Examen de ingenios, or, The tryal of wits discovering the great difference of wits among men, and what sort of learning suits best with each genius / published originally in Spanish by Doctor Juan Huartes ; and made English from the most correct edition by Mr. Bellamy.

CHAP. XV. To what Difference of Wit the Art-Mili∣tary belongs, and by what Marks the Man may be known, who has it.

WHAT is the cause, says * 1.1 Aristotle, since Fortitude is not Esteemed the chief of all Virtues, but Justice and Prudence greater than it; yet the Commonwealth, and all Men in a manner, with one Consent, more Esteem a Valiant Man, and have more Honour for him in their Hearts, than for the Just and Prudent, although raised to great Place and Dignity? To this Problem he An∣swers, saying, That there is no King in the World, but is engaged in War, either Of∣fensive or Defensive; and as it is to the Va∣liant, that they owe Glory, Empire, Re∣venge upon their Enemies, and the Preserva∣tion of their Dominions; they give more Honour, not to the Chief Virtue, which is Justice, but to that which is most Useful and Advantagious; for if the Valiant were not treated thus, at what a loss would Kings be to find Captains and Soldiers so frankly to venture their Lives in Defence of their Crowns and Countries?

Of the Asiatics it is reported, that there was a part of them who armed themselves

very Couragiously, and being ask'd, Why they had neither King nor Laws? They an∣swered, That Laws made them Cowards; and since a Necessity appeared for them to expose themselves to all the Hazards of War, to drive others out of their State, they chose rather to fight for themselves, and reap the Fruit of their own Victories; but this was an Answer of Barbarians rather than of rea∣sonable People, who know full well, that without a King, without a Commonwealth, and without Laws, it is not possible to pre∣serve Men in Peace.

What Aristotle said was close to the Point, though there be yet a better Answer; which is this, that when Rome Honoured her Cap∣tain, with those Triumphs and Solemnities, she did not only recompence the Bravery of the Conqueror, but also his Justice (by means of which, he kept his Army in Peace and Concord) his Conduct which he had made use of in his Exploits, and their Tem∣perance observed in abstaining from Wine, Women, and Gluttony, which are apt to disorder the Judgment, and produce fatal Mistakes in Councils. Yea Prudence is more to be desired in a General, and ought rather to be rewarded than Courage, or Bravery; for as Vegetius said, There are few over-Cou∣ragious Captains, that luckily accomplish great Actions; and the Reason is, that Pru∣dence is more necessary in War than Bold∣ness

in Encountring. But what this Pru∣dence is, which is necessary, Vegetius▪ could never find out, nor specify the Difference of Wit he ought to have, who Commanded in Chief; and no marvel, because the manner of Philosophizing on which this Knowledge depends, was not then found out. True it is, that Enquiry falls not within our first Intention, which was to make choice of Wits fit for Letters; but War is a thing so peril∣lous, and depending on such deep Councils, and it is of such importance for a King to know whom to trust his Power and Estate with, that we shall do no meaner service to the Commonwealth in Teaching this diffe∣rence of Wit, and its Marks, than in the o∣ther Differences of Wit we have described. You are to know then, that Malitia, and Militia, as they have one Name, so likewise one Definition; for by the change only of one Letter, each reciprocally passes into the other. What are the Properties and Nature of Malice, * 1.2 Cicero recounts, when he says, That Malice is nothing else but a sly and wary Proceeding in Mischief, and so it is in War, no other thing is, acted, but how to offend the Enemy, and to defend our selves from his Stratagems; so that the best Pro∣perty of a General is to be Malicious to his Enemy, and not to interpret any of his Acti∣ons in good part, but all in the worst Sense that can be taken, and ever to stand upon

his Guard. * 1.3 Believe not thy Enemy, with his Lips he sweetneth, and his Heart betrayeth thee, to make thee fall into the Pit; he weepeth with his Eyes, and if he light upon a fit occasion, he will not be satisfied with thy Blood.

A fair instance of this we have in † 1.4 Holy Writ; for when the Israelites were Besieged in Bethulia, and Fatigued with Hunger and Thirst, that famous Lady Judith issued out in a design to kill Holofernes, and in her pro∣ceeding to the Assyrian Army, she was stopt by the Centinels and Guards, who asking her whether, she was bound? She answered with ambiguous Wit; I am a Daughter of the Jews, whom you have Besieged, and I fled, because I know full well that they will fall into your Hands, and that you would treat them ill, because they will not submit themselves to Mercy. Therefore I resolved to wait upon Holofernes, and to discover to him the Secrets of this obstinate People, and to shew him which way he may enter the City, without the loss of a Man. Judith being brought into Holofernes's Presence, threw her self at his Feet, and with closed Hands began to Worship him, and to speak to him the fairest Words that were ever spoke to Man in the World: Insomuch that Holofernes, and his whole Council, made no scruple to believe all that she said to be true. But she not unmindful of the Design she had formed in her Heart, staid only till a

convenient Occasion offered, and cut off his Head.

A Friend has quite contrary Qualities, and therefore, ought always to be credited. Ac∣cordingly Holofernes might better have be∣lieved Achior, seeing he was his Friend, who from a Zeal that he should not dishonoura∣bly leave the Siege, said to him, Sir, first in∣form your self, whether this People have Sinned against God; for if it be so, he will deliver them into your Hands, without any Efforts of yours to Conquer them; but if they be in his Favour, be assured that he will defend them, and we shall not be able to vanquish them. Holofernes was not a lit∣tle displeased with this Advice, being a Pre∣sumptuous Man as he was, given to Women and Wine, three things which disturb the Judgment, and are directly opposite to the Councils that ought to be taken in the Art-Military. Therefore * 1.5 Plato with Reason approved of that Law the Carthagenians had, which forbids the General to drink Wine du∣ring the Campaign, because this Liquor, to use the Words of † 1.6 Aristotle, makes Men of a Turbulent Wit, and raises their Courage too high, as was evident in Holofernes, from those angry Words which he Vented against Achior, The Wit that is necessary as well to project Ambushes and Stratagems, as also to evade them, Cicero has pointed to us, in deriving the Etymology of this word, Ver∣sutia,

which comes, as he says, from the Verb Versor, forasmuch as those who are Winding, Wily, Double, and Cavillers, in a moment play their Tricks, and change their Measures with ease. The same * 1.7 Ci∣cero gives us an Instance, when he said, That Chrysippus was without doubt a Winding and and Crafty Fellow: Versutus & Calidus, so I call those whose Wit readily veers, and shifts upon Occasion.

