
on
his
back
,
than
to
sit
idely
at
Cards
or
Dice
:
for
Idleness
is
like
the
sluggish
Worm
,
that
is
neither
able
to
help
nor
defend
it self
.
Or
it
were
better
see
a
Gentleman
hew
down
trees
,
or
dig
in
the
bowels
of
the
earth
amongst
minerals
,
than
painting
,
or
pencilling
:
for
that
shews
manly
strength
,
command
and
force
over
the
hardiest
of
natures
works
,
so
as
it
be
voluntary
and
not
stavish
.
It
is
more
manly
to
be
a
Souldier
,
than
a
Clerk
,
not
that
a
Gentleman
should
be
rough
and
rude
like
Savages
,
and
only
to
have
force
like
a
Beast
;
but
to
be
like
a
God
above
all
other
Creatures
,
and
to
be
like
a
God
is
never
to
be
Idle
,
nor
to
be
imployed
but
about
things
that
tend
to
some
useful
,
noble
,
and
glorious
end
.
Swimming
is
not
very
useful
for
a
Gentleman
.
TO
be
skilful
in
Swimming
brings
nothing
to
a
mans
honour
,
it
is
only
useful
in
the
time
of
danger
,
and
a
man
runs
greater
hazards
in
the
gaining
that
Art
,
than
the
advantage
he
is
like
to
get
by
it
,
and
had
better
adventure
his
life
,
if
such
a
mischance
should
happen
to
be
required
,
to
swim
,
than
to
adventure
it
every
day
in
the
learning
it
:
for
if
the
Cramp
take
him
,
or
the
Stitch
,
or
the
Cholick
,
or
a
Weed
insnarling
any
part
of
him
,
he
is
gone
,
and
many
other
accidents
may
chance
to
drown
him
;
so
that
swimming
is
more
dangerous
than
honourably
safe
,
and
a
Gentleman
should
learn
first
those
Actions
that
bring
Honour
,
then
those
for
Safety
;
a
man
should
learn
first
how
to
Assault
his
foe
,
and
then
to
Defend
himself
,
and
Swimming
is
more
to
save
his
life
than
get
a
fame
.
A
Gentlemans
Study
.
A
Gentleman
should
not
be
ignorant
,
but
know
all
the
good
is
to
be
known
,
and
the
bad
,
or
else
he
can
hardly
know
what
is
best
;
yet
leave
the
practice
of
the
worst
to
the
inferior
:
but
his
study
should
be
Navigation
,
Fortification
,
Architecture
,
Culture
,
Water-works
,
Fire-works
,
and
the
like
,
which
Studies
are
profitable
to
his
Country
,
both
for
Strength
,
Plenty
,
and
Use
,
which
make
a
Kingdom
flourish
;
for
every
man
should
,
like
a
Bee
,
bring
Hony
to
the
Hive
,
and
not
,
like
the
effeminat
Drone
,
suck
out
the
sweet
,
and
idely
live
upon
the
Heroick
labour
of
others
;
but
to
study
Laws
is
rather
to
study
division
than
settlement
,
to
study
Divinity
is
rather
to
study
Controversy
than
salvation
,
to
study
Philosophy
is
to
seek
that
they
cannot
find
,
to
study
History
is
to
study
Lys
more
than
Lives
,
where
a
Gentleman
should
study
Truth
,
follow
Truth
,
and
practice
Justice
;
a
little
Rhetorick
doth
well
to
cloath
his
mind
in
soft
numbers
,
trim
it
with
handsome
phrases
;
and
a
Gentleman
should
converse
with
Poetry
,
for
Poetry
sweetens
the
nature
,
not
softens
it
,
to
make
it
facil
,
but
civilizes
it
,
making
it
courteous
,
affable
,
and
conversable
,
inspiring
the
mind
with
high
and
noble
thoughts
,
which
is
the
way
to
be
inshrined
in
honourable
Fame
;
Like
an
Urn
that
keeps
the
ashes
of
the
body
from
being
scattered
and
lost
,
so
Fame
keeps
good
deeds
in
the
Urn
of
the
memory
.
Bred
with
the
Muses
.
THose
that
are
bred
up
with
the
Muses
are
most
commonly
of
sweet
dispositions
,
Civil
and
Courteous
in
their
behaviour
,
Pleasant
and
Witty
in
their
discourse
,
Noble
and
Heroick
in
their
actions
,
Free
and
Generous
in
their
distributions
,
Grateful
for
obligations
,
Compassionate
to
the
miserable
,
and
Charitable
to
the
distressed
.
But
those
that
are
born
Poets
are
ingenuous
by
nature
,
and
prone
to
invention
,
quick
in
apprehension
,
various
in
imagination
or
conception
,
their
thoughts
work
generously
,
and
entertain
their
time
constantly
,
and
are
the
best
Companions
to
life
,
where
Fancy
presents
several
Scenes
,
and
Wit
speaks
the
Prologues
.
True
Poets
and
natural
Philosophers
are
rather
born
such
,
than
learn'd
to
be
such
:
for
it
is
a
natural
Ingenuity
that
creates
fine
fancies
,
and
produceth
rational
opinions
.
Of
Poetry
.
AS
for
Poetry
,
although
it
sits
not
in
the
first
form
in
Wisdoms
School
,
nor
the
second
,
yet
it
sits
on
the
third
;
for
on
the
first
form
sits
Honesty
,
that
is
to
be
honest
for
honesties
sake
,
not
out
of
by
ends
,
either
for
profit
,
credit
,
or
other
respects
that
it
brings
,
but
out
of
Justice
;
The
next
is
Rule
or
Moderation
,
which
is
to
rule
our
actions
,
and
moderate
our
appetites
;
for
men
may
mean
well
,
yet
out
of
indiscretion
may
run
themselves
into
many
errors
,
not
only
in
offending
themselves
,
but
in
offending
their
neighbours
,
which
may
cause
repentance
,
and
he
is
the
wisest
man
that
hath
least
to
repent
by
moderating
the
appetite
;
for
whosoever
goeth
beyond
the
rule
of
Reason
causeth
a
pain
instead
of
a
pleasure
,
a
loathing
or
hate
instead
of
a
release
or
desire
;
for
there
is
an
old
saying
and
a
true
,
Too
much
of
a
good
thing
is
stark
naught
.
In
the
next
place
comes
in
Poetry
,
wherein
is
included
Musick
and
Rhetorick
,
which
is
Number
and
Measure
,
Judgement
and
Fancy
,
Imitation
and
Invention
.
It
is
the
finest
work
that
Nature
hath
made
;
for
it
animates
the
Spirits
to
Devotion
,
it
fires
the
Spirits
to
Action
,
it
begcts
Love
,
it
abates
Hate
,
it
tempers
Anger
,
it
asswageth
Grief
,
it
easeth
Pain
,
increaseth
Joy
,
allays
Fear
,
and
sweetens
the
whole
life
of
Man
,
by
playing
so
well
upon
the
Brain
,
as
it
strikes
the
strings
of
the
Heart
with
Delight
,
which
makes
the
Heart
to
dance
,
and
keeps
the
Mind
in
tune
,
whereby
the
Thoughts
move
equally
in
a
round
Circle
,
where
Love
sits
in
the
midst
as
Mistris
,
and
judges
For
if
Wisdom
is
the
way
to
Happiness
,
and
Happiness
lives
in
Delight
,
and
Delight
in
the
Spirits
,
then
Poetry
is
a
part
of
Wisdom
,
since
it
is
a
Commander
of
that
part
and
Essence
of
Man
.
The
Pastime
of
Wit.
WIT
chears
the
Heart
,
refresheth
the
Spirits
,
delights
the
Mind
,
entertains
the
Thoughts
,
sweetens
Melancholy
,
dresses
Joy
,
mourns
with
Sorrow
,
pleaseth
Lovers
,
excuseth
Falshoods
,
mends
Faults
,
begs
Pardon
.
Wit
is
a
fine
Companion
,
either
in
private
Closets
,
full
Courts
,
or
in
long
Travels
.
Wit
is
neither
troublesome
,
nor
chargeable
.
Wit
hath
no
bottome
,
but
is
like
a
perpetual
Spring
.
Wit
is
the
Sun
of
the
Brain
.
The
dis-esteem
Youth
hath
of
Age.
YOuth
despiseth
Age
,
and
thinks
,
that
because
they
are
not
full
of
Vanity
,
they
have
not
so
much
Knowledge
;
Where
Age
pityeth
Youth
,
remembring
,
their
present
Knowledge
was
got
at
the
charge
of
their
youthfull
follyes
:
But
Youth
(
believing
nothing
but
what
their
present
Humour
leads
them
unto
,
and
their
undigested
Brain
presents
unto
them
)
saith
,
than
an
Old
Brain
is
rotten
;
not
comparing
Nestor's
Brain
,
which
was
old
in
Years
,
but
sound
in
Judgement
;
and
Jeroboam's
Juncto
,
which
was
young
in
Years
,
and
weak
in
Counsel
.
But
one
Nestor's
Brain
is
able
to
turn
all
young
Brains
,
and
make
them
so
disty
,
that
they
shall
not
know
what
to
do
:
For
from
young
Counsel
proceeds
vain
Designs
,
fruitless
Travels
,
hard
Adventures
,
and
successless
Ends
;
but
from
the
Counsel
of
the
Aged
,
Danger
is
walled
out
,
and
Peace
is
kept
within
;
and
when
they
must
War
,
they
take
not
Fortune
,
but
Prudence
,
to
be
their
Guide
;
And
the
Errours
that
Youth
commits
,
Age
is
fain
to
rectifie
,
though
sometimes
they
are
past
remedy
.
So
that
Youth
is
a
kind
of
Monster
in
State-affairs
,
which
hath
neither
Head
nor
Tail
;
for
they
begin
without
Probabilities
,
and
end
in
Ruins
;
when
Age
begins
wisely
,
and
ends
successfully
.
Wherefore
it
is
better
to
take
Aged
Men
,
ballanced
with
Wisdom
,
than
Young
Men
with
Empty
Heads
,
or
else
a
Head
filled
with
rash
Folly
,
or
light
Vanities
.
The
Virtues
of
Age.
AGE
is
carefull
,
watchfull
,
circumspect
,
solid
,
and
grave
,
slow
,
but
sure
;
knows
Business
,
Time
,
and
Men
;
Constant
,
secret
,
prudent
,
and
temperate
;
Their
Affections
are
placed
upon
Worth
and
Merit
,
and
love
where
they
should
;
so
that
Age
is
wise
,
for
it
makes
Consideration
to
open
the
Gate
,
and
Reason
to
lead
the
way
.
I
speak
not
here
of
Old
Men
,
for
those
can
onely
be
called
old
,
where
Time
hath
made
a
defect
in
their
Memory
and
Understanding
;
so
that
some
may
never
come
to
be
old
,
although
they
live
long
;
for
Age
hath
more
power
over
the
Body
,
than
the
Mind
:
But
as
a
Woman
is
at
the
height
and
ripeness
of
her
Beauty
at
the
years
of
20.
so
a
Man
is
at
the
height
and
ripeness
of
Understanding
about
the
years
of
50.
For
by
that
time
he
may
arrive
by
experience
to
the
knowledge
of
attaining
to
be
a
Wise
man
.
The
Defects
of
Age.
AGE
is
covetous
and
griping
,
superstitious
and
fearfull
,
mistrustfull
and
jealous
,
testy
and
froward
,
dull
and
heavy
,
lazy
and
slothfull
,
forgetfull
,
and
tedious
in
their
discourse
;
neither
have
they
great
affection
to
any
thing
,
or
for
any
thing
.
A
Young
Man
not
a
Wise
Man
.
IT
is
as
impossible
for
a
Young
Man
to
be
a
Wise
Man
,
as
for
them
that
cannot
read
their
A
,
B
,
C
,
to
read
any
Book
,
or
to
speak
before
they
have
learnd
,
or
to
go
before
they
have
strength
:
For
how
can
a
Man
be
Wise
without
Knowledge
;
which
Knowledge
is
got
by
Experience
,
and
Experience
is
the
Child
of
Time
.
For
though
there
may
be
many
that
live
long
,
and
know
little
,
yet
there
are
none
,
that
have
lived
but
a
little
while
,
that
can
know
much
;
which
is
Youth
:
For
Youth
may
know
much
for
Youth
,
but
not
enough
;
for
Knowledge
consisteth
in
the
weight
and
measure
of
things
;
so
that
a
Young
Man
may
have
a
little
flash
of
Wit
,
but
not
a
solid
Understanding
;
and
a
Young
Man
may
be
a
Hopefull
Man
,
but
not
a
knowing
wise
Man
;
a
Young
Man
may
be
a
Virtuous
Man
,
but
not
a
Valiant
Man
;
for
it
will
take
up
some
time
to
know
what
true
Valour
is
;
and
as
Time
adds
to
the
stature
,
and
strength
of
Bodies
,
so
it
gives
stature
,
and
strength
of
Knowledge
,
sound
clearness
of
Understanding
,
which
without
it
cannot
be
.
Youths
virtue
.
YOuth
is
bashfull
,
pitifull
,
charitable
,
pious
,
quick
and
nimble
,
merry
and
lively
,
cleanly
and
neat
,
liberal
,
loving
and
kind
:
But
Vanities
,
which
are
the
Attendants
,
and
Followers
of
Youth
,
in
Age
either
come
to
be
Vices
,
or
else
are
turned
away
like
idle
Companions
as
they
are
.
The
Follyes
of
Youth
.