This Property readily to nick the Occa∣sion, is a certain Industry and Sagacity, (as we have already noted) which belongs to the Imagination; for the Powers which con∣sist in Heat, perform their Works with speed, by reason of which Men of great Un∣derstanding avail nothing in War; because this Faculty is but slow in its proceedings, being a Friend of Uprightness, Plainness, Simplicity, and Mercy: All which occasion great Inconveniences in War. Men of these Qualities are not only unacquainted with the Tricks and Stratagems of War, but also easily Cheated, because they trust every Body. These Men are good to treat with Friends, with whom there is no need of the Wisdom of the Imagination, but only of the Integrity and Simpleness of the Under∣standing, which endures no Tricks, nor to do Wrong to any; but they are of no Use to contest with Enemies, who are over-reaching with their Wiles, and therefore

there is always occasion for the same Wit, to be on our Guard against them. And for this Reason Jesus Christ our Redeemer gave in Charge to his Disciples, * 1.8 Behold, I send you forth as Sheep in the midst of Wolves, be ye therefore Wise as Serpents, and Innocent as Doves. Wariness must be practised with an Enemy, Frankness and Simplicity only with a Friend.

If then the General is not in the least to trust his Enemy, but ever to suspect that he may over-reach him, he must necessarily have a Difference of Imagination, that fore∣casts, is wary, and can skill how to discover the Designs which are covered under fair Pretences. For the same Power that finds them out, can only apply also a Remedy. It seems that this also is another Difference of Imagination, that devises Instruments and Machines, by means of which, Fortresses are gained, though impregnable; Camps are pitched, and each Squadron Marshalled in due place; the fit Opportunities are known of Attacks and Retreats; as also the several steps in Treaties and Capitulations, with an Enemy; for all which the Understanding is no less impertinent than the Ears are to see withal. Therefore I doubt not in the least but that the Art-Military belongs to the Ima∣gination, since all that a good Captain ought to do, carries with it Consonance, Figure, and Correspondence.

The Difficulty is to know what difference of Imagination in particular is required in War. Which I cannot resolve with Cer∣tainty, because it is a very nice Enquiry. Yet I conjecture that the Art-Military re∣quires a degree more of Heat than the Pra∣ctice of Physic, and that the Choler be some∣what allayed, but not utterly quenched. Which is plainly seen in this, that the subtil∣est and most intriguing Captains are not the most Couragious, nor desirous of coming to Blows, or giving Battel, but rather by Am∣bushes and secret Stratagems gain their ends, without hazarding a broken Pate; a Pro∣perty that Vegetius was more pleased with than any other. For good Generals, said he, are not those that fight in a plain Field, with equal Danger, but rather such as make use of secret Surprizes, and without loss of Men, ever cut off the Enemies Force, or at least hold them in Awe. The advantage of this manner of Wit, the Roman Senate knew; for though they had many Famous Captains, which won abundance of Battels, yet at their Re∣turning to Rome, to receive the Triumph and Glory, due to their Enterprizes, the Wailings of the Fathers made for their Dead Children, the Children for their Dead Pa∣rents, the Wives for their Husbands, and the Brothers for their Brethren, were so great, that they could not taste the Solemn

Games and Pastimes, through the pitiful Cries for those that were killed upon the Spot. Insomuch, that the Senate resolved no more to chuse so Valiant Captains, that took such Pleasure in Fighting, but rather Men a little Timorous, but very designing; such as was Quintus Fabius, of whom it is Writ, that it was a Miracle to see him offer a pitch'd Battel in open Field, especially when he was far from Rome, whence he could not readily draw Succours, if he were Worsted. All he did, was to dally with the Enemy, and make use of Stratagems and Tricks of War, by which means he per∣formed great things, and gained many Vi∣ctories, without the loss of one Soldier: Ac∣cordingly he was received at Rome with U∣niversal Applause, because if he led Abroad a Hundred thousand Soldiers, he returned Home with as many, except those that were lost by Sickness. The Public Acclamations the People gave him was what * 1.9 Ennius has reported.

Vnus homo nobis cunctando restituit rem.

One Man alone for us has done the Feat, Who without Fighting has preserv'd the State.

As if he had said, A Man that beats the Enemy without Blows, or Effusion of

Blood, and returns Home without Loss of Men.

Some Captains since have endeavoured to imitate him: But because they wanted his Wit, and his Designs, they have often slip∣ped fair Opportunities of Fighting, whence have proceeded, more Inconveniences, and greater Losses, than if they had given Battel out of hand.

We may also draw into Example that Fa∣mous Carthaginian Captain, of whom Plu∣tarch Writes thus. Hanibal upon gaining that Signal Victory, commanded many Ita∣lian Prisoners to be set at Liberty, without Ransom, that the Fame of his Mercy and Clemency might spread it self among the People, though in his own Disposition he was far enough from these Virtues. For he was Naturally Fierce and Barbarous, and so trained from his tender Years, that he had learned no Laws, or Civil Conduct what∣ever, but only Wars, Slaughters, and Tre∣panings of his Enemies: So that he became a very Cruel Captain, most Malicious, in circumventing Men, and always plotting how to Ensnare the Enemy: And where he could not Overcome by open Force, he had recourse to Stratagems, as he plainly shew'd in the Battel above-mentioned, and in that which he gave before to Sempronius near the River of Trebia.

The Marks by which he may be known, that hath this Difference of Wit, are very uncommon, and well worthy Considera∣tion. * 1.10 Plato said, That he who would be skilled in this kind of Talent here treated of, can neither be Valiant, nor good Natured, because Prudence (as † 1.11 Aristotle has told us) consists in Coldness, but Courage and Va∣lour in Heat. Now as these two Qualities are inconsistent, and contrary to each other, in like manner it is impossible that the same Man should be very Valiant and Prudent at once. Therefore it is necessary that his Choler should burn to such a degree, as to become black Choler, that he may be Pru∣dent;* 1.12 but where this kind of Me∣lancholy reigns, by reason of its Coldness are ingendered also Fear and Cowardice. In such sort that Skill and Cunning require some Heat, because they are Works of the Imagination, but not in so high a degree as Courage, and ac∣cordingly are different in the Intention of De∣gree. But there falls out a thing very ob∣servable, that of the Four Moral Virtues, (Prudence, Justice, Fortitude, and Tempe∣rance) the two First require Wit and a good Temperament, to be put in Practice; for if a Judge has not Understanding sufficient enough to find out the Point of Justice, it

will be of little use to him, to have a Will disposed to render to each his due; with all his good Meaning he may stray, and wrong the true Proprietor.

The same is to be understood of Prudence; for if only the Will sufficed, to keep all things in good Order, Men would never miscarry in their Actions, good or bad; there is no Thief, who aims not to Rob in such a manner as not to be Discovered; and there is no Captain, that does not desire so much Prudence as to Conquer his Enemy: But the Thief that is not his Crafts-master in Robbing, is soon Discovered; and the Cap∣tain that wants Imagination, is presently worsted.

Fortitude and Temperance are Virtues which a Man carries in his own Hands, though he wants a Natural Disposition to them; for if he makes but small account of his Life, and show Courage, he may well do it; but if he be Stout by Natural Disposition, Aristotle and Plato say very well, it is impos∣sible for him to be Wise, though he would. After this manner then there is no Repug∣nance, but that Prudence may be joined with Courage and Fortitude; for a Wise and Prudent Man has the Understanding to ha∣zard his Honour for his Soul, his Life for his Honour, and his Fortune for his Life; as it daily happens. From whence it comes, that

Gentlemen being more Honourable, show themselves so Valiant, and that there are none fatigue, or suffer more, in War than they; though they have been bred in the midst of Pleasures; and all for fear of being e∣steemed Cowards. Whence came that Say∣ing, God keep me from a Gentleman by day, and from a Thief by night; for one to be seen, and the other not to be known, fight with double Courage.

On this very reason the Institution of the Knights of Malta was Founded; for know∣ing how much it imports a Noble Man, to be a Man of Courage, it is provided by a Constitution, that all of their Order should be Noble by Fathers and Mothers side, ima∣gining that each of them in Combate, must show himself worth two Plebeians. But if a Gentleman had it in charge to Encamp an Army, and were to give Orders to Surprize the Enemy, if he had not a Wit proper for it, he would commit and utter a thousand Blunders; because Prudence is not in the hand of Man. But if he had Orders to Guard a Pass, he might well be depended upon, even though he were naturally a great Cow∣ard. The Sentence of Plato is to be under∣stood, when a Prudent Man follows his Na∣tural Inclination, and corrects not the same by Reason. And so is it true, that the very Wise, cannot be Couragious by a Natural

Disposition; for adust Choler, which makes him Prudent, the same, says * 1.13 Hippocrates, makes him Timerous and a Coward.

The Second Property the Man ought to have that hath this Difference of Wit, where∣of we treat, is to be mild, and good Con∣ditioned; because he foresees a Thousand Things in his Imagination, and allowing that the least Slip and Miscarriage may prove the loss of an Army, he ever has an Eye to the main Chance. But those that know little, call Carefulness, a Toil; Chastisement, Cru∣elty; Mercy, Softness; Suffering and Dis∣sembling, of lewd Parts, Good-Nature: Which proceeds only from the Dulness of Men, who distinguish not the Worth of Things, nor which way they are to be ma∣naged; but the Prudent and Wise are out of all Patience, nor can they bear to see things ill managed, though they have no Interest in them; therefore they live but a little while, and with much uneasiness of Mind. And therefore Solomon says, † 1.14 I gave my heart to know Wisdom, and to know Madness and Fol∣ly, and perceived that this also is but Vexation of Spirit; for in much Wisdom is much Grief; and he that increaseth Knowledge, increaseth Sorrow. As if he had said, I have been a Fool, and I have been Wise, and I have ex∣perienced Trouble in every thing: For he that fills his Understanding with abundance

of Knowledge, reaps no other Advantage, but to be more Pensive and Morose. By which it seems that Solomon would have us understand, that he lived more Contentedly in Ignorance, than after he had received Wisdom. And so in truth it is, the Igno∣rant live most careless, they are in pain for nothing, and they think no Body in the World has more Wit than themselves: The Vulgar call such Angels of Heaven, observing that they resent nothing to put them out of Humour, nor find fault with any thing ill done, but let all pass. But did they well consider the Wisdom and Qualities of an Angel, they would find it was a word of ill Sound, and a Case for the Inquisition-House; for from the instant of our receiving the use of Reason, to the hour of our Death, they do nothing else but check us for the evil we do, and are our Monitors for what we ought to do. And if, as they speak to us in their spiritual Language,* 1.15 moving our Imagina∣tions, they should deliver their Admonitions in material Words, we might hold them im∣pertinent and pressing. And he that be∣lieves not this, let him mark that the Angel of whom * 1.16 St. Matthew speaks, seem'd no less to Herod and his Brother Philip's Wife, see∣ing that to be rid of his finding Faults, they fairly cut off his Head.

It would have been much more to the Purpose to have stiled these Men,* 1.17 whom the Vulgar fondly call Angels of Heaven, The Asses of the Earth; for amongst Brute Beasts, says * 1.18 Galen, there is none more blunt or of less Wit than the Ass, though in Memory he surpasses all the rest; he refuses no Bur∣den, he goes as he is guided, without turn∣ing this way or that; he neither Winces nor Bites; he never runs away, nor is Skittish, and full of Tricks. If he be laboured with a Cudgel, he turns not again; he seems to be made wholly for the Will and Service of his Master. The same Pro∣perty have these Men the Vulgar call Angels of Heaven, and their Tameness proceeds but from their being half Witted, and of a short Imagination, and the Irascible Faculties being remiss, which is a great defect in Man, and shews he is ill Constituted.

There never was Angel or Man in the World of a better Nature than Christ our Redeemer, who one day entring the Tem∣ple, whipt out the Sellers of Merchandizes; and the Reason of it was, that the Irascible Faculty is as the Rod or Sword of Reason, and the Man who blames not what is ill done, either shows himself a Fool, or is de∣fective in the Irascible Faculty. So that it is a Wonder to see a Wise Man that is Gen∣tle, and of this Humour, which ill Men

would have him. And so those who Writ the History of Julius Caesar, admire how the Soldiers could bear a Man so rough and se∣vere, which proceeded from his having a Wit fit for War.

The Third Property of those who have this Difference of Wit, is, that they are re∣gardless of their Dress; they are almost all homely, slovenly, their Stockings loose about their Heels, setting full of Wrinkles, their Cap slouching on one side, fond of old Cloaths, never caring for change of Suits.

Of this Humour, (says Florus) was the famous Captain Viriatus, a Portugueze, of whom (enlarging on his great Humility) he speaks, and affirms, that he so much de∣spis'd tricking up himself, as the poorest Common Soldier in all his Army went not so meanly clad as he. Though, in truth, this was no Virtue, nor did he do it with de∣sign, it being a Natural defect of those who have this difference of Imagination, where∣of we treat. The Negligence of Julius Caesar much deceived Cicero, for being asked (after the Battel) the reason that moved him to take Pompey's Part, Macrobius tells us, that his Answer was, His Girding deceived me; as if he had said, I was deceived in ob∣serving Julius Caesar in such an Undress, never having his Girdle tight, (whom the Soldiers in way of a By-word, call'd Dangle-Coat:)

Though this should rather have induced him to have believed, that he had the Wit fit for a Council of War; as Sylla could remark, so Suetonius has told us, who seeing this great Captain, when a Boy, and so carelesly Rig∣ged, bid the Romans, Beware of the Ʋngirt Boy.