YOuth
is
sudden
,
rash
,
desperate
in
their
actions
;
as
,
to
venture
without
all
reason
,
or
likelyhood
;
lavish
and
prodigal
;
for
their
Money
is
too
heavy
for
their
Mind
,
till
it
be
spent
and
their
Lands
trouble
their
way
,
till
they
be
sold
;
they
are
deboyst
with
Women
,
Gaming
,
and
Wine
;
they
are
vain
and
fantastical
in
their
Fashions
,
Garbs
,
and
Clothes
;
they
are
various
,
and
unconstant
;
for
they
will
love
one
day
to
madness
,
and
the
next
day
hate
to
abhorridness
;
they
are
impatient
of
delayes
;
for
if
they
may
not
have
what
they
would
,
they
will
hardly
take
it
when
they
may
;
and
they
are
so
conceited
,
and
self-loved
,
as
they
believe
all
love
them
,
and
admire
them
,
when
few
care
or
think
of
them
;
then
they
are
so
credulous
,
and
believe
all
for
truth
;
and
so
open
and
free
,
that
they
cannot
keep
counsel
.
So
Youth
loves
all
things
that
are
not
his
,
but
cares
for
nothing
that
is
his
own
.
What
becomes
,
or
not
becomes
Age.
THere
is
nothing
so
ungratefull
as
to
see
Age
to
act
the
part
of
Youth
,
as
Dancing
,
Singing
,
playing
on
Musick
,
and
the
like
;
or
to
wear
gay
Ribbons
,
Feathers
,
or
Clothes
;
or
to
see
him
Amorous
and
Wanton
in
Love
;
or
to
use
any
light
Gestures
,
or
Discourses
,
which
in
Youth
are
graces
to
adorn
them
,
but
in
Age
they
are
acts
to
deform
them
:
But
there
is
none
so
Aged
,
that
Arms
become
not
,
so
long
as
he
can
bear
them
,
or
wear
his
Sword
;
for
they
are
the
Accostments
of
his
Courage
,
and
Valour
,
the
which
he
should
never
forsake
;
for
a
Valiant
Man
lives
in
Active
Courage
,
and
dyes
in
Passive
,
when
he
can
Act
no
more
.
Of
Fools
.
THE
Amorous
Fool
is
one
that
sighs
out
Love-verses
,
sings
Songs
,
and
cryes
at
his
Mistrifles
Feet
;
complains
of
Cupid's
Cruelty
:
but
whosoever
entertains
his
love
,
he
despiseth
;
and
whosoever
despiseth
him
,
he
dyes
for
,
and
yet
lives
.
The
Self-conceited
Fool
is
one
that
scorns
to
take
counsel
;
and
doth
not
onely
think
his
Fancyes
the
fullest
wit
,
and
his
Judgement
the
wisest
,
and
his
Actions
the
regularest
,
but
that
his
House
,
his
Horse
,
his
Dog
,
any
thing
is
best
;
not
for
the
Conveniencies
of
his
House
,
or
for
the
beautifull
Architectures
,
or
for
the
situation
;
or
that
his
Horse
is
the
strongest
,
or
soundest
,
or
best
natur'd
,
or
choyccst
colour'd
,
or
perfectest
shaped
,
or
fullest
of
spirit
,
or
swiftest
of
race
,
or
surest
of
foot
;
or
that
his
Dog
is
the
best
Hound
to
hunt
withall
,
or
the
best
Spaniel
to
couch
withall
,
or
the
best
Grey
hound
to
run
withall
,
or
the
best
Mastiff
to
fight
withall
:
So
that
it
is
not
for
the
worth
,
or
benefit
which
he
receives
from
any
thing
,
that
makes
him
love
,
or
csteem
of
it
;
But
he
thinks
whatsoever
is
good
,
pleasant
,
or
profitable
,
is
created
so
by
being
his
.
The
Humorsome
Fool
is
one
that
doth
nothing
for
Reason
,
but
out
of
Will
.
The
Passionate
Fool
will
be
Cholerick
,
Jealous
,
Malicious
,
Envious
,
Sullen
,
Merry
,
and
Loves
,
and
Hates
,
and
knows
not
why
.
The
Fearfull
Fool
shuns
his
own
shadow
,
and
is
Poetical
in
his
vain
Fears
,
in
creating
Fancies
of
Terror
,
wherein
he
makes
Life
a
Torment
,
having
alwaies
the
pains
of
Death
upon
him
.
The
Impatient
Fool
is
all
for
the
present
;
for
he
thinks
his
Throat
cut
,
untill
he
be
satisfied
in
his
desires
;
a
day
to
him
is
as
a
thousand
years
;
nor
he
scarce
thinks
of
Heaven
,
because
he
enjoys
it
not
.
The
Luxurious
Fool
thinks
of
nothing
,
but
to
please
his
Senses
;
he
knows
no
Compassion
,
he
neither
regards
Health
,
Honour
,
nor
Profit
;
Ease
and
Idleness
are
his
dear
Companions
,
and
his
Natural
Affection
is
Voluptuousness
.
The
Slavish
Fool
will
do
any
act
through
Fear
.
The
Learned
Fool
admires
,
and
is
in
love
with
all
other
Languages
besides
his
own
;
for
if
he
were
bred
with
the
Greek
,
or
Hebrew
,
which
are
counted
the
most
significant
,
he
would
prefer
Low
Dutch
,
which
hath
the
least
Compass
,
before
it
.
He
is
one
that
is
Proud
,
in
being
acquainted
with
several
Authors
;
although
his
Acquaintance
oppresseth
his
Memory
,
smothers
his
Judgement
by
the
multitude
of
Opinions
,
kils
his
Health
by
his
study
,
destroys
,
his
Natural
Wit
by
the
transplantings
and
ingraftings
of
what
he
reads
.
Then
he
is
so
bound
up
to
Rules
,
as
he
gives
himself
no
reasonable
Liberty
.
The
Talkative
Fool
loves
not
to
hear
any
body
speak
but
himself
,
neither
will
he
let
them
;
for
he
speaks
so
fast
,
as
he
permits
not
,
nor
gives
room
for
any
other
to
take
place
;
insomuch
,
as
what
with
his
loud
,
fast
,
and
tedious
discourse
,
he
will
make
his
Hearers
deaf
.
The
Superstitious
Fool
is
an
Observer
of
Times
,
Postures
,
Figures
,
Noyses
,
Accidents
,
and
Dreams
,
and
many
such
like
.
As
for
Times
,
they
will
not
begin
a
Journey
,
or
marry
,
or
buy
Land
,
or
build
,
or
begin
any
work
,
but
on
such
Days
as
appear
to
be
lucky
.
For
Dreams
,
if
they
dream
their
Teeth
fall
out
of
their
head
,
or
of
Flowers
,
or
Gardens
,
or
of
any
thing
green
,
or
the
like
,
or
to
see
their
Faces
in
a
Glass
,
or
to
fall
from
a
Precipice
,
or
being
at
Weddings
,
they
think
it
Fatal
.
For
Noyses
,
the
howling
of
Dogs
,
the
croaking
of
Ravens
,
the
singing
of
Crickets
,
the
skreeching
of
Owls
.
For
Accidents
,
the
bleeding
three
drops
at
the
Nose
,
Iron
molds
,
the
Right
Eye
itching
,
Salt
falling
to
them
.
For
Postures
,
or
Figures
;
as
a
Hare
to
run
cross
them
,
or
to
stumble
at
the
Door
.
Insomuch
as
they
never
enjoy
any
present
Recreation
,
for
fear
of
an
evil
Accident
.
The
Venturous
Fool
thinks
all
desperate
Actions
honourable
Valour
;
as
to
go
into
the
Field
for
Battel
unarmed
,
or
to
wear
something
as
a
mark
for
the
Enemy
to
shoot
at
,
or
to
give
the
Enemy
any
advantage
;
Where
the
Honour
of
the
Valiant
is
,
to
beat
,
and
not
to
be
beaten
;
For
he
is
a
Fool
that
will
give
his
Enemy
ground
.
And
others
think
it
a
Valour
to
leap
over
Hedges
,
and
Ditches
,
and
Gates
,
to
jump
over
dangerous
places
,
to
swim
,
or
make
their
Horses
swim
over
large
,
great
,
and
deep
Rivers
;
or
to
try
Experiments
upon
themselves
;
and
all
to
no
purpose
,
but
to
shew
what
they
dare
do
.
Whereas
true
Valour
will
do
none
of
these
Actions
,
unless
it
be
upon
strong
necessities
;
as
to
avoyd
and
hinder
a
great
danger
:
but
Fools
have
neither
Foresight
to
prevent
,
nor
Judgement
to
choose
,
nor
Patience
to
suffer
;
neither
will
they
take
any
example
,
to
avoyd
either
Inconvenience
,
or
Danger
;
they
run
blindfold
into
all
Actions
,
(
and
as
the
Proverb
saith
,
They
leap
before
they
look
)
and
stumble
at
Straws
;
and
either
they
so
trouble
themselves
with
what
may
come
,
as
they
never
enjoy
the
present
,
or
they
consider
the
future
time
so
little
,
as
they
are
destroyed
before
they
are
aware
.
But
as
Fools
make
all
things
worse
than
they
are
,
in
not
giving
them
the
right
use
:
so
Wise
Men
prevent
Evils
by
their
foresight
,
mend
what
is
bad
,
shun
Danger
,
and
what
cannot
be
avoyded
,
they
bear
with
Patience
.
I
have
heard
say
,
that
the
World
is
as
one
great
Fool
,
in
which
,
say
some
,
the
Wise
,
though
there
be
very
few
,
are
buried
in
the
Rubbish
of
Fools
,
without
Monuments
.
But
that
saying
is
both
foolish
,
and
unjust
,
as
to
Condemn
all
,
because
there
is
Folly
in
the
most
:
But
Envy
and
Malice
may
bark
,
yet
they
cannot
bite
;
therefore
the
Wise
live
in
Renown
,
when
Fools
shall
be
scattered
as
Dust
before
the
Wind.
The
Busy
Fool
is
one
that
had
rather
break
his
head
at
his
Neighbours
door
,
than
keep
it
whole
at
home
;
he
strives
to
decide
all
petty
Quarrels
,
wherein
he
is
sure
to
get
the
hatred
of
one
side
,
if
not
both
;
he
is
the
Hackney
for
News
,
lading
himself
at
the
Posthouse
,
and
disburthening
himself
to
all
he
meets
;
he
is
more
concerned
with
a
forein
Embassador
,
though
he
hath
no
use
of
him
than
the
Embassador
is
with
his
Embassages
;
he
never
faileth
Sessions
,
and
Assizes
,
nor
Executions
;
he
riseth
early
,
he
eats
hastily
,
walks
fast
,
goeth
to
Bed
late
;
and
his
Thoughts
beat
quicker
than
a
Feaverish
Pulse
;
full
of
vain
Designs
;
offers
his
service
to
all
,
although
he
is
not
able
to
do
any
;
he
strives
to
know
all
things
,
and
takes
not
time
to
learn
any
thing
;
he
makes
himself
his
greatest
Enemy
.
The
Vain-glorious
Fool
is
one
that
sets
himself
to
the
most
publick
view
;
and
if
he
hath
any
Estate
,
he
spends
it
in
vain
Entertainment
;
he
seems
to
despise
those
things
he
covets
most
;
he
reads
his
Letters
in
the
Streets
,
as
he
rides
,
or
walks
,
to
have
the
People
think
he
is
a
Man
of
great
business
,
although
they
be
Letters
of
his
own
writing
;
he
makes
his
Horse
pranse
at
a
fair
Ladies
door
,
or
walks
by
,
and
looks
up
often
,
as
if
he
had
some
Interest
there
,
when
the
Lady
knows
him
not
,
or
would
despise
him
if
she
did
;
When
any
one
visits
him
,
he
calls
for
his
Servant
,
asking
where
his
people
are
,
complains
they
are
never
at
home
to
wait
,
when
the
most
he
hath
is
but
a
Lacquey
and
a
Groom
.
Sometimes
he
will
pull
out
his
Handkerchief
,
as
for
use
,
and
two
or
three
pieces
of
Gold
shall
come
forth
with
it
,
and
scatter
on
the
Ground
,
as
if
his
Pockets
were
full
,
when
he
laid
those
Pieces
there
of
purpose
;
and
when
he
reads
a
Letter
of
News
that
he
hath
borrowed
,
he
will
take
out
as
many
more
as
will
fill
a
Bag
;
that
he
may
be
thought
a
man
of
great
business
.
He
is
like
Alchimy
,
that
makes
a
great
shew
,
but
hath
little
worth
.
The
Exceptious
Fool
is
one
that
thinks
that
all
which
is
said
,
or
was
meant
,
is
against
him
;
he
hates
whispering
or
laughing
in
any
besides
himself
,
and
is
jealous
of
all
men
;
he
is
as
a
Troubled
Water
,
where
no
Beast
will
drink
.
The
Cautious
Fool
is
alwaies
considering
,
but
never
resolving
.
The
Credulous
and
Incredulous
,
the
one
believes
against
all
Reason
,
the
other
will
believe
no
Reason
at
all
.
The
Facile
Fool
can
deny
nothing
;
he
will
promise
that
he
knows
not
how
to
perform
;
he
followeth
not
Good
,
because
it
is
best
;
nor
shuns
Evil
,
because
it
is
worst
;
for
he
followeth
as
Perswasion
leads
,
not
as
Reason
guides
.
The
Inconstant
Fool
is
one
shuns
all
things
which
he
knows
;
he
will
be
a
Friend
to
death
for
a
day
,
and
the
next
as
great
an
Enemy
;
he
hath
no
settlement
,
neither
for
his
Soul
,
Body
,
nor
Estate
;
he
hath
more
several
Colours
than
the
Camelion
,
and
more
Shapes
than
Proteus
;
he
is
as
a
Labyrinth
,
where
none
can
find
a
sure
way
.
The
Impertinent
Fool
is
alwaies
asking
such
questions
as
cannot
be
resolved
;
offers
his
service
where
there
is
no
occasion
,
or
use
of
it
;
requesting
those
things
that
cannot
be
granted
;
so
as
he
will
neither
by
denyed
,
resolved
,
nor
counselled
.
The
Prodigal
Fool
is
like
a
weak
Stomack
,
that
whatsoever
it
receives
,
it
casts
forth
;
which
makes
his
Purse
like
his
Body
,
to
dye
of
a
Consumption
.
The
Extravagant
is
like
the
Prodigal
,
onely
his
way
is
more
various
.
The
Kind
,
Fond
,
and
Tender-hearted
Fool
,
is
one
that
will
promise
,
or
part
with
any
thing
that
he
hath
for
the
present
,
but
repents
himself
as
soon
as
he
hath
done
;
he
embraceth
all
things
,
but
flings
them
away
before
he
knoweth
what
he
had
;
his
Heart
is
softned
with
sudden
pity
,
but
is
hardned
with
little
time
;
so
that
it
is
variety
of
Objects
that
makes
that
Passion
work
.
The
Affected
Fool
is
one
that
speaks
alwaies
in
phrases
,
and
proportions
the
distance
of
Time
between
his
words
;
his
Countenance
,
and
his
Discourses
,
with
several
postures
of
his
Face
,
and
his
Hand
,
are
like
the
Vane
,
or
Weather-cock
of
a
House
,
which
is
alwaies
in
motion
;
and
for
its
Garb
,
it
is
either
so
loose
,
as
if
there
were
a
solution
of
his
Joynts
,
or
else
so
stiff
,
as
if
he
had
no
Joynts
at
all
;
he
neither
eats
,
drinks
,
sits
,
walks
,
speaks
,
sleeps
,
or
any
Natural
Act
,
but
he
doth
it
in
a
particular
,
and
Artificial
form
.
The
Fantastical
Fool
is
wedded
to
strange
singularities
.
Men
ought
not
to
strive
for
Superiority
with
Women
.
HEE
is
either
a
Fool
,
or
a
Coward
,
that
strives
for
the
preheminency
with
a
Woman
;
a
Coward
,
because
he
domineers
over
Weakness
;
a
Fool
,
to
dispute
with
Ignorance
.
For
Men
should
use
Women
as
Nurses
do
Children
,
strive
to
please
,
and
yield
to
them
in
all
things
,
but
what
will
do
them
harm
:
As
not
to
suffer
them
to
degrade
themselves
of
their
Honours
by
their
Wantonnes
,
or
to
spend
their
Estate
by
heir
Vanity
,
or
destroy
their
Health
by
their
ill
orders
;
but
strive
to
delight
them
,
giving
them
Liberty
in
all
Honourable
and
Honest
Recreations
,
in
moderate
Expences
,
and
harmless
Vanities
:
But
he
that
strives
with
his
Wife
,
to
win
the
Breeches
,
would
have
never
had
the
wit
to
have
fought
the
Battels
of
Caesar.
For
a
Gallant
Man
will
never
strive
for
the
Breeches
with
his
Wife
,
but
present
her
with
the
whole
Suit
,
as
Doublet
,
Breeches
,
and
Cloak
,
and
all
the
Appurtenances
thereunto
,
and
leave
himself
onely
his
Sword
to
protect
her
.
It
is
more
honour
for
a
Man
to
be
led
Captive
by
a
Woman
,
than
to
contend
by
resistance
;
for
a
Man
can
receive
no
dishonour
to
be
taken
Prisoner
by
the
Effeminat
Sex
;
for
where
a
Gallant
Man
strives
to
beat
off
other
Shackles
,
with
Courage
to
overpower
it
,
yet
he
willingly
yields
to
the
Effeminat
Bands
,
and
takes
them
as
Wreaths
of
Flowers
,
rather
than
Chains
of
Slavery
.
But
the
pure
true
Gentry
comes
from
Merit
,
from
whence
proceeds
all
Noble
and
Heroick
Actions
.
Of
Women
.
SOme
it
their
Praises
of
Women
,
say
,
they
never
speak
but
their
words
are
too
many
in
number
for
the
weight
of
the
sense
;
besides
,
the
ground
of
their
Discourse
is
impertinent
,
as
Enquiries
,
who
dined
,
and
who
supped
at
such
a
Table
;
what
Looks
,
Words
,
and
Actions
,
past
amongst
the
Company
;
what
Addresses
such
a
Man
made
to
such
a
Woman
,
and
what
Encouragement
they
receiv'd
in
their
Courtships
;
then
,
who
was
at
Court
,
who
at
Church
;
or
slandering
,
or
defaming
one
another
;
or
bragging
of
themselves
,
what
Clothes
they
have
,
or
will
have
,
what
Coaches
,
or
Lacqueys
,
what
Love
servants
they
have
,
or
may
have
;
what
Men
are
like
to
dye
for
Love
of
them
;
what
Feast
they
made
for
such
a
Company
,
who
took
them
out
to
dance
at
such
a
Ball
,
who
usher'd
them
out
of
Church
,
and
who
they
saw
there
,
and
not
what
they
heard
there
;
and
for
their
Pastimes
,
say
,
they
are
seldome
at
home
,
unless
it
be
to
receive
Visits
.
Neither
are
they
pleased
with
the
Company
of
their
own
Sex
;
for
if
there
be
no
Man
amongst
them
,
they
are
very
dull
,
and
as
mute
as
one
would
wish
;
unless
it
be
at
a
Gossipping
,
where
a
Cup
of
good
Liquor
runs
about
:
But
if
a
Man
be
amongst
them
,
of
what
Condition
soever
,
but
especially
a
vain
Young
Man
,
then
their
Pipes
are
set
to
the
highest
note
,
and
with
such
ridiculous
Laughter
,
as
they
seem
neither
to
stand
,
or
sit
still
;
or
they
are
dancing
,
playing
,
and
toying
with
every
thing
:
But
in
their
grave
Discourse
they
set
their
Countenance
,
and
twinkle
with
their
Eyes
;
and
contract
their
Mouth
in
a
round
Compass
,
and
speak
their
Words
finely
,
and
they
that
are
not
Handsom
,
as
few
Women
think
but
that
they
are
;
Or
if
they
be
in
Years
,
they
strive
to
be
thought
Wits
,
and
all
their
Discourse
is
of
Love
,
justifying
Loving
Friendships
by
the
Conversation
of
Souls
.
Some
of
the
Graver
sort
run
into
State
Affairs
,
and
pretend
to
be
Politicks
thereof
:
Others
pretend
to
be
learned
in
Divinity
,
and
talk
of
Predestination
,
and
Free-will
,
and
Transubstantiation
,
and
the
like
;
and
others
pretend
to
Devotion
,
repeating
of
Scriptures
,
when
,
say
they
,
the
Thoughts
,
are
Amorously
affected
,
as
those
who
discourse
wildly
:
Therefore
,
say
they
,
it
is
no
marvel
if
the
Men
be
so
prevalent
in
their
Amorous
Assaults
,
since
the
Women
do
so
easily
yield
;
nay
,
say
they
,
they
do
more
than
yield
,
for
they
invite
the
Enemy
to
betray
themselves
.
But
these
censuring
Persons
judge
too
rigorously
,
for
the
Faults
of
a
few
ought
not
to
brand
and
condemn
the
whole
Sex
;
for
surely
there
are
numbers
of
worthy
and
honourable
Women
,
in
not
onely
seeming
Chast
,
but
being
Chast
;
and
know
their
Countenance
must
be
modest
,
their
Behaviour
grave
,
their
Discourse
rather
enclining
to
Silence
than
to
Talk
,
Curteous
,
but
not
Familiar
;
their
state
must
be
rather
above
their
Quality
than
beneath
it
,
rather
Proud
than
Humble
,
for
too
much
Humility
breeds
Contempt
.
Besides
,
there
are
those
that
are
Patient
,
Pious
,
Trusty
,
Tractable
to
Virtue
,
Thristy
,
Fashionable
,
Constant
,
both
Maids
and
Wives
.
Of
Bawds
.
BAwds
do
,
like
the
Indians
,
that
pick
out
the
fairest
and
best
shap'd
of
their
Prisoners
that
they
take
in
the
Wars
,
feeding
them
fat
like
Beasts
,
to
offer
to
their
Gods
as
Sacrifice
;
So
Bawds
choose
the
youngest
and
fairest
Women
,
and
cherish
them
with
the
choycest
and
best
kind
of
Diet
,
to
fatten
them
,
that
they
may
be
in
good
plight
;
and
likewise
garnishing
them
forth
with
rich
Clothes
,
like
sacrificing
Garlands
,
that
they
may
be
more
acceptable
to
their
Gods
,
which
are
Whoremasters
,
that
their
Reward
may
be
more
;
And
many
times
they
are
brought
to
the
slaughter
of
Honour
,
and
Honesty
,
with
Musick
,
and
Minstrels
,
as
the
others
are
to
the
Altars
;
and
the
Fire
of
Lust
destroys
the
one
,
as
the
Vestal
Fire
doth
the
other
:
so
that
Bawds
are
the
Priests
that
sacrifice
Chastity
,
Honesty
,
and
Honour
;
and
they
preach
Flattery
,
to
perswade
and
delude
their
Flock
;
the
Text
is
Variety
,
and
the
Application
Pleasure
;
their
God
is
Cupid
,
and
their
Goddess
Venus
,
to
whom
they
direct
their
Prayers
;
the
Pope
,
or
Head
of
their
Church
,
is
Mammon
,
the
God
of
Money
.
Of
the
Dissembling
of
Women
.
ALL
Women
are
a
kind
of
Mountebanks
;
for
they
would
make
the
World
believe
they
are
better
than
they
are
;
and
they
do
all
they
can
to
draw
Company
;
and
their
Allurements
is
their
Dressing
,
Singing
,
Dancing
,
Painting
,
and
the
like
;
and
when
Men
are
catcht
,
they
laugh
to
see
what
Fools
they
were
,
to
be
taken
with
such
Toyes
:
for
Womens
ends
are
onely
to
make
Men
profess
,
and
protest
,
lye
and
forswear
themselves
in
the
admiration
of
them
;
for
a
Womans
onely
delight
is
to
be
flatter'd
of
Men
;
for
they
care
not
whether
they
love
truly
,
or
speak
falsly
,
so
they
profess
earnestly
.
Of
Chastity
.
THose
Women
that
are
Covetous
of
Gain
,
or
Ambitious
of
Titles
of
Honour
,
or
Amorous
of
Nature
,
or
have
been
bred
by
ill
Examples
,
are
easily
perswaded
to
loose
and
unchast
Actions
;
But
those
Women
that
consider
the
Worth
and
Honour
that
Chastity
brings
to
themselves
,
and
their
Families
,
are
never
corrupted
;
for
they
account
it
more
Honour
to
dye
a
Martyr
to
Chastity
,
than
to
be
Empress
of
the
whole
World
by
Wantonness
:
But
Nature
gives
a
Chast
Mind
,
and
a
Virtuous
Education
,
an
Honest
Life
;
But
Women
that
are
Incontinent
are
the
most
foulest
and
falsest
Creatures
of
all
Natures
Works
;
But
those
that
are
Continent
,
are
like
what
we
imagine
the
nature
of
Angels
to
be
,
that
is
,
Incorruptible
.
The
Liberty
of
Women
.
IN
some
Nations
,
Women
have
much
more
Liberty
than
in
others
;
As
for
example
,
France
,
England
,
the
seventeen
Provinces
,
Germany
,
and
others
,
have
more
Freedome
than
Turky
,
Italy
,
Spain
;
not
that
those
Nations
are
less
sensible
of
the
honour
of
Constancy
in
that
Sex
than
the
others
,
but
that
they
are
more
confident
of
their
Virtue
and
Chastity
;
Or
else
,
wisely
considering
,
Restraint
is
but
a
Whetstone
to
Appetite
;
For
most
Travellers
confirm
,
that
those
Countryes
that
have
most
Restraint
,
have
least
Chastity
.
The
Lacedemonians
may
be
an
Example
,
who
gave
leave
by
their
Laws
,
that
any
Man
of
their
Nation
might
enjoy
any
Woman
he
fancyed
;
and
not
onely
so
,
but
the
Young
Women
and
Men
danced
uncloathed
in
publick
Theaters
;
yet
so
Modest
and
Chast
they
were
,
that
for
many
hundred
years
there
was
hardly
known
an
Adultery
committed
.
So
that
it
is
neither
the
freedome
of
Choyce
,
or
Fashion
,
or
Bodies
,
that
infect
one
another
,
but
the
Mind
,
which
is
disorderly
educated
:
For
Nature
would
be
Chast
,
if
Education
were
Honest
,
which
is
,
to
instruct
Youth
with
Noble
Principles
,
and
Profitable
Rules
,
and
to
let
them
know
how
beneficial
and
necessary
Justice
and
Propriety
is
to
the
orderly
Life
of
Man
;
and
so
to
breed
them
with
Sense
and
Reason
,
Knowledge
and
Understanding
,
or
else
Liberty
is
dangerous
,
especially
amongst
the
Effeminat
Sex
,
if
they
be
not
ballanced
with
wise
Admonitions
,
to
make
them
swim
steddy
and
even
through
the
World
,
that
the
over-large
Sails
of
Ambition
may
not
overturn
them
,
nor
the
Whirlwind
of
Evil
Perswasions
may
not
swallow
them
,
nor
to
be
lost
in
the
dark
Nights
of
Ignorance
:
but
let
the
bright
Star
of
Knowledge
light
them
,
and
the
Needle
of
Understanding
direct
them
.