The Historians are much employed in re∣counting Hanibal's Regardlesness of his Cloaths, and his Sandals, and how little he cared to go trim and neat.

Hippocrates, desirous to shew the Marks by which the Wit and Ability of a Physician might appear, amongst many others he found to that purpose, has set down as the Prin∣cipal, the Dress and Equipage of his Person. He that is cleanly about his Hands, often pares his Nails, has abundance of Rings on his Fingers, wears perfumed Gloves, his Stockings very tite, his Collar stiff, and without a Wrinkle; his Cloak new brush'd, and without a Hair upon it; he, I say, that is very nice in every thing, one may very well say, is a Man of small Understanding. You may know, said he, Men by their Cloaths for the oftner you see them Curious in their be∣ing Modish, and Smug, the more you are to de∣cline them, and hate to meet them; for these Persons are good for nothing. Horace was surprized to see Men of Wit, and such as were always engaged in some deep Medita∣tion,

with long Nails, the Knuckles and Joints of their Fingers full of Dirt, and nasty; a dangling Cloak; a Collar always unbutton∣ed, a foul Shirt, and untied Slip-Shooes, Stockings down at Heels, and all in wrinkles; Upon which he said, The greatest part of these Men never think of paring their Nails, nor shaving their Beards, nor washing and combing themselves.

But the Reason of it is, that the great Un∣derstanding, and the great Imagination ridi∣cule all things in the World, as finding no∣thing there, that Merits their Animadver∣sion, or that is solid. Nought but Sublime and Divine Speculations take with them, upon these they bend all their Thoughts, and their whole Study, despising the rest. Cicero says, That before we grow Intimate with any, or engage in Friendship with them, we ought to eat a Bushel of Salt together, be∣cause Mens Manners and Humous are so re∣served, that no one Body in a little time can discover them; Experience only, and the Conversation of many days can give us a certain knowledge of them: But if he had taken notice of the Marks the Sacred Wri∣tings have left us, in less time than there ought be in eating a small handful of Salt, he might have penetrated into all their Crafts and Ways of working, without the attendance of so many days. Three things

(said the Wise-man) discover the Man let him be never so reserved and close; the first is, his Laughter; the second, his Dress; and the third, his Gate. As to Laughter, we have already said elsewhere, that when they Laugh disorderly, and upon all occasions, clapping and stricking the Hands, with other Grimaces, that shew them to be great Gig∣glers, it is a sign they want Imagination and Understanding. As to the Nicety of Cloaths, and to be always a brushing off the Hairs, hunting as it were after every Hair upon the Coat, we but now sufficiently spoke to. Only I would inform the Reader, that my design here is not to condemn Neatness and Spruceness in Cloaths, nor to approve Slo∣venliness and Ungenteelness, because the one and the other are Vitious, and there is need in both of a Medium. Which occasioned Ci∣cero to speak after this manner: There ought to be observed such a Neatness that is neither Odious nor too Affected, but that shows only, that we avoid rustic and rude Carelesness; the same should be observed in Cloaths, in which, Indifference is laudable. As to what con∣cerns the Gate, Cicero has observed two Ex∣treams, both which he has condemned as Vitious; the first is, to go too fast; and the second, too slowly: Accordingly he says, We are to take care, that our Gate be not too slow, that it looks as if we went always in State and Procession, with all the Pomp and Show of Pa∣geants;

and when we are in haste to go, we should not run Post, to put our selves out of Breath, to alter our Colour, make wry Mouths, grin with the Teeth, and other Grimaces, which too much betray to those that observe us, that we have empty Skulls, and are very Silly. After all, these are not the kinds of Gates that discover what Wit a Man has, but some other far dif∣ferent, which consist in certain Gestures and Motions, that are not to be noted with a Pen, nor exprest with a Tongue; wherefore the same Cicero says, that they are easy to comprehend when seen, but very difficult to tell, or write down.

To be in pain for the least Mote on the Cape, and to be solicitous about drawing up the Stockings very strait, and that the Cloak set dexterously upon the Shoulders, without the least Rumple; all this is a part of a base Difference of the Imagination, that is con∣trary to the Understanding, and to that other Difference of Imagination required in War.

The Fourth Mark and Property, is, to have a bald Pate; and the Reason of it is plain, inasmuch as this Difference of Imagi∣nation, as also all the rest, have place in the fore-part of the Head; and excessive Heat burns the Skin of the Head, and closes the Pores through which the Hair is to pass; be∣sides, that the Matter whereof the Hair is made, is, (as the Physicians say) the Excre∣crements which the Brain sends forth in time

of its Nourishment; and by the great Fire there, all these Excrements are wasted and consume, and so the Matter fails whereof they are produced.

Which Philosophy had Julius Caesar un∣derstood, he would not have been ashamed of his bald Head, since to cover this Defect, he turned over his Forehead the hinder part of his Hair. And Suetonius tells us, That nothing was more pleasing to him than what the Senate enacted, that he might always wear a Laurel on his Head, on no other ground than to cover his Baldness. Another sort of Baldness proceeds from a Brain hard, earthy, and of gross Parts; but this is a sign of a Man defective in Understanding, Imagi∣nation, and Memory.

The Fifth Mark by which they are known who have this Difference of Imagination, is, that they are Men sparing in Words, but full of Sentences; and the reason of it is, that their Brain being hard and dry, they must of necessity fail in Memory, to which belongs choice of Words. To find many things to say, arises from a resemblance be∣tween the Memory and Imagination, in the first degree of Heat. Those in whom these two Powers meet, are ordinarily very great Lyars, and never want Words and Stories, if we listen all our life time to them.

The Sixth Property observed in those who have this Difference of Imagination, is,

to be shame-faced, and to take offence at ob∣scene and filthy Talk. And so * 1.19 Cicero says, That Men who are very Rational, imitate the Modesty of Nature, who has hid the un∣seemly and indecent Parts, which she made to provide for the Necessities of Mankind, and not for Beauty, upon which Parts she would not have us cast our Eyes, or lend an Ear to their Names. This Effect we might well attribute to the Imagination, and say, that it is offended by the ill Figure of these Parts: But in the last Chapter we assigned the Cause of this Effect, and reduced it to the Understanding, and judged them defe∣ctive in this Power, who are not offended with Immodesty. And because with the Difference of Imagination required for the Art-Military, the Understanding is associated; therefore the great Captains are very mo∣dest. And so in the History of Julius Caesar, we meet with an Act of the greatest Mo∣desty that was ever practised by any Man in the World; that is, while he was to be Stab'd with Ponyards in the Senate (seeing that there was no possibility of escaping Death) he fell down on the Floor, wrap∣ping himself up in his Imperial Robes, that after his Death he appeared stretched out very decently, with his Legs and other Parts covered, which might be offensive to the Sight.