But
the
greatest
Storms
that
shipwrack
honest
Education
,
is
Civil
Wars
;
for
Civil
Wars
corrupt
good
Manners
,
especially
Women
that
are
Self
admirers
,
which
makes
them
believe
their
own
Praises
,
and
yield
to
Flattery
,
the
Murtherer
of
Chastity
;
for
Insinuating
Deceit
is
most
powerfull
in
Civil
Diffention
,
both
in
Private
Families
,
and
Publick
Commonwealths
.
Of
Courtships
.
IT
is
a
sign
a
Lover
grows
weary
of
his
Mistris
,
when
he
begins
to
give
her
good
and
virtuous
Counsel
;
as
if
a
Man
,
that
hath
had
enough
of
his
Mistris
,
should
perswade
her
to
go
into
a
Nunnery
;
and
to
go
into
a
Nunnery
,
when
a
Woman
is
Old
,
is
like
those
that
go
into
an
Hospital
,
when
they
are
ready
to
fall
in
pieces
with
the
Pox
;
for
to
be
Old
is
the
Pox
of
Time
,
as
the
other
is
the
Pox
of
the
Bones
,
for
they
are
both
full
of
Pain
,
and
decay
of
Nature
;
for
Time
and
Disorder
works
the
same
effects
;
for
as
Time
wears
out
the
Body
,
so
Disorder
tears
out
the
Body
.
Of
Adulteries
.
IN
Marriage
it
is
far
worse
,
and
more
Inconveniencies
come
by
the
disobedience
of
the
Wife
,
and
her
Adulteries
,
than
the
Husband
.
For
first
,
she
dishonours
her self
,
insomuch
as
her
Company
is
an
Aspersion
to
all
honest
Women
that
frequent
therein
,
which
makes
the
Chast
to
shun
her
Society
.
Next
,
she
is
a
dishonour
to
the
Family
from
whence
she
sprung
,
and
makes
the
World
suspect
the
Chastity
of
her
Mother
;
for
there
is
an
old
saying
,
Cat
will
after
kind
:
thus
we
see
that
the
World
is
apt
to
judge
from
the
Original
.
The
third
dishonour
is
to
their
Children
;
for
were
they
never
so
Beautifull
,
and
Virtuous
,
yet
Families
of
Honour
refuse
to
match
with
them
,
unless
they
bring
great
advantage
by
their
Wealth
;
and
then
none
will
receive
them
into
their
Stock
,
but
those
whom
Poverty
hath
eaten
up
;
for
the
disgrace
is
like
the
Leprosy
,
never
to
be
cured
;
and
it
infects
the
whole
Posterity
,
and
it
gives
Spots
to
the
Family
it
is
joyned
with
.
The
fourth
and
last
dishonour
is
to
the
Husband
;
for
let
a
Husband
of
a
dishonest
Wife
be
never
so
worthy
a
Man
,
yet
her
Follyes
shall
lessen
the
Esteem
of
his
Merits
to
the
generality
of
the
World
;
Although
he
have
a
great
Valour
,
a
flowing
Generosity
,
a
sound
Judgement
,
a
fine
Wit
,
and
an
honest
Mind
;
well
bred
,
Beautifull
,
Rich
,
Honourable
,
yet
the
vulgar
part
of
the
World
will
point
at
him
,
as
a
Fool
,
a
Coward
;
and
all
they
can
think
to
be
bad
in
a
Man
;
nay
those
excellent
Virtues
of
Nature
and
Education
,
shall
be
dimm'd
,
and
lose
their
Gloss
even
to
the
Wife
,
although
it
be
unjust
to
mis-prize
one
for
the
fault
of
the
other
:
Yet
such
is
the
nature
of
the
World
,
as
they
will
censure
by
what
they
can
mistrust
,
as
well
as
that
they
can
assuredly
know
,
and
think
that
some
Defects
undivulged
lye
hid
,
which
makes
her
prefer
another
in
her
Affections
before
him
;
and
any
thing
that
is
despised
,
seems
poor
and
inferiour
at
the
first
blush
,
unless
they
meet
with
them
that
value
things
as
they
are
,
and
not
as
they
seem
,
which
few
do
;
for
the
most
part
of
the
World
regard
more
the
outside
than
the
inside
,
and
are
carried
away
more
by
the
shew
than
the
substance
;
which
makes
so
many
mistake
,
that
they
despise
what
they
should
admire
,
and
love
what
they
should
hate
,
and
hate
what
they
should
love
.
This
is
the
reason
that
Gallant
,
Worthy
,
and
Wise
Men
are
dishonoured
by
their
dishonest
Wives
.
Besides
the
Dishonour
,
the
Inconveniencies
are
many
;
First
,
it
abolisheth
all
lawfull
and
right
Inheritance
;
for
the
Child
that
is
born
in
Wedlock
,
although
begot
by
another
Man
,
shall
inherit
the
Husbands
Estate
,
although
it
be
known
to
be
another
Mans
,
by
our
Laws
.
Next
,
for
the
abuses
of
Industry
;
as
for
the
profit
and
pain
of
his
Labour
to
go
to
a
Stranger
.
Thirdly
,
for
the
weakning
of
Natural
Affection
;
for
a
Man
that
mistrusts
that
all
are
not
his
own
,
makes
him
not
love
any
,
because
he
cannot
guesse
which
are
his
;
rather
,
he
hates
all
,
for
fear
he
should
love
him
that
brings
him
Dishonour
,
and
Discontent
;
or
at
least
set
the
Parents
upon
the
Wrack
,
with
Fear
and
Grief
,
as
afraid
to
mistake
their
own
,
and
grieve
that
their
own
may
have
too
little
Affection
from
them
.
Thence
it
takes
away
the
tenderness
of
Affection
from
the
Parents
,
and
neglects
and
rigour
to
their
Children
;
it
makes
disobedience
from
Children
to
their
Parents
,
for
the
disgrace
and
wrong
they
receive
;
so
that
Suspicion
is
become
the
Master
of
the
House
,
and
Shame
the
Mistris
,
Unthankfulness
the
Steward
,
and
nothing
is
entertained
but
Discontents
.
Adulteries
of
Men.
THE
like
Dishonour
and
Inconvenience
comes
not
by
Adultery
of
the
Husband
,
as
the
Wife
;
for
the
Children
receive
no
dishonour
by
the
Fathers
Liberty
,
nor
the
Wife
very
much
;
for
the
worst
that
can
be
thought
,
is
,
that
she
is
not
so
pleasing
to
her
Husband
,
either
in
her
Person
,
or
in
her
Humour
.
Nay
,
it
begets
rather
a
greater
Luster
to
her
Merits
,
and
sets
off
her
Virtues
more
to
her
Advantage
;
as
,
to
shew
her
Fortitude
in
Patience
,
her
Constancy
in
Chastity
,
her
Love
in
her
Obedience
;
which
the
World
taking
notice
of
,
pities
her
hard
Fortune
in
an
unkind
Husband
;
and
Pity
proceeds
rather
from
Love
than
Scorn
,
and
gives
the
Dishonour
to
the
Husband
for
his
Inconstancies
,
and
not
a
Disgrace
to
the
Wife
in
being
forsaken
;
if
she
have
an
approved
Virtue
,
knowing
it
is
Facility
in
being
subject
to
change
,
not
her
want
of
Merit
,
but
the
Inconveniencies
that
come
thereon
;
it
is
ruine
to
a
Mans
Estate
,
for
Concubines
are
chargeable
,
for
Women
are
won
oftner
by
Gifts
,
than
for
pure
Affection
:
For
though
Affection
sueth
often
,
it
speeds
but
seldome
,
when
Gifts
commonly
prevail
;
and
besides
,
Charges
is
multiplyed
by
their
increase
,
the
next
is
apt
to
corrupt
Noble
Natures
,
by
the
practice
of
Dissembling
,
and
Flattery
of
the
Enamoured
,
to
grow
False
and
Deceitfull
to
all
other
,
for
Custome
is
a
Second
Nature
:
Then
this
Amorous
Love
hinders
all
Business
,
and
Affairs
of
the
World
;
so
that
it
is
not
onely
wasting
his
present
Estate
,
but
makes
him
uncapable
of
raising
another
;
for
although
all
Lovers
are
most
Ingenious
and
Industrious
to
obtain
their
Beloved
,
yet
to
all
other
things
of
the
World
they
are
as
dead
.
Next
,
as
he
is
unprofitable
for
himself
,
so
he
is
not
profitable
for
the
Common-wealth
;
for
he
that
hath
his
Mind
full
of
Women
,
can
have
no
room
for
any
thing
else
;
besides
,
his
Heart
is
in
his
Mistrisses
Breast
:
This
kind
of
Love
effeminates
and
degrades
a
Man
of
his
Valour
to
all
,
but
for
his
Mistrisses
Love
,
witness
Mark
Anthony
.
I
mean
not
all
those
that
are
affected
to
Women
;
for
Moderate
Love
gives
an
Edge
to
Valour
:
but
those
that
are
swallowed
up
,
and
become
wholly
Lovers
to
be
precise
in
Cupid's
Temple
,
and
are
alwaies
praying
to
their
Mistris
their
Deity
:
but
their
Goddess
doth
not
alwaies
hear
their
Prayers
,
which
makes
them
go
home
to
their
Melancholy
Wives
.
Of
Jealousie
.
JEalousie
in
the
Married
Estate
,
is
the
Curse
of
Mankind
,
it
makes
a
Confusion
;
and
where
there
is
Jealousie
,
there
can
be
no
Union
:
but
it
is
not
onely
the
Inconstant
Life
that
makes
Jealousies
,
but
the
Indiscretion
betwixt
a
Married
Pair
;
for
Indiscretion
will
raise
up
such
Jealousies
,
although
the
Husband
and
Wife
be
very
honest
,
and
true
to
the
Wedlock
Bed
,
as
many
times
causeth
a
Divorce
,
or
at
least
such
a
Disquietness
,
as
to
make
Home
unpleasant
:
But
where
the
Marriage
is
so
fortunate
,
as
their
Humours
agree
,
it
is
the
happyest
and
the
sweetest
Life
;
they
lessen
one
anothers
Grief
,
and
increase
one
anothers
Joy
;
the
very
Noyse
of
their
Children
is
Musick
to
their
Ears
;
Industry
and
Labour
is
a
Recreation
;
to
increase
their
Store
is
their
Happiness
;
their
House
is
their
Heaven
,
and
in
Society
are
as
Gods
,
to
live
in
Peace
.
Husbands
are
Nurses
.
ALL
Married
Men
are
but
Nurses
;
for
all
Nurses
tend
Children
,
in
taking
care
they
should
not
fall
and
hurt
themselves
,
and
to
feed
and
cloath
them
,
and
to
teach
them
to
go
,
and
to
guard
them
from
harm
:
So
Husbands
provide
for
their
Wives
maintenance
by
their
Industry
,
guard
them
and
protect
them
by
their
Valour
,
instruct
and
teach
them
by
their
Wisdom
,
lest
they
should
fall
into
Indiscretions
:
But
Marriage
most
commonly
knocks
all
quick
Spirits
on
the
Head
,
and
buries
all
Wit
and
Mirth
,
giving
Life
onely
to
Care
and
Trouble
.
To
Cry
on
ones
Wedding
Day
.
CRying
on
ones
Wedding
Day
is
like
a
King
that
begins
his
Reign
in
Blood
;
and
although
he
may
prove
full
of
Clemency
,
yet
it
is
a
sign
he
will
be
a
Tyrant
all
his
Reign
after
:
So
Women
may
be
happy
after
Bridal
Tears
,
yet
it
prognosticates
but
a
Cloudy
Life
.
Of
Marriage
.
THE
Cause
why
there
be
so
many
Unhappy
Marriages
,
is
in
the
unequal
Matches
;
and
the
fault
is
in
the
Parents
not
breeding
their
Children
according
to
their
Quality
,
or
Estates
;
for
some
,
their
Breeding
is
too
high
for
their
Estates
,
and
others
too
low
for
their
Estates
,
and
Qualities
,
and
Degrees
;
For
some
,
though
they
have
great
Estates
,
yet
will
bring
up
their
Children
in
Dirt
and
Rags
,
and
Keep
them
short
of
Means
,
and
so
much
under
their
Power
,
as
when
they
come
to
be
Masters
of
an
Estate
,
and
Family
,
and
not
knowing
before
the
use
of
Goods
and
Liberty
,
they
become
Prodigal
Spendthrifts
,
and
Inconstant
Husbands
,
in
not
being
acquainted
enough
with
the
Vanities
of
the
World
,
to
despise
them
for
the
World
;
and
Vanities
,
the
more
they
be
known
,
the
less
they
are
admired
,
loved
,
or
regarded
.