The seventh Property, and the most impor∣tant of all, is, that the General be Fortunate and Lucky, by which Sign we shall know certainly, that he has the Wit and Ability requisite to the Art Military; for in truth and reality, there is nothing more ordinarily makes a Man Unfortunate, and hinders things from succeeding according to his de∣sires, than to want Prudence, and not to use the Means convenient for his Undertakings. For as Julius Caesar made use of so great Prudence in all that he designed, he was the happiest General of all that ever were in the World; and in great Perils he animated his Soldiers in these Words; Fear not, for Caesar and his Fortune attends you. The Stoicks be∣lieved; that as there was a first Cause, Eter∣nal, Omnipotent, and of infinite Wisdom, known by the Order and Consent of it's ad∣mirable Works; so there was another, un∣wise, and unconcerted, whose Works moved without Order, without Reason, and were void of Discretion, for with a blind affection it gives to, or takes from Men, Riches, Dig∣nities, and Honors. They call'd it by the Name of Fortune, because that it favoured those who did the feat at hap-hazard, that is to say, by chance, without thinking, or fore∣cast, or the Guidance of Reason. They paint∣ed her, (to represent her Manners) in the shape of a Woman, in her Hand a Royal Scepter, her Eyes veil'd, her Feet on a round

Ball, attended by a Mob of Sots and Fellows of no Trade or Employment: By the form of a Woman, they set forth her great Levity, and little Discretion: By her Royal Scepter, they acknowledged her the Mistress of Riches and Honours: Her Eyes veil'd, show'd the ill Choice she made in distributing her Gifts: Her Feet fix'd on a round Ball, signified the slippery Nature of the Favours she does, see∣ing she takes them away with as little Deli∣beration as she gives them, without holding a steady Hand in any thing. But what is worst in her, is, that she favours the Wicked, and persecutes the Good; dotes on Fools, and abhors the Wise; degrades the Nobles, and raises Rascals; is gracious to the Foul, and plagues the Fair: Many Men place∣ing confidence in these Properties, presum∣ing on their own good Fortune, dare venture on head-strong and rash Enterprises, which nevertheless succeed well: as others on the contrary, very Wise and Discerning, dare not put in Practice those things which they dire∣cted with great Discretion, finding by Ex∣perience, that for the most part they succeed but ill. How great a Friend Fortune is to the Bad, * 1.20 Aristotle shews, when he asks, Why Riches are in the Possession of the Wicked oftener than of the Good? To which Problem he Answers, Is it not because Fortune is blind, and not able to choose, or discern, which it Best. But this is an Answer unworthy so great a

Philosopher, for it is not Fortune that gives Riches to Men, and tho' it were, yet he gives no Reason, why she always favours the Wicked, and abandons the Good.

The true Solution of this Problem is, that Knaves are very Witty, and have a strong Imagination, to over-reach in Buying and Selling, and to make all Advantages of Bar∣gaining, and laying out their Stock: But the Honest want this Imagination, many of whom, to follow the fashion of the Lewd, in turning and winding of their Penny, in a few days have lost their whole Stock.

To this our Lord referrs * 1.21 in the Manage of the unjust Steward, whom his Master call'd to Accompt, for tho' he reserved a good part of his Goods to his own Use, yet he carried his Cup so even, as to get a Discharge; and tho' this Wisdom was naughty, Yet our Saviour commends it, and says, The Children of this World are Wiser in their Generation than the Children of Light. For these last have for the most part a great Understanding, by means of which, they affect his Law; and want Imagination, to which the skill to live in the World belongs; Accordingly many are morally Good, who have not Wit enough to be Naught. This way of Answering is more plain, and sensible, than the other. For the Natural Philosophers, because they could not penetrate so far, have framed so frivolous and absurd a Cause as Fortune, to

whom they might attribute good or bad suc∣cess; and not to the Indiscretion, or unskil∣fulness of Men.

Four differences of Men are to be found in every Nation, (if any please to mark them) some are Wise, but seem not so; others seem so, and are not; others neither are, nor seem; and others again, both are, and seem.

Some Men there are, reserved, slow of speech, stayed in answering, not curious, nor copious of Words; and who neverthe∣less have hidden within themselves a Natural Power pertaining to the Imagination, where∣by they know the Time, and can embrace the opportunity of Business, and how they are to manage themselves in the point, with∣out Communicating, or Imparting their Mind to any other. These the Vulgar call fortunate, and happy, imagining that with a little Skill and Discretion every thing falls in∣to their Lap.

Others on the contrary, are Eloquent in Words, and Discourse, great Talkers, Men that take upon them to Govern the World, and that contrive how to make a little Money go a great way; so that in the Opinion of the Vulgar, none pass for more Able than they, yet when it comes to the Point, every thing lies on their hands undone. These complain of Fortune, calling her Blind, Senseless, and Brutish; because Matters which they project and Execute with great Discretion, she suf∣fers

not to ripen, to any good Effect. But if Fortune were able to plead for her self, she would tell them; You your selves are Blind, Senseless, and Brutish, who being indiscreet, esteem your selves Wise; and in the use of undue Means, promise your selves good successes. This sort of Men have a difference of Imagination that gives a Gloss and Paint to their Words and Reasons, making them seem to be what they are not.

Whence I conclude, that the General, who has the Wit requisite for the Art-Mili∣tary, and does duly forecast what he is to un∣dertake, will be fortunate and happy; other∣wise it will be in vain to think he shall ever gain a Victory, unless God fight for him, as he did for the Israelite-Armies: And yet for all that they chose the Wisest and Skilfullest Commanders they had, for it is not reason∣able to leave all to God, nor for Man to con∣fide too-much in his own Wit and Ability; it is better to joyn both together, for there is no other Fortune save God and our own Di∣ligence.

He that invented the Game of Chess, left a Model of the Military-Art, representing therein all the Steps and Contingences of War, without omitting any. And in like manner as in this play, Fortune has no share, nor ought the Winner to be call'd fortunate, nor the Loser unfortunate; so the Captain who is the Vanquisher, should be call'd Wise,

and the Vanquish'd Ignorant; and not the one Fortunate, or the other Unfortunate. The first Order in the Game was, that in mating the King, the Game is won; to show us, that all the strength of an Army lay in the good Head of the Leader, or General. And to demonstrate, that there are allotted as many Men to one, as the other; to the end whoever is the Loser, may be assured, he wanted Skill rather than Fortune. Which yet appears more plain, if we consider that a good Gamester may give half the Men to a worse Gamester, and yet for all that get the Game. Which is what Vegetius has noted, * 1.22 That it often happens, that the Few and the Weaker, Vanquish the Many and the Stronger, if led on by a General well skilled in Ambushes and Stratagems.

Another Order is, that the Pawns are not to move backwards, to advise the General duly to forecast all Chances before he sends forth his Soldiers to the Service; for if they miscarry, 'tis better to be cut off upon the Spot, than to turn Tayl: because the Soldier is not to know when Time is to Fly or Fight, save by Direction of his Captain; and there∣fore as long as he lives, he is to keep his Post under pain of Disgrace.

Another Rule is, that the Pawn which has made seven Draughts without being taken, is made a Queen, and may make any Draught at pleasure, and takes place next the King, as

one set at Liberty, and made Noble. From which we are to understand, that it highly imports in War, in order to make the Soldi∣ers Valiant, to proclaim Donatives, free Camps, and Preferments due to them that signalize themselves; especially if the Advan∣tages and Honour are to descend to their Po∣sterity; for then they will behave themselves with greater Courage and Gallantry. And so says Aristotle, that a Man values more the Greatness of his Family than of himself. This Saul well perceived, when he caused it to be Proclaimed in his Army, what should be done to the Man that kill'd Goliah, * 1.23 That the King should enrich him with great Riches, and give him his Daughter; and make his Fathers House free in Israel. Agreeable to this Pro∣clamation, there is a Law in Spain, which pro∣vides, that every Soldier, who for his good Services deserved to receive Five Hundred Shillings in Pay, (which was the greatest Sti∣pend allowed in War) should himself and his Posterity be ever Tax-free.

The Moors (as they are great players at Chess) have in their Pay seven degrees, in imitation of the seven draughts the Pawn makes to be a Queen; and so they advance the Pay from one to two, from two to three, up to seven, in proportion to the several Steps made by the Soldier in the Field. And if he proves so gallant to merit seven pays, they are given him; which gives occasion to their

being called Septenarios, Septenary's or Mata-Siete, seven times Maters; these enjoy as great Privileges and Immunities, as Gentle∣men do in Spain.

The Reason of this is very clear in Natural Philosophy; for there is no Faculty of all those that govern Man, which will willing∣ly Work, unless there be some Advantage to move it. Which * 1.24 Aristotle proves in the Generative Power; and the same reason holds as much in the rest. The Object of the Iras∣cible Faculty, (as we have above specified) is Honour and Advantage, which failing, fare∣well Courage and Bravery. From all which may be gathered, the importance of making the Pawn a Queen, which has made seven Moves without being taken; for how many Noble Men soever there are, or have been in the World, have sprung, and will spring from Pawns, and private Men; who by their Cou∣rage have done such Exploits, as they have merited for themselves and their Posterity, the Titles of Gentlemen, Knights, Lords, Earls, Marquises, Dukes, and Kings. It is true, that there are some so Unthinking and Inconsiderate, as they will not allow that their Nobility had a beginning, but that the same was Eternal, and fixt in their Blood, not by the particular favour of any King, but as the Creation of a Supernatural and Divine Grace.

To this purpose, (tho' it be a little Di∣gression from the Point) I cannot forbear re∣counting a notable Discourse that pass'd be∣tween Don Carlos our Prince, and Doctor Suarez of Toledo, who was Judge of the Court of Alcala de Heneres. Doctor, What think you of this People, said the Prince? I think they are very happy, my Lord, reply'd the Doctor; because they live in the best Air, and best Soil, of any Place in Spain. For such the Physitians have made choice of for my Health, added the Prince; but have you seen the University? No my Lord, answered the Doctor. See it then, reply'd the Prince; for it is a very fine one; and where I have been informed they best learn the Sciences. It is true, that for a single and particular Colledge, said the Doctor, it is in great Esteem, and should be in effect, no less than your Highness speaks it. Where did you Study? says the Prince; At Salamanca, my Lord, answered the Doctor. And did you proceed Doctor too in Salamanca? said the Prince. No my Lord, replied the Doctor. I think it was ill done, added the Prince, to Study in one Uni∣versity, and take your Degrees in another. Your Highness may please to know, replied the Doctor, that the Charges of taking De∣grees at Salamanca are Extraordinary; which is the reason that we poor Men decline it, and choose rather another University, as be∣ing sensible, that Learning and Abilities are

not entailed on Degrees, but on Study, and taking pains; tho' my Parents were not so Poor, but that if they pleased, they might have defrayed the Charge of taking my De∣grees at Salamanca; but your Highness is very sensible, that the Doctors of the University enjoy the same Privileges as the Spanish Gen∣tlemen have; and to us that are already so by Nature, this exemption would do harm, or at least to our Posterity. Which King of all my Predecessors (says the Prince) enno∣bled your Family? None, answered the Do∣ctor; for your Highness may please to under∣stand, that there are two sorts of Gentlemen of Spain, one by Blood, the other by Privi∣lege: They that are by Blood, as I am, take not their Nobility from the hand of any King, as those by Priviledge do. This is hard for me to conceive, said the Prince, and you would oblige me to explain it in clearer Terms; for if my Royal Blood (reckoning from my self to my Father, from him to my Grandfather, and so on in the Line to the rest in order) at last terminate in Pelagio, who only upon the Death of King Roderigo was made King, and not before. If we reckon after this manner your Pedigree, should we not come in the end to one that was no Gentleman. This Discourse is not to be denied, reply'd the Doctor; for all things here must have a Be∣ginning. I ask you then (added the Prince) whence he had his Nobility, that laid the

foundation of yours? He could not Enfran∣chise himself, nor Exempt himself from Im∣positions and Taxes, which your Predecessors to this day have paid the King; for that would be a sort of Robbery to enrich them∣selves at the expence of the Royal Revenues:* 1.25 Nor does it stand with reason, that those that are Gentle∣men by Blood, should have so bad an Original as this; it follows then, it was the King that enfranchised them, and did them the favour to ennoble them, or else you ought to tell me how they could take their Nobility. Your Highness concludes excellently well, (an∣swers the Doctor) for it is certain, there is no true Nobility, which was not of some King's Grant; but we call those Noble by Blood, that have been Noble time out of Mind; and of whom we cannot tell, nor prove by Writing when they began to be so, nor from what King they took that Favour. And this Obscurity goes for more Honoura∣ble, than distinctly to know the first Origi∣nal.

The Common-wealth also makes Gentle∣men; for when there is one of great Valour, of extraordinary Virtue, and Rich, he is no longer rated as a Citizen, nor ranked in the same Tax-Roll, as if that Treatment would not be respect enough; because such a Man

deserves to live enfranchised, and not to be treated as an ordinary Man. This Reputa∣tion passing from them to the Children, and Grand Children, became Nobility, and sets up for a Title, without a King. These are not of those Gentlemen of whom we have spoke of five hundred Shillings Pay, but when there is no proof of the contrary, go for such.