Others
again
,
that
are
of
a
high
Degree
,
and
having
low
Fortunes
,
think
to
humble
their
Children
by
their
breeding
,
to
make
their
Minds
agree
with
their
Fortunes
,
and
leave
them
to
the
Conversation
of
mean
and
mechanick
People
,
as
Servants
,
and
the
like
;
whereby
they
can
learn
nothing
that
is
Noble
,
and
Honourable
,
but
Sharking
,
Swearing
,
Drinking
,
Lying
,
rude
in
their
Behaviour
,
russ
in
their
Conversation
,
mean
in
their
Practices
;
when
most
commonly
the
Son
marries
the
Chamber-maid
,
and
the
Daughter
the
Serving
man
,
not
knowing
the
difference
of
better
Company
:
but
finding
their
Errour
afterwards
,
it
most
commonly
makes
them
Unhappy
all
the
rest
of
their
Lives
,
and
repining
at
the
Advantages
that
they
thought
hey
had
lost
,
and
might
have
had
;
for
Time
brings
Consideration
,
and
Consideration
many
times
Repentance
,
to
think
with
themselves
how
they
might
have
advanced
their
Estates
by
their
Marriages
,
and
what
Inequality
there
is
in
their
Births
,
making
them
despise
their
Choyce
;
so
as
they
run
into
two
extremes
;
the
First
,
in
being
over-fond
,
in
marrying
so
soon
,
and
unequally
,
and
after
,
having
so
much
,
as
they
regard
nothing
,
or
please
themselves
with
any
thing
that
is
at
home
,
so
as
they
seek
what
is
to
be
found
abroad
to
divert
their
Discontentments
,
and
so
become
Wanderers
,
thinking
thereby
to
shun
or
cast
off
their
former
Follyes
;
which
the
more
they
look
back
on
,
the
ostner
they
repent
of
.
Others
again
,
through
Carelesness
,
make
their
Children
fall
into
the
same
Errours
,
not
instructing
them
with
Noble
and
Honourable
Principles
,
but
suffering
them
to
run
about
into
every
Dirty
Office
,
where
the
young
Master
must
learn
to
drink
and
play
at
Cards
with
the
Kitchin-Boy
,
and
learn
to
kiss
his
Mothers
Dirty
Maid
for
a
Mess
of
Cream
.
The
Daughters
are
danced
upon
the
Knec
of
every
Clown
and
Serving
Man
,
and
hear
them
talk
scurrilous
to
their
Maids
,
which
is
their
Complement
of
Wooing
;
and
then
dancing
SellingersRound
with
them
in
Christmas
time
,
and
many
other
such
things
,
which
makes
them
become
like
unto
like
;
and
their
Parents
think
no
harm
in
it
,
because
they
are
young
:
And
some
say
by
ill
example
;
For
when
Children
see
their
Parents
to
do
not
well
,
and
disagree
,
they
think
it
Warrant
enough
for
them
to
do
the
same
.
And
others
breed
their
Children
at
that
high
rate
,
that
it
ruins
their
Estates
,
or
at
least
hinders
the
increase
so
,
as
by
their
Decay
'
,
or
not
raising
their
Estate
,
they
cannot
match
them
so
high
as
their
Breeding
requires
;
which
makes
them
to
leave
them
with
Low
Fortunes
,
and
High
Minds
,
which
can
never
agree
.
Neither
will
they
own
any
thing
that
is
not
above
them
,
but
despise
even
that
which
is
equal
to
them
in
every
thing
,
unless
their
Breeding
be
not
so
,
Or
where
there
is
a
despising
or
scorning
between
Man
and
Wife
,
there
will
be
alwaies
a
Neglect
,
and
a
Disagreement
:
yet
of
the
two
,
there
comes
less
Inconveniency
in
the
High
Breeding
than
in
the
Low
and
Mean
;
for
the
first
,
though
it
breeds
Pride
,
yet
it
shuts
out
Baseness
,
and
begets
Noble
Thoughts
,
and
Honourable
Qualities
;
and
the
other
begets
mean
Thoughts
,
base
Qualities
,
and
disordered
and
foolish
Passions
and
Affections
:
and
whatsoever
is
rooted
in
the
young
and
tender
years
,
is
seldome
stubbed
up
with
Age
;
but
if
it
be
,
it
is
with
great
Difficulty
and
Labour
.
So
that
Children
,
according
to
their
Estates
,
Conditions
,
and
Degrees
,
must
be
bred
with
Plenty
without
Prodigality
;
with
Respect
,
not
with
a
Neglect
,
nor
too
much
Observance
;
their
Discourse
to
them
Wise
and
Solid
,
not
Idle
and
Foolish
;
their
Recreations
Seasonable
and
Suitable
,
not
Extravagant
and
Wild
;
they
must
rather
Animate
their
Spirits
than
Deject
them
,
and
not
to
fill
them
with
too
much
Art
,
for
fear
of
spoyling
their
Natural
Parts
.
Of
Marriage
.
MEN
have
three
several
Strings
to
tye
the
Knot
of
Marriage
;
first
,
Conscience
,
or
Religion
;
next
,
Nature
;
the
third
,
Gratitude
.
First
,
There
is
no
Religion
in
the
World
that
makes
not
Marriage
Sacred
;
and
in
Christian
Religion
they
are
a
Consecrated
Pair
,
wherein
they
are
commanded
to
leave
all
others
,
and
live
together
,
and
love
each
other
;
and
for
Nature
,
there
is
no
such
relation
betwixt
any
of
her
Works
,
as
to
make
a
perfect
Friendship
,
as
between
Man
and
Wife
;
all
other
Friendships
are
as
it
were
Forced
,
or
Artificial
,
and
not
Natural
;
for
Man
and
Wife
are
like
one
Root
,
or
Body
,
that
whatsoever
toucheth
the
one
,
is
truly
sensible
to
the
other
;
nay
,
so
as
it
is
the
same
Joy
and
Grief
.
Then
for
Gratitude
,
the
Man
ought
to
love
his
Wife
,
not
because
she
is
as
his
Servant
,
in
being
Overseer
in
the
Houshold
affairs
,
or
in
nursing
up
his
Children
,
and
the
Care
and
Fear
of
them
,
or
in
being
sick
or
ill
in
the
breeding
of
them
:
but
the
Horrid
Pain
in
bringing
them
forth
into
the
World
,
and
the
Danger
they
pass
through
,
which
is
more
hazardous
to
every
particular
Woman
,
than
to
every
particular
Man
in
Battel
.
Then
for
the
Weal
publick
,
which
is
as
the
great
Wheel
in
a
Clock
,
so
every
private
Family
is
as
the
little
Wheel
for
the
Weal-publick
;
if
a
Man
and
his
Wife
disagree
,
which
is
want
of
Affection
,
then
their
Children
,
when
they
are
grown
up
,
begin
to
grow
Factious
,
some
siding
with
the
Mother
against
the
Father
,
and
others
with
the
Father
against
the
Mother
;
which
Custome
will
make
them
grow
Factious
in
the
Weal-publick
,
as
well
as
in
the
Weal-private
.
Of
Marriages
.
THose
Marriages
are
commonly
more
happy
,
which
are
made
out
of
Interest
,
than
those
that
marry
for
Fancy
;
for
Interest
is
like
Brass
which
is
ingraven
,
and
Fancy
is
like
printed
Wax
;
the
first
never
alters
except
it
be
broke
by
ill
fortune
,
when
the
other
is
destroyed
with
a
warm
breath
.
But
those
that
marry
below
their
Quality
,
give
Respect
and
Reputation
to
those
they
marry
,
but
take
it
from
themselves
.
Of
Married
Wifes
.
A
Woman
ought
to
please
her
Husband
to
the
uttermost
of
her
power
,
as
to
humour
all
his
honest
Delights
,
not
onely
in
Actions
beseeming
her
Sex
,
but
those
are
forbidden
Women
by
the
Laws
of
Modesty
,
and
ought
to
be
strictly
kept
at
all
times
of
their
lives
,
but
when
they
serve
to
maintain
their
Husbands
Affection
,
and
keeping
their
Husbands
Affection
from
running
to
others
unlawfully
,
from
whence
proceeds
not
onely
a
Disturbance
in
their
Families
,
and
a
Ruin
of
their
Estates
,
bat
a
Disturbance
and
Ruin
to
many
Families
by
Adulteries
,
which
Adulteries
cause
Jealousies
,
Jealousies
make
Malice
,
Malice
Revenge
,
Revenge
Murther
;
so
to
avoyd
these
,
a
Woman
may
Game
,
Fence
,
Ride
,
Vaut
,
Run
,
Wrestle
,
Leap
,
Swim
,
or
any
the
like
Actions
,
which
are
onely
accounted
Actions
fit
for
Men
,
if
their
Husbands
should
take
Delight
in
them
,
to
have
them
Companions
in
all
their
Exercises
,
and
Pastimes
.
But
it
is
Time
and
Occasion
that
makes
most
things
Good
or
Bad
:
For
example
,
it
were
a
horrid
thing
,
and
against
Nature
,
and
all
Civil
Laws
,
for
Children
and
Parents
,
Brethren
and
Neighbours
,
and
Acquaintance
,
to
kill
one
another
,
although
their
Offences
to
each
other
were
very
hainous
;
but
when
the
King
of
chief
Magistrate
in
a
Commonwealth
commands
it
,
as
they
do
to
those
that
are
of
their
side
in
a
Civil
War
,
then
it
is
not
onely
Warrantable
,
but
it
is
accounted
Sacred
and
Divine
;
because
nothing
pleaseth
Divinity
more
than
obedience
to
Magistrates
,
and
Nature
loves
Peace
,
although
she
hath
made
all
things
to
War
upon
one
another
;
so
that
Custome
and
the
Law
make
the
same
thing
Civil
or
Pious
,
Just
or
Unjust
.
Of
a
second
Wife
.
IT
is
to
be
observed
,
that
when
a
second
Wife
comes
into
a
Family
,
all
the
former
Children
,
or
old
Servants
,
are
apt
to
be
Factious
,
and
do
foment
Suspicions
against
her
,
making
ill
Constructions
of
all
her
Actions
;
were
they
never
so
well
,
and
innocently
meant
,
yet
they
shall
be
ill
taken
,
and
all
that
they
hinder
her
of
,
although
it
do
them
no
good
,
but
what
is
gotten
from
her
,
they
think
themselves
enriched
,
not
so
much
by
what
they
get
,
but
by
what
she
loseth
,
or
hath
not
.
Civility
from
Men
due
to
Women
.
COmplements
from
Men
to
Women
are
as
a
Tribute
due
to
Womenkind
;
for
Women
,
fearing
they
should
not
be
so
Nobel
Creatures
as
Men
,
are
apt
to
be
out
of
Countenance
,
as
mistrusting
some
Imperfectness
in
themselves
;
wherefore
Men
of
Noble
Natures
are
willing
to
help
the
Weak
,
and
therefore
ought
to
give
our
Sex
Confidence
by
their
Praises
,
and
therefore
should
be
civil
to
Women
,
in
having
as
tender
a
Regard
to
them
as
to
Children
;
for
though
Women
be
not
so
Innocent
,
yet
they
are
as
Powerless
;
and
it
is
the
part
of
a
Noble
Heroick
Nature
to
strive
to
oblige
the
Weak
;
and
it
is
better
to
be
used
with
Cruelty
than
Scorn
,
or
a
rude
Kindness
.
The
Ridiculous
Malice
amongst
Mankind
.
SO
Ridiculously
Foolish
,
or
so
Maliciously
Envious
is
Mankind
,
as
one
would
think
Nature
was
either
Defective
,
or
else
full
of
Malignity
,
when
she
made
him
.
As
for
example
,
If
a
Man
love
his
Wife
with
a
clear
and
constant
Affection
,
rejecting
the
Amorous
Allurements
of
other
Women
for
her
sake
,
finding
all
in
his
Wife
that
he
can
wish
,
or
at
least
desires
no
more
than
what
he
enjoys
,
and
is
best
pleased
to
live
a
life
of
quiet
at
home
,
ruling
his
Family
with
Love
and
Obedience
,
thinking
it
more
wise
to
enjoy
the
World
thus
,
than
to
trouble
himself
with
those
Affairs
of
the
World
which
neither
bring
him
Ease
,
Peace
,
nor
Profit
;
but
if
he
must
act
several
parts
upon
the
Stage
of
the
World
,
to
which
he
is
forced
either
by
Honour
or
Necessity
,
not
by
Choyce
,
this
Man
shall
be
thought
either
an
Uxorious
Man
,
or
a
Fool
,
or
a
Madman
,
either
to
give
himself
over
to
various
and
voluptuous
Delights
,
or
to
deliver
up
not
onely
his
Person
and
Estate
,
but
his
Reason
and
Liberty
,
to
the
humours
and
will
of
his
Wife
;
As
if
a
Man
when
he
gives
his
Child
a
Hobby-horse
,
because
he
lets
his
Child
do
so
and
so
in
many
like
Causes
,
and
if
the
Child
desire
to
go
abroad
,
the
Father
desires
to
please
his
Child
,
when
it
hinders
not
more
potent
Affairs
;
thus
if
he
doth
not
cross
his
Child
in
every
thing
,
but
is
well
content
to
please
and
humour
him
in
harmless
things
,
he
is
thought
too
fond
and
indulgent
a
Father
to
his
Child
:
just
so
is
a
Husband
condemned
if
he
humours
and
pleaseth
his
Wife
in
letting
her
have
her
will
in
honest
,
and
not
in
dishonourable
Recreations
.
But
what
Gallant
Man
will
not
favour
the
Female
Sex
?
nay
,
what
Gallant
Man
will
not
condescend
to
all
their
Desires
,
and
seek
and
invent
waies
to
please
them
,
so
far
as
Honour
will
give
them
leave
?