The Spaniard who invented the Name of Hijodalgo, or Gentleman, gave us to under∣stand the Doctrine we have delivered; for according to his Opinion, Men have two sorts of Birth; one Natural, in which all are equal; and the other Spiritual. When a Man per∣forms some Heroic Action, or gives proof of any admirable Virtue, or extraordinary Work, then is he New Born, and procures for him∣self new Parents, and loses that Being which he had before. Yesterday he was called the Son of Peter, and Nephew of Sancho, to day he is called the Son of his own Actions, whence arose this Castellan Proverb, Cada uno es hijo de sus obras. Every one is the Son of his own Actions: And whereas Holy Writ terms good and virtuous things, Some thing; (as much as to say algo in the Spanish) and Vices and Sins, nothing. This Spanish Com∣pound the word Hijodalgo, is made there∣of; which is as much as to say, a Person de∣scended from one that has done some extra∣ordinary thing; for which he merited some Recompence from the King, or Common-Wealth,

together with all his Posterity for ever.

The Law of the * 1.26 Partita says, this word Hijo∣dalgo signifies the Son of Goods; but if we un∣derstand the same of Temporal Goods, it is not with Reason; for there are a Number of Gen∣tlemen, Poor; and as many Rich, that are not Gentlemen: But if by the Son of Goods, we mean good Qualities; (which we call Virtues) it will have the same signification we have men∣tioned. The second Birth that Men ought to have besides the Natural, we have a clear In∣stance in the Sacred Scriptures, where our Lord blames Nicodemus, that being a Doctor of the Law, he knew not that it was necessa∣ry that a Man should be born again, to have a better Being, and more Honorable Parents than his Natural. For which reason, all the time a Man performs no Heroic Actions, he is called in this sense Hijo de nada, that is to say, the Son of nothing; tho' from his Ance∣stors he be call'd Hijodalgo, that is to say, the Son of some thing, or a Gentleman. To this purpose I will recount here a short Discourse between a Captain of great Honour, and a Cavalier, who stood much upon his Gentility: By which may be seen in what true Honour consists; and every Man may perceive what is meant by being Born again. The Captain being in Company with a knot of Cavaliers, and speaking of the Largesses and Liberties which Soldiers enjoy in Italy, in a certain de∣mand

which one of them made him, he said to him, you, in respect of the Meanness of his Birth, being a Native of that Country, descen∣ded of Parents of a slender Fortune, and Born in a Village of a few Houses. The Captain af∣fronted at that term, answered, saying, Senōr, your Signory may know that the Soldiers who enjoy so great Liberty in Italy, cannot find themselves so well in Spain, because of the many Laws in this Country against those that draw their Swords. The other Gentlemen observing him to use this Word Signōria, could not forbear laughing. Upon which the Gentleman blushing, bespoke them after this manner: Be it known to you Gentlemen, that in Italy, Signōria, is as much as to say in Spain, Merced, (Your Worship) and the Captain being used to the Manner and Custom of his Country, he uses this Term, Signoria, where he should do that of Merced. To which the Captain replied, Surely Senōr, you do not take me to be so ignorant, but that I know when I am in Italy how to apply my self to the Italian Tongue, and to the Spanish when I am in Spain: But he that in Spain in Talk∣ing gives me the Vos, You, must at least have a Signōria in Spain; tho' it goes against the Grain. The Gentleman being almost Non-plust, answered him, What then Senōr Capi∣tan, Are you not Native of such a Place, and the Son of such an one, and don't you know also who I am, and who my Ancestors were?

Signor answered the Captain, I know right well that your Signiory is a good Cavallero, and such have been your Ancestors, yet I and my Right Hand (which I now acknowledge for my Father) are better Gentlemen than you and all your Family.

This Captain alluded to the second Birth Men have, when he said, I and my Right Hand which I now acknowledge for my Father. And not without Reason, For with his Right Hand, and with his Sword, he had performed such Actions as the worth of his Person might be equal to the Nobility of that Cavallero.

For the most part (says * 1.27 Plato) the Law and Nature are contrary, for sometimes a Man comes out of Nature's hands with a Mind very Wise, Excellent, Generous, and Frank, and with a Wit made to Command the whole World, and because his Lot was to be born in the House of Amicla, (which was a very poor Cottage) he remained by Law deprived of the Honour and Liberty wherein Nature had placed him. On the contrary, we see others, whose Wit and Manners shew plainly they were destin'd to be Slaves and Vassals, yet because they are born of Illustrious Houses, the Law ap∣points them for our Masters. But one thing hath been noted long since, and that well merits Consideration; which is, that many Men more sufficient and of greater Wit for

Sciences and Arms, are born in Villages and in thatch'd Houses, than in Great Cities. Nevertheless the Vulgar are so Ignorant, as to take it for an Argument of the contrary, to be Born in mean Places. Of this we have a clear Instance in Holy Writ, for the peo∣ple of Israel in Astonishment at the great things Jesus Christ our Redeemer did, cryed out, Is it possible any Good should come out of Nazareth.

But to return to the Wit of the Captain, of whom we treat, he ought to be furnished with much Understanding, and with the dif∣ference of Imagination, which is required by the Military-Art. Accordingly there is obser∣ved in that short Conference, much Learning, from whence we may gather, in what consists mens Courage, that gives them Reputation in the Common-Wealth.

I am of Opinion that a Man ought to have six things, that he may be said to be Honor∣able, and if he want any one, his Being is thereby impaired. Yet all of them are not placed in the same degree, nor are they of equal value, or the same qualities.

The first and most principal is, his Perso∣nal Merit, in Prudence, Justice, Spirit, and Courage. 'Tis this that makes Riches and Birthright; from hence grow Titles of Ho∣nour. From this beginning all the Nobi∣lity in the World draws its Origine. And if not, let us go to the great Houses in Spain,

and we shall find, that they almost all sprung from private Men, who by their Personal Courage have acquired what their Posterity now enjoys

The second thing that honors a Man (next his own Merit) is Riches, without which, we see no Man esteemed in a Common-Wealth.

The third is, the Nobility and Antiquity of his Ancestors. To be well Born, and of ho∣nourable Blood is a Jewel of great Value; but not without a great Defect, for of it self alone is of small Advantage, as well to the Noble, as to others, when reduced to necessity: for a Man can neither Eat nor Drink the same, nor will it Cloath, nor Shoe him, nor can he Give, or Pawn, or make Sale of it, but it makes him live as a dying Man, in depri∣ving him of the Means he might otherwise procure to supply his Necessities: But joyned with Riches, no point of Honour is it's Equal. Some resemble Nobility to a Cypher in Arithmetic, which is nothing of it self alone, but added to any Number, encreases it.