And
shall
a
Man
despise
,
and
cross
,
and
neglect
his
Wife
because
she
is
his
own
,
lawfully
joyned
and
united
?
Shall
it
be
more
Dishonour
for
a
Man
to
love
his
Wife
,
than
another
Mans
Wife
?
Shall
a
Man
be
accounted
a
Fool
because
he
is
honest
to
Wedlock
?
because
he
is
kind
to
his
own
Wife
?
Was
Augustus
Caesar
less
Wife
because
he
loved
?
or
Pompey
less
Valiant
because
he
loved
?
Salomon
may
be
said
to
be
less
Pious
towards
God
through
the
great
Love
he
bore
to
Pharoah's
Daughter
,
which
was
his
first
,
and
dearly
beloved
Wife
,
yet
he
was
not
less
Wise
in
respect
of
the
World
.
But
Men
seek
for
that
abroad
,
whereof
they
have
better
at
home
,
and
the
unsatiable
Desire
of
Mankind
makes
them
search
for
what
is
never
to
be
found
:
But
where
Nature
gives
a
Satisfactory
Mind
,
she
gives
a
Happy
Life
;
and
what
can
we
imagin
the
Joys
of
Heaven
,
but
a
stint
to
our
wandring
Desires
;
therefore
those
that
are
most
fixt
,
are
nearer
Heaven
;
and
he
is
the
Wisest
,
that
is
nearest
to
Unity
;
and
those
that
are
most
united
,
are
likest
to
a
God
.
But
where
Discord
happens
,
Hell
is
resemb'ed
,
and
harsh
,
haughty
,
and
not
insulting
Natures
,
are
composed
like
Devils
;
and
Caesar
shewed
himself
a
Fool
in
nothing
but
in
quitting
his
Guard
,
and
not
hearkning
to
his
Wife
,
which
was
to
shew
his
Courage
,
and
to
let
the
World
see
he
durst
go
unarmed
,
singly
alone
as
it
were
,
and
his
freedom
from
the
chains
of
fond
Affection
;
thus
quitting
Prudence
and
Love
,
he
dyed
too
violent
a
Death
.
And
Seianus
quitting
the
Affection
towards
his
Wife
,
and
placing
it
upon
Julian
,
raised
such
a
Jealousie
in
Tyberius
,
as
it
cost
him
his
Life
,
otherwise
he
might
have
ruled
the
Empire
,
and
so
the
most
part
of
the
World
.
Thus
Anthony's
leaving
his
Wife
for
the
love
of
Cleopatra
,
lost
him
the
third
part
of
the
World
.
Neither
are
the
Counsels
of
a
Wife
alwaies
to
be
despised
,
if
all
were
honest
,
nor
to
be
lockt
from
the
private
Affairs
of
her
Husband
;
Portia
was
able
to
keep
a
Secret
,
and
was
of
Brutus
her
Husbands
Confedenacy
,
though
not
Actually
,
yet
Concealing
;
And
if
Caesar
had
condescended
to
his
Wives
Perswasion
,
he
had
not
gone
to
the
Senate
that
day
;
and
who
knows
but
the
next
might
have
discovered
the
Conspiracy
?
and
numberless
of
the
like
Examples
might
be
given
.
Besides
,
it
is
to
be
observed
,
where
the
Husband
and
Wife
disagree
,
their
Family
is
in
disorder
,
their
Estates
go
to
decay
,
Jealousies
arise
,
which
cause
Discords
,
from
whence
proceeds
a
discontented
and
unhappy
Life
;
And
where
the
Husband
and
Wife
are
united
in
Minds
,
as
well
as
in
Body
.
all
prospers
;
and
most
commonly
Ease
and
Plenty
crown
that
Family
,
Industry
is
their
Recreation
,
Peace
is
their
Joy
,
Love
is
their
Happiness
:
for
a
kind
Husband
makes
an
obedient
Wife
,
dutifull
Children
,
faithfull
Servants
;
for
a
Wise
Man
rules
his
Family
with
gentle
,
kind
,
and
seasonable
Perswasions
,
with
honest
and
sincere
Actions
,
with
gratefull
and
just
Rewards
;
and
Kindness
,
and
Constant
Natures
,
work
hard
and
obeisant
Natures
to
be
more
pliant
and
facile
;
for
Kindness
melts
hardest
Hearts
,
and
makes
them
flexible
to
form
them
as
they
please
;
where
Cruelty
or
Severity
hardens
them
so
much
,
as
they
will
rather
break
than
bend
.
And
if
the
Rational
part
of
the
World
would
but
consider
what
Felicity
there
is
in
peacefull
Prosperity
,
they
would
never
wander
so
much
out
of
the
way
.
Of
Men
and
Women
.
SOme
say
a
Man
is
a
Nobler
Creature
than
a
Woman
,
because
our
Saviour
took
upon
him
the
Body
of
Man
;
and
another
,
that
Man
was
made
first
:
But
these
two
Reasons
are
weak
;
for
the
Holy
Spirit
took
upon
him
the
shape
of
a
Dove
,
which
Creature
is
of
less
esteem
than
Mankind
;
and
for
the
Preheminency
in
Creation
,
the
Devil
was
made
before
Man
.
Nature
in
the
Composure
of
Men
and
Women
.
IT
is
not
so
great
a
Fault
in
Nature
for
a
Woman
to
be
Masculine
,
as
for
a
Man
to
be
Effeminat
:
for
it
is
a
Defect
in
Nature
to
decline
,
as
to
see
Men
like
Women
;
but
to
see
a
Masculine
Woman
,
is
but
onely
as
if
Nature
had
mistook
,
and
had
placed
a
Mans
Spirit
in
a
Womans
Body
;
but
Nature
hath
both
her
Mistakes
and
Weaknesses
;
but
when
she
works
perfectly
,
she
gives
Man
a
gentle
and
sweet
Disposition
,
a
generous
Mind
,
a
valiant
Heart
,
a
wife
Head
,
a
voluble
Tongue
,
a
healthfull
Body
,
and
strong
and
active
Limbs
:
To
Woman
she
gives
a
chast
Mind
,
a
sober
Disposition
,
a
silent
Tongue
,
a
fair
and
modest
Face
,
a
neat
Shape
,
and
a
gracefull
Motion
.
The
Nature
of
Man
.
MAN
is
more
apt
to
take
Dislikes
at
all
things
,
than
to
delight
in
any
thing
;
but
Nature
hath
given
us
no
Pleasure
,
but
what
ends
in
Pain
;
for
the
end
of
Pleasure
is
Grief
:
for
Cruel
Nature
curbs
us
in
with
Fear
,
and
yet
spurs
us
on
with
Desires
;
for
she
hath
made
Mans
mind
to
hunt
more
after
Varieties
by
Desire
,
than
she
hath
made
Varieties
to
satisfie
the
Desires
.
Of
Painting
.
THere
be
some
that
condemn
the
Art
of
Painting
in
Women
,
others
that
defend
it
;
for
,
say
they
,
as
Nature
hath
made
one
World
,
so
Art
another
,
and
that
Art
is
become
the
Mistris
of
Nature
;
neither
is
it
against
Nature
to
help
the
Defects
.
Besides
,
those
that
find
out
new
Arts
,
are
esteemed
so
,
that
they
become
as
Petty
Gods
,
whether
they
become
Advantageous
to
Man
,
or
no
;
as
the
Memory
of
those
that
found
out
the
Art
of
Gunpowder
,
Guns
,
Swords
,
and
all
Engins
of
War
for
Mischief
;
and
shall
they
be
more
praised
and
commended
than
those
that
find
out
Arts
and
Adornments
;
as
Painting
,
Curling
,
and
other
Dressings
;
for
the
one
destroyes
Mankind
,
this
increaseth
it
;
the
one
brings
Love
,
the
other
begets
Hate
.
But
some
will
say
,
those
Arts
defend
their
Lives
;
but
where
they
once
use
them
to
defend
their
Lives
,
they
use
them
ten
times
to
destroy
Life
;
and
though
it
is
no
Fault
in
the
Inventer
,
but
in
the
User
,
no
more
is
Painting
,
when
it
is
used
for
a
good
intent
,
as
to
keep
or
increase
lawfull
Affection
.
But
,
say
they
,
it
is
a
dissembling
to
make
that
appear
otherwise
than
it
is
.
'
Tisanswer'd
,
No
more
than
to
keep
warm
in
Winter
;
for
Cold
is
Natural
,
so
is
the
sense
of
it
in
Winter
;
but
Clothes
to
keep
it
out
are
Artificial
;
and
the
true
use
of
the
Art
of
Painting
is
to
keep
warm
a
Lawfull
Affection
.
Besides
,
If
we
must
use
no
more
than
what
Nature
hath
given
us
,
we
must
go
naked
;
and
those
that
have
a
bald
Head
,
must
not
wear
a
Peruick
,
or
Cap
to
cover
it
;
and
those
that
are
born
with
one
Leg
shorter
than
the
other
,
must
not
wear
a
high
Shoe
to
make
them
even
,
nor
indeed
wear
any
Shoes
at
all
,
especially
with
Heels
,
because
they
make
them
seem
higher
,
but
go
with
the
Feet
bare
;
and
those
that
are
Crooked
,
must
wear
no
Bombast
;
and
many
such
Examples
may
be
brought
.
But
,
say
some
,
it
is
a
Bawd
to
entice
,
in
begetting
evil
Desires
.
It
is
answered
,
No
more
a
Bawd
than
Nature
is
in
making
a
handsome
Creature
;
but
if
they
must
do
nothing
for
fear
of
Enticing
,
then
Mankind
must
neither
cut
their
Hair
,
nor
pare
their
Nails
,
nor
shave
their
Beards
,
nor
wash
their selves
,
which
would
be
very
slovenly
,
for
fear
they
should
appear
so
handsome
,
as
they
may
perswade
and
entice
the
Lookers
on
to
evil
Desires
;
which
if
so
,
let
them
be
like
Swine
,
and
wallow
in
Mire
;
but
it
is
to
be
feared
,
that
the
Mire
will
be
too
hard
for
the
evil
Desires
;
so
as
there
may
be
more
brought
in
defence
of
Painting
,
than
can
be
said
against
it
.
Wherefore
,
say
they
,
it
is
lawfull
both
in
Maids
and
Wives
;
the
one
,
to
get
a
good
Husband
;
the
other
,
to
keep
her
Husband
from
coveting
his
Neighbours
Wife
;
for
it
is
an
Honour
for
Maids
to
get
good
Husbands
,
because
it
is
a
kind
of
Reproach
to
live
unmarried
,
for
Marriage
is
Honourable
,
and
gives
a
Respect
to
Women
,
unless
they
be
incloystered
,
which
all
Constitutions
will
not
agree
withall
;
and
an
honest
Wifes
care
is
to
please
her
Husband
,
if
she
can
,
when
she
hath
him
;
for
Marriage
is
the
end
of
an
honest
Mind
to
all
but
Widows
,
for
they
,
when
they
marry
again
,
do
as
it
were
Cuckold
their
dead
Husband
,
and
their
living
.
Besides
,
if
they
have
Children
,
they
make
a
Distraction
and
Division
in
their
Families
,
and
most
commonly
to
the
ruine
of
the
first
Husbands
Estate
,
having
so
great
a
share
,
and
so
much
power
,
according
to
our
Laws
;
And
though
they
should
not
marther
themselves
,
as
the
Custome
hath
been
in
other
Countryes
,
but
contrary
rather
,
to
preserve
their
Health
,
and
to
dry
their
Eyes
after
a
while
of
those
Obsequies
of
Tears
,
which
are
Sacrifices
to
the
Dead
,
yet
to
live
a
retired
Life
,
to
shew
their
unalterable
Affections
;
for
though
it
be
fit
for
a
Widow
to
put
off
her
violent
Passion
of
Sorrow
as
well
as
she
can
,
yet
there
is
no
Humour
becomes
that
Condition
better
than
Sadness
;
for
Sadness
,
which
is
a
moderate
Grief
,
looks
full
of
Fortitude
,
and
is
Humble
,
Modest
,
Gracefull
,
and
so
far
from
dis
composing
any
part
,
as
it
gives
a
setled
,
and
majestical
Face
:
So
Painting
is
most
disallowable
in
Widows
,
for
they
should
take
the
example
of
Judith
,
where
it
is
said
,
when
she
went
to
Holofernes
,
she
anointed
her self
as
she
did
usually
in
her
Husband
Manassas
time
,
which
it
seems
she
used
not
after
he
was
dead
,
before
this
time
;
for
as
they
have
none
to
Displease
,
so
ought
they
not
to
Allure
.
But
some
will
say
,
that
their
Poverty
is
such
,
as
they
know
not
how
to
live
,
and
they
may
be
presented
to
such
a
Fortune
,
as
may
make
them
live
happy
,
and
free
from
the
Misery
that
Poverty
compels
them
to
.
It
is
answered
,
that
Nature
is
satisfied
with
a
little
,
if
their
Ambition
be
not
great
:
but
if
not
they
must
make
use
of
the
old
Proverb
,
which
is
,
that
Necessity
hath
no
Law
,
in
case
they
present
not
their
Necessity
to
be
greater
than
it
is
.
But
to
return
to
Beauty
,
it
is
pleasing
,
either
Natural
or
Artificial
,
and
both
to
be
admired
;
for
if
Art
be
Commendable
,
why
not
in
the
Face
,
as
well
as
in
the
Feet
in
dancing
Measures
,
or
as
in
the
Hand
upon
Musick
Instruments
,
or
in
the
Voyce
,
or
in
the
Art
of
Oratory
,
and
Poetry
,
which
will
sooner
increase
Desires
:
yet
this
is
allowed
of
in
all
places
and
times
,
not
onely
in
Temporal
Society
,
but
in
Spiritual
Unions
,
where
David
,
the
Beloved
of
God
,
was
a
great
Master
in
the
Knowledge
and
Practice
of
them
.
And
if
these
Arts
be
Commendable
,
and
are
Graces
to
all
parts
of
the
Body
,
shall
it
be
condemned
onely
for
Colour
in
the
Face
?
And
as
Beauty
is
the
Adornment
of
Nature
,
so
is
Art
the
Adornment
of
Beauty
;
and
this
saith
the
Defendant
against
the
Plaintiff
.
But
all
Opinions
have
,
or
most
of
them
,
Sides
,
and
Factions
;
but
my
Opinion
is
so
far
with
the
Defendant
,
as
I
believe
all
Adotnments
of
Beauty
are
lawfull
for
Women
,
if
the
Intention
be
good
.
Yet
I
am
utterly
against
the
Art
of
Painting
,
out
of
three
respects
;
The
first
is
Dangerous
,
for
most
Paintings
are
mixed
with
Mercury
,
wherein
is
much
Quicksilver
,
which
is
of
so
subtil
a
malignant
nature
,
as
it
will
fall
from
the
Head
to
the
Lungs
,
and
cause
Consumptions
,
and
is
the
Cause
of
swelling
about
the
Neck
and
Throat
.
The
next
is
,
that
it
is
so
far
from
Adorning
,
as
it
Dis-figures
:
for
it
will
rot
the
Teeth
,
dim
the
Eyes
,
and
take
away
both
the
Life
and
Youth
of
a
Face
,
which
is
the
grea'est
Beauty
.
Thirdly
and
lastly
,
the
Sluttishness
of
it
,
and
especially
in
the
Preparatives
,
as
Masks
of
Sear-Clothes
,
which
are
not
onely
horrid
to
look
upon
,
in
that
they
seem
as
Dead
Bodies
embowelled
or
embalmed
,
but
the
Stink
is
Offensive
.
Then
the
Pomatum
and
Pultis
,
which
are
very
uneasy
to
lye
in
,
wet
and
greasy
,
and
very
unsavoury
;
for
all
the
while
they
have
it
on
,
it
presents
to
their
Nose
a
Chandlers
Shop
,
or
a
greasy
Dripping-pan
,
so
as
all
the
time
they
fry
as
it
were
in
Grease
;
neither
will
their
Perfumes
mend
it
,
and
their
Oils
:
And
though
I
cannot
say
they
live
in
Purgatory
,
because
they
shun
all
hot
places
,
for
they
cannot
have
the
comfortable
heat
of
the
Fire
,
and
shun
the
Natural
heat
of
the
Sun
,
as
they
must
live
alwaies
,
as
if
they
were
at
the
North
Pole
,
for
fear
the
Heat
should
melt
away
their
Oil
,
and
Oily
Drops
can
be
no
grace
to
their
Face
,
Dry
Painting
shrivels
up
the
Skin
so
,
as
it
imprints
Age
in
their
Face
,
in
filling
it
full
of
Wrinkles
;
wherefore
Paintings
are
both
Dangerous
,
Ill-favoured
,
and
Sluttish
,
besides
the
troublesome
pains
.
But
for
other
Adornments
in
Women
,
they
are
to
be
commended
,
as
Curling
,
Powdring
,
Powncing
.
Cloathing
,
and
all
the
Varieties
of
Accoutrement
,
in
that
they
have
none
of
the
said
former
Qualities
,
but
give
a
gracefull
advantage
to
the
Person
.
Besides
,
Dressing
is
the
Poetry
of
Women
,
in
shewing
the
Fancyes
,
and
is
the
cause
of
imploying
the
greater
part
of
a
Commonwealth
;
for
in
four
parts
,
three
of
them
are
in
the
Arts
of
Adornments
;
for
it
is
not
onely
,
Tailers
,
Imbroyderers
,
Perfumers
,
Milleners
,
Feather-makers
,
Jewellers
,
Mercers
,
Silkmen
,
Semsters
,
Shoemakers
,
Tiremen
,
and
many
,
many
more
,
but
every
one
of
these
Trades
have
many
Trades
belong
to
them
;
as
for
example
,
How
many
Trades
belong
from
the
Silk-worm
to
the
Ladies
Gown
?
and
from
the
Golden
Mine
to
the
Lace
that
is
laid
upon
it
?
and
so
in
order
to
all
other
things
,
which
is
the
cause
of
keeping
a
Commonwealth
in
Union
,
in
busying
and
imploying
their
Minds
,
which
keeps
them
from
Factious
Thoughts
,
and
Designs
.
Besides
,
it
distributes
and
spreads
the
Maintenance
of
the
Kingdome
;
for
without
particular
Commerce
,
and
Trasick
,
a
Commonwealth
cannot
stand
,
and
subsist
:
for
though
many
a
Commonwealth
may
subsist
without
the
help
of
their
Neighbours
,
yet
it
cannot
live
without
their
own
Imployment
and
Dividement
among
themselves
:
for
as
some
share
in
Lands
,
so
others
in
Offices
,
and
the
rest
in
Trades
,
wherein
all
trasick
,
from
the
one
to
the
other
;
so
that
every
Man
lives
by
his
Neighbour
,
and
not
altogether
upon
himself
.
Of
Paleness
,
and
Blushing
.
WHen
a
sudden
Paleness
seizeth
the
Face
,
it
shews
a
Guiltiness
,
or
some
great
Fear
;
but
a
Blush
will
come
into
the
Face
many
times
,
when
there
is
no
occasion
to
raise
it
;
for
it
oftner
proceeds
from
the
Constitution
of
the
Body
,
than
from
a
Guiltiness
of
the
Mind
;
for
when
the
Blood
is
thin
,
and
the
Spirits
are
hot
,
they
are
apt
to
run
up
to
the
Face
without
the
Minds
consent
or
knowledge
;
but
when
Blushing
is
raised
by
the
Mind
,
it
is
commonly
from
a
Noble
Suspicion
,
that
is
the
Mind
,
which
would
not
have
an
evil
Construction
,
where
it
deserves
nought
but
a
good
Opinion
.
But
it
is
better
to
be
Bashfull
to
Particulars
,
and
Confident
to
the
World
,
than
Confident
to
Particulars
,
and
Bashfull
to
the
World
;
for
it
is
a
sign
they
are
afraid
to
hear
of
themselves
,
though
not
to
shew
their
Persons
,
which
seems
as
if
their
Actions
should
bring
a
Scandal
to
their
Reputation
;
yet
a
Bashfulness
doth
so
obstruct
the
sense
,
as
they
cannot
deliver
any
thing
perfect
to
their
Understandings
,
but
seem
like
Changelings
,
or
Fools
,
although
they
have
great
Wits
.
Of
Boldness
and
Bashfulness
THE
most
of
Mankind
are
either
too
bold
or
too
bashfull
;
either
so
bold
that
they
seem
rude
,
or
so
bashfull
that
they
seem
simple
:
As
for
Boldness
,
it
is
worse
in
respect
to
others
,
but
better
in
respect
to
themselves
;
And
Bashfullness
is
better
in
respect
to
others
,
but
worse
in
respect
to
themselves
;
for
Bashfullness
is
allwaies
humble
and
civil
to
others
,
but
fearfull
and
timorous
as
to
it self
;
insomuch
as
those
that
have
this
Vertue
Vice
(
as
I
may
call
it
)
have
neither
freedome
nor
liberty
to
express
themselves
after
their
natural
accustomed
manner
,
much
less
in
waies
of
advantage
;
for
they
neither
speak
Sense
,
nor
their
words
plain
,
but
speak
quite
from
the
purpose
,
stuttering
and
stamering
;
or
else
the
Tongue
is
so
tyed
,
that
they
become
like
those
that
are
dumb
;
neither
can
they
behave
themselves
well
,
and
are
so
far
from
a
gracefull
Garb
,
that
they
behave
themselves
like
Changlings
or
Innocents
,
puting
their
Faces
into
a
hundred
several
Countenances
,
and
their
Bodies
into
as
many
several
Postures
;
nay
Bashfullness
hath
such
a
forcible
power
over
the
Body
&
Mind
,
as
it
draws
&
distorts
the
Lims
and
Motions
of
the
one
,
as
the
Disease
of
Convulsions
doth
;
and
distempers
and
distracts
the
other
,
as
the
Disease
of
Madness
,
in
not
knowing
what
they
doe
;
it
unthrones
the
Understanding
,
and
blindfolds
Judgement
;
and
this
Bashfulness
proceeds
from
too
great
an
apprehension
of
Misdeameanours
;
but
this
Bashfullness
is
a
Tyrant
,
for
it
tortures
the
Mind
upon
the
Rack
of
Imagination
,
and
whips
the
Body
with
the
pains
of
Restraint
,
giving
no
freedom
to
the
Thoughts
,
Words
,
or
Actions
;
it
imprisons
Wit
,
and
inslaves
noble
Endeavours
;
it
obscures
Vertue
,
and
dims
Beauty
,
it
lames
Behaviour
,
it
takes
away
the
Majesty
of
State
,
and
the
State
of
Majesty
;
it
is
affronted
by
the
bold
rude
,
or
the
mdely
bold
;
it
loseth
respects
from
the
half-witted
men
,
and
only
gets
pitty
from
the
Wise
;
But
those
that
are
bashfull
are
not
only
Judicious
and
Ingenious
,
as
Witty
and
Wise
,
but
most
commonly
have
sweet
and
kind
Natures
,
noble
and
generous
Dispositions
,
valiant
and
couragious
Spirits
,
honest
and
temperate
Lives
;
but
the
pleasure
of
their
life
is
disturbed
with
their
imaginations
,
and
conception
of
the
Opinions
of
the
World
;
fearing
their
Censures
,
and
Of
Women
indifferently
handsom
.
WOmen
are
more
happy
in
their
Husbands
affection
when
they
are
indifferently
handsome
and
various
humour'd
,
than
when
they
are
more
exact
:
for
a
woman
that
is
extreme
fair
is
more
for
admiration
than
for
a
setled
affection
;
a
woman
that
is
constanly
patient
,
seems
senseless
or
simple
,
which
makes
him
dislike
her
;
and
a
woman
that
is
allwaies
cholerick
and
angry
,
seemes
a
Fury
;
and
she
that
is
allwaies
merry
,
disturbs
her
Husband
's
serious
Contemplation
of
solid
Thoughts
;
and
she
that
is
allwaies
sad
,
dulls
him
;
she
that
is
allwaies
complaining
,
is
never
pittied
;
and
those
that
are
sickly
,
their
Husbands
can
find
no
lively
contentment
;
for
what
melancholy
Company
are
the
dying
?
nor
to
be
too
devout
and
precise
;
for
men
in
this
World
,
had
rather
converse
ordinarily
with
Mortals
than
with
Angells
.
But
if
a
Woman
be
healthfull
of
Body
,
plump
of
Flesh
,
not
deformed
,
nor
exactly
handsom
;
gracefull
in
Carriage
,
without
affectation
;
of
a
ready
wit
,
and
contriving
Judgement
;
cleanly
,
without
curiosity
;
honest
,
without
pride
;
carefull
,
without
choler
;
thrifty
,
without
sluttishness
;
and
various
in
their
Dresses
,
and
other
Humours
:
Such
a
Wife
it
will
not
be
in
her
Husband's
power
to
dislike
;
and
he
will
not
only
like
her
,
but
extremely
love
her
,
even
to
Dotage
;
for
those
Qualities
do
violently
draw
his
Affections
.
Wisdom
and
Wit
are
to
be
preferred
before
Riches
and
Beauty
.
WIsdom
and
Wit
are
to
be
preferred
before
Riches
or
Beauty
;
for
Wisdom
knoweth
how
to
get
,
keep
,
and
use
Riches
;
neither
can
Beauty
paralell
Wisdom
;
for
Wisdom
makes
a
man
happy
all
his
life
,
in
governing
his
Passions
,
in
chusing
his
waies
in
order
to
his
affairs
,
for
his
best
advantage
,
not
only
for
himself
,
but
for
others
in
distress
,
by
his
Counsell
;
for
which
he
is
Honored
,
Esteemed
,
Loved
,
and
sought
after
,
to
redress
the
incumberd
,
to
relieve
the
distressed
,
to
unite
differences
;
She
helps
the
blind
,
in
giving
Eies
of
understanding
to
the
Ignorant
.
Wisdom
is
the
Arm
of
strength
to
defend
;
the
watchfull
Eye
to
descry
dangers
;
the
Fingers
to
point
and
direct
;
the
Tongue
to
perswade
and
admonish
;
It
is
the
Heart
of
Courage
,
the
nourishing
Liver
,
the
Stomach
or
Store-house
,
the
Bowells
and
Center
,
the
Head
and
Governor
of
a
Common-wealth
.
And
Wit
is
to
be
preferred
before
Beautie
;
for
there
is
as
much
difference
as
betwixt
Soul
and
Body
;
for
Wit
is
as
it
were
spiritual
,
where
Beautie
is
Corporal
,
and
Beautie
is
subject
to
the
variations
of
several
Opinions
;
for
Beautie
is
not
Beautie
in
all
Nations
,
but
Wit
is
Wit
in
all
Languages
;
Beautie
wearies
the
Eye
by
Repetitions
,
where
Wit
refresheth
the
Ear
with
variety
of
Discourse
;
Wit
is
the
God
of
Passion
,
creating
and
disposing
them
at
his
pleasure
.
Of
Riches
,
and
Beautie
.
RIches
si
to
be
preferred
before
Beautie
,
though
it
be
a
gift
of
Fortune
,
and
Beautie
a
gift
of
Nature
;
for
Beautie
incaptives
,
where
Riches
inslaves
all
;
for
were
there
a
Beautie
that
had
as
much
as
Nature
could
give
it
,
joyned
with
an
Angelical
Mind
,
yet
it
shall
never
triumph
so
long
,
nor
inthrall
so
many
,
nor
so
constantly
be
served
,
as
Riches
is
;
for
Riches
hath
no
unfaithfull
Lovers
,
although
she
may
have
ignorant
Servants
,
whom
she
turns
most
commonly
Weeping
out
of
dores
;
for
she
is
a
humersome
Mistris
,
and
changeth
often
,
but
seldom
makes
a
good
Choice
:
And
the
Reason
why
Riches
are
preferr'd
,
esteemed
,
honoured
,
and
unweariedly
followed
,
is
,
because
she
affords
more
variety
,
which
the
Nature
of
Man
delights
and
seeks
after
;
where
Beauty
is
still
one
and
the
same
;
but
though
Riches
are
fleeting
,
yet
many
times
the
Carefull
and
Prudent
have
possest
them
long
;
where
Beauty
no
sooner
shewes
her self
but
dyes
.
The
Beauty
of
Mean
Persons
.
BEauty
in
Mean
and
Poor
Persons
is
onely
subject
to
Temptation
,
not
to
Admiration
,
as
Beauty
in
Palaces
is
Famous
in
Historie
;
but
those
Beauties
as
come
from
an
Humble
Birth
,
and
Breeding
in
a
small
Cottage
,
are
buried
in
their
Poverty
;
which
shews
,
it
is
not
onely
the
Beauty
which
Nature
gives
,
but
the
Arts
that
adorn
it
,
which
allures
the
Mind
;
for
Good
Fortune
gives
Beauty
a
Lustre
,
and
makes
it
appear
Divine
,
so
doth
Rich
Apparel
,
Attendance
,
and
the
like
;
for
it
is
the
Trappings
,
and
the
Ceremony
,
which
takes
the
Eyes
of
the
Beholders
;
whereas
Ill
Fortune
,
and
Poverty
,
do
cast
a
Shadow
upon
Natural
Beauty
,
and
eclipse
it
from
the
Eyes
of
the
World
.
Thus
Beauty
is
admired
and
divulged
according
to
the
Wealth
and
Dignity
;
unless
some
strange
and
unusual
Accident
happens
to
the
Beautifull
to
noyse
it
abroad
;
otherwise
we
shall
not
hear
of
Poor
and
Mean
Persons
mentioned
in
many
Ages
,
but
those
which
the
Fancies
of
Poets
make
;
but
of
Beauties
that
were
Great
and
Rich
,
their
Chronologies
are
full
.
Of
Imaginary
Beauty
.
SOme
may
imagine
or
think
Beauty
was
framed
and
composed
in
the
Opinions
of
Men
,
rather
than
in
the
Lineaments
,
and
Symmetries
,
and
Motion
of
the
Body
,
or
the
Colour
of
the
Skin
;
for
that
which
appeareth
Beautifull
to
one
Nation
,
doth
not
so
to
another
;
as
witness
the
Indians
,
the
Ethiopians
,
who
think
the
blackest
Skin
,
stattest
Noses
,
and
thickest
Lips
,
the
most
Beautifull
,
which
seem
Deformed
and
Monstrous
to
the
Europeans
;
so
particular
Persons
,
as
in
several
Nations
;
for
to
one
Person
shall
appear
a
Beauty
,
to
enamour
the
Soul
with
Admiration
,
to
another
shall
appear
even
to
a
Dislike
;
which
shews
,
that
were
there
a
Body
never
so
exactly
proportion'd
,
or
their
Motions
never
so
gracefull
,
or
their
Colour
never
so
Orient
,
yet
it
will
not
please
all
.
I
will
not
say
there
is
no
such
thing
as
Beauty
,
but
no
such
Beauty
as
appears
so
to
all
Eyes
,
because
there
is
not
Variety
enough
in
one
Beauty
to
please
the
various
Fancies
of
Mankind
;
for
some
fancy
Black
,
some
Brown
,
some
Fair
,
some
a
Sad
Countenance
,
some
a
Merry
,
some
more
Bashfull
,
some
more
Bold
;
For
Stature
,
some
Tall
,
some
Low
,
some
Fat
,
some
Lean
,
some
Dislike
some
Motions
,
some
others
;
some
grey
Eyes
,
some
black
Eyes
,
some
blew
Eyes
;
and
to
make
mixture
of
all
these
,
it
is
impossible
;
and
though
there
may
be
as
great
and
as
good
a
Harmonie
in
Beauty
as
in
Musick
,
yet
all
Tunes
please
not
all
Ears
,
no
more
do
all
Beauties
please
all
Eyes
.
Of
Natural
Beauty
.
BEauty
is
a
certain
Splendor
,
which
flows
in
a
Line
,
or
Air
of
Lights
,
from
the
Spirits
,
and
gives
a
shining
Glory
upon
the
Face
;
which
Light
,
with
Ill
Complexions
,
or
not
Lovely
Features
,
is
darkned
,
as
the
Sun
with
Clouds
,
wherein
some
Faces
have
thicker
Clouds
than
others
,
that
make
a
Beauty
appear
more
Splendorous
at
some
times
than
others
.
But
in
Age
Beauty
seldom
or
never
appears
,
being
in
the
Winter
season
of
Life
;
but
in
Youth
the
Air
is
alwaies
Serene
,
and
Clear
.
Some
see
this
Splendor
or
Beauty
in
a
Face
,
which
others
do
not
,
as
having
a
more
discerning
Spirit
,
which
makes
some
wonder
at
such
as
do
fall
in
Love
with
those
that
they
shall
think
Ill-favoured
;
besides
,
there
is
a
Sympathy
of
Spirits
,
to
perceive
that
in
one
,
and
other
,
as
Lookers
on
cannot
find
out
.
Of
Pride
.
IF
Pride
seems
Handsome
,
and
may
be
allowed
in
any
,
it
is
in
Women
,
because
it
gives
a
Distance
to
Idle
Pretenders
,
and
Corrupters
of
Chastity
.
Neither
is
it
so
bad
in
Women
to
be
proud
of
their
Chastity
,
and
Honest
Affection
,
as
Alexander
in
his
Victories
,
or
Helen
in
her
Beauty
,
or
Rome
of
her
Spoyls
,
and
Royal
Slaves
:
for
Honesty
is
their
greatest
Beauty
,
and
they
may
glory
in
it
as
their
greatest
Honour
,
and
triumph
in
it
as
their
greatest
Victory
;
and
though
that
Women
are
naturally
Fearfull
,
yet
rather
than
they
would
infringe
the
least
part
of
a
Chastity
,
either
in
Words
to
Inchant
,
or
Looks
to
Allure
,
or
Actions
to
Invite
,
they
would
enforce
Life
,
and
Triumph
in
Death
,
rather
than
their
Virtue
should
be
overcome
,
either
in
the
Stratagems
of
Follyes
,
or
Treacherous
Bribes
,
or
by
force
of
wicked
Appetites
.
But
a
Woman
should
be
so
well
instructed
in
the
Principles
of
Chastity
,
as
no
false
Doctrine
could
perswade
her
from
it
,
neither
Praises
,
nor
Professions
,
nor
Oaths
,
nor
Vows
,
nor
Wealth
,
Dignity
,
nor
Example
,
having
alwaies
Temperance
,
and
Sobriety
in
Friendship
.
To
the
same
.
BUT
some
are
bred
with
such
Nicety
,
and
in
such
Innocency
,
as
if
they
meant
to
marry
some
Deity
:
But
Modesty
should
dwell
in
Womens
Thoughts
,
Wit
marshal
their
Words
,
Prudence
rule
their
Actions
;
they
should
have
a
Gracefull
Behaviour
,
a
Modest
Countenance
,
a
Witty
Discourse
,
a
Civil
Society
,
a
Curteous
Demeanour
.
Men
should
be
Valiant
in
War
,
Temperate
in
Peace
,
Just
to
others
,
Prudent
to
themselves
:
but
Natures
Extraordinary
Works
are
not
Commonly
distributed
.
THE
EPISTLE
.
THE
Reason
why
I
print
most
of
what
I
write
,
is
,
because
I
observe
,
that
not
only
the
weak
Writings
of
men
get
Applause
in
the
World
,
but
the
infinite
weak
Translators
of
others
Works
;
thus
there
are
many
simple
Books
take
the
World
by
the
Ears
;
but
I
perceive
it
is
not
the
wit
,
or
worth
of
what
is
written
,
that
begets
a
delight
to
the
Readers
,
and
a
Fame
to
the
Writers
;
but
it
must
fit
the
Genius
of
the
Age
:
And
truly
,
if
we
will
but
note
it
,
there
is
as
much
difference
in
the
wit
or
understanding
of
some
Ages
,
I
mean
for
the
generality
of
men
,
as
between
some
Writers
and
others
;
For
some
Ages
are
like
old
Nestor
,
wise
;
others
like
Ulysses
,
eloquent
;
some
like
Achilles
,
valiant
;
others
like
Paris
,
amorous
,
and
effeminate
;
some
like
Hercules
,
striving
to
suppress
Vice
;
others
like
wicked
Nero
,
that
alwaies
strive
to
tyrannize
over
Vertue
,
making
War
and
Faction
;
some
like
Orpheus
Harp
that
charmes
the
spirits
with
Peace
;
And
as
the
Starrs
have
an
Influence
over
every
particular
,
so
they
take
their
turns
to
govern
,
and
are
predominant
over
every
Age
;
But
I
find
I
live
in
a
Carping
age
;
for
some
sind
fault
with
my
former
Writings
because
they
are
not
Grammar
,
nor
good
Orthography
;
and
that
all
the
last
words
are
not
matched
with
Rime
;
and
that
the
Feet
are
not
in
just
Numbers
:
As
for
the
Orthography
,
the
Printer
should
have
rectisied
that
;
for
I
think
it
is
against
Nature
for
a
Woman
to
spell
right
,
for
my
part
I
confess
I
cannot
;
and
as
for
the
Rimes
and
Numbers
,
although
it
is
like
I
have
erred
in
many
,
yet
not
so
much
as
by
the
negligence
of
those
that
were
to
oversee
it
;
for
by
the
false
printing
,
they
have
not
only
done
my
Book
wrong
in
that
,
but
in
many
places
the
very
Sense
is
altered
;
as
for
surfets
,
sercutts
;
wanting
,
wanton
;
like
slaming
sire
to
burn
,
they
have
printed
a
sire
Gunn
,
and
many
other
words
they
have
left
out
besides
,
and
there
is
above
a
hundred
of
those
faults
;
so
that
my
Book
is
lamed
by
an
ill
Midwife
and
a
Nurse
,
the
Printer
and
Overseer
;
but
as
for
the
Grammar
part
,
I
confess
I
am
no
Scholar
,
and
therefore
understand
it
not
,
but
that
little
I
have
heard
of
it
,
is
enough
for
me
to
renounce
it
;
for
if
I
have
any
wit
,
it
is
so
little
that
it
would
be
lost
in
scholastical
Rules
;
besides
,
it
were
worse
to
be
a
pedantick
woman
,
than
a
pedantick
man
;
yet
so
ill
it
is
in
man
,
that
it
doth
as
is
were
degrade
him
from
being
Magnanimous
and
Heroick
;
for
one
shall
seldome
sind
a
generous
and
valiant
Heart
,
and
a
pedantical
Brain
,
created
or
bred
in
one
Body
;
but
those
that
are
nobly
bred
have
no
Rules
but
Honour
,
and
Honesty
,
and
learn
in
the
School
of
Wisdom
to
understand
Sense
,
and
to
express
themselves
sensibly
and
freely
,
with
a
gracefull
negligence
,
not
to
be
hide-bound
with
nice
and
strict
words
,
and
set
Phrases
,
as
if
the
Wit
were
created
in
the
Inkhorn
,
and
not
in
the
Brain
;
besides
say
some
,
should
onebring
up
a
new
way
of
speaking
,
then
were
the
former
Grammar
of
no
effect
;
besides
,
I
do
perceive
no
strong
reason
to
contradict
,
but
that
every
one
may
be
his
own
Grammarian
,
if
by
his
natural
Gramar
he
can
make
his
Hearers
understand
his
sense
;
for
though
there
must
be
Rules
in
a
language
to
make
it
sociable
,
yet
those
Rules
may
be
strictor
than
need
to
be
,
and
to
be
too
strict
,
makes
them
to
be
too
unpleasant
and
uneasy
But
Language
should
be
like
Garments
,
for
though
every
particular
Garment
hath
a
general
Cut
,
yet
their
Trimmings
may
be
different
,
and
not
go
out
of
the
fashion
;
so
Wit
may
place
Words
to
its
own
becoming
,
delight
,
and
advantage
,
and
not
alter
Langage
nor
obstruct
the
Sense
;
for
the
more
liberty
we
have
of
Words
,
the
clearer
is
Sense
delivered
.
As
for
Wit
,
it
is
wilde
and
fantastical
,
and
therefore
must
have
no
set
Rules
;
for
Rules
Curb
,
and
Shackle
it
,
and
in
that
Bondage
it
dies
.