The fourth thing that makes a Man esteemed, is to have some Post or honourable Office, as on the contrary, there is nothing that Debases a Man so much, as to get his live∣lyhood by any Mechanic-Trade.

The fifth thing that renders a Man Ho∣nourable is to have a good Sir name, that is acceptable, and that sounds well in the Ears,

and not to be call'd by ridiculous Names, as I have known some. We read in the Gene∣ral History of Spain, that two Ambassadors being arrived from France, to demand of King Alfonsus the Ninth, one of his Daugh∣ters in Marriage, for King Philip their Master, (one was very handsom and call'd Ʋrraca, and the other not so agreeable, whose Name was Blanca,) The two Ladies being both together in the Ambassadors Presence, every one looked that they would chuse Ʋr∣raca, because she was the Elder, handsomer, and richer drest; but the Ambassadors en∣quiring their Names, Stumbled at the Name of Ʋrraca, and close Blanca, saying that Name would be more welcome in France than the other.

The sixth thing that honours a Man, is the Ornaments of his Person, to go well dress'd, and have a good train of Followers.

The good Descent of the Nobility of Spain, is, from such, as by their Personal Courage, and many Exploits atchiev'd, received in the War, the Pay of five hundred Shillings: The Original whereof our Modern Writers have not been able to make out, for if they have not matter Written, or Expres'd by others, no one of them has any Invention of his own to supply it. The difference * 1.28 Ari∣stotle puts between Memory and Remem∣brance, is, that if the Memory has lost any thing it knew before, there is no way to

retrieve it without learning it a-new; but the Remembrance has this peculiar quality, that if it happens to lose any thing, by the little which remains in ruminating some time, at length it recovers what it had forgot. What∣ever was the Ordinance that spoke in favour of good Soldiers, is lost, both out of the Books and Memory of Men: But these words remain in the Nature of Reliques * 1.29 Hijodalgo de devengar quinientos sueldos Segun fuero de Espana, y de solar conocido. From which, by Arguing, and Discourse, it is easy to find out their Compani∣ons.

Antony de Lebrixa seeking the signification of this Verb Vindico, said that it was to Challenge something, as if he had said to lay Claim to Pay, or any other Dues belonging; or (according to the newer Mode of Speak∣ing) to claim Pensions and Salaries from the King. And it is so customary in the old Ca∣stillan speech to say, Fulano bien ha devengado su trabajo, such a one is well appaied for his Pains, (when he is well paid) that amongst the civiler sort, there is no manner of speech more Currant. From thence the Origin of this Word Vengar is fetched, when any one finds a Recompence for the Injury another does him: for Injury Metaphorically is call'd a Debt. If this be supposed, these words, Fu∣lano es Hijodalgo de devengar quinientos sueldos,

import nothing else but such a one is descend∣ed from so Valiant a Soldier as Merited so large a Pay as that of five hundred Shillings for his Services. For which, by the Custom and Constitution of Spain, Segun fuero de E∣spana, he, and all his Issues were enfranchis∣ed from paying any Subsidies or Impositions to the King. As for these words Solar Cono∣cido, as much as to say, a known House, it has no more in it than this, that when a Soldier was registred in the Roll of those that had five hundred Shillings Salary, they entred in the Kings Books the Name of the Soldier, the place of his Birth or Abode, who were his Parents and Progenitors, for the more certainty to him, that received the Pension; as appears to this day in the Book of Bezerro at Simanca, wherein are to be found the Pe∣degrees of almost all the Spanish Nobility.

Saul made use of the same Diligence when David slew Goliah, for he forthwith Com∣manded Abner, one of his Captains, to en∣quire, * 1.30 Of what Race this Young Man was de∣scended, that is to say, who were his Parents and Progenitors, and from what House in Israel he descended. Antiently Solar denoted as well the House of a Peasant, as of a Gentle∣man.

But after having made this Digression, it is now time to return to our first Design and to enquire, whence it comes, that in the Game of Chess, (since that as we have said

is a Counterfeit of War) they are more angry at Losing than at any other Game, where they have more Interest, for in this they play not deep, for Mony? and how it chances, that standers-by see more Draughts than the Gamesters, tho' they know the Game less. And what seems yet stranger, is, that there are some Gamesters who play better Fasting, and some better after Meat.

The first Doubt holds little Difficulty, for we have already said, that Fortune has no share in War, nor in the Game of Chess, and that it is not allowed to say, Who would have thought it? for all is Ignorance and Careless∣ness in the Loser, and Care and Manage in the Winner. And when a Man is baffled in a point of Wit, and Sufficience, and no pretence or excuse is left him, but only his Ignorance, he cannot avoid being ashamed, because he is Reasonable, and a friend to his Reputation, and cannot bear, that in the Works of his Power another should bear a∣way the Bell. Therefore Aristotle demands, whence it comes that the Antients would not that there should be any special Prizes for those that excelled others in the Sciences; and yet ordain'd some for the best Leaper, Racer, Pitcher of the Barr, and Wrestler? To which he Answers, that in Wrestling, and other Exercises of the Body, there are Judges ap∣pointed to determin the Advantages one Man has over another, that the Prize may

be fairly awarded to the Conqueror; be∣cause it is very easy to Measure with the Eye, who Leaps most ground, or has better Heels in Running.

But in the Sciences it is not so easy to Measure by the Understanding, who exceeds the other, for it is a very nice Speculation, and if the Judge award the Prize with Parti∣ality, it is not every one can penetrate into it, because the Judgment is secret, and not ob∣vious to the sense of the Beholders.

Besides this Answer, Aristotle gives ano∣ther, that is better, which is, that Men mat∣ter not that others have the Advantage over them in throwing the Barr, Wrestling, Racing, and Leaping, because these are Gifts, in which Brute-beasts bear the Prize from us; but that which goes much against the grain, is, to see another thought Wiser, and more knowing than our selves; accordingly we hate the Judges, and Endeavour to be reveng'd on them, from an Opinion that they give it against us out of meer Malice. To avoid then these Inconveniencies, by their good Wills, none would have either Judges, or Prizes, for Exercises that regard the Rea∣sonable part. Whence it may be concluded, that the Universities do ill, in appointing Judges and Rewards, of the first, second, and third place, in degrees in licensing those that prove best in Examinations. For be∣sides that there happen every day the Incon∣veniencies

mentioned by Aristotle, it seems no less against the Doctrin of the Gospel, that Men should contend who should be Chief, and that this is true, we see plainly, in that the Disciples of our Redeemer Jesus Christ, travelling one day together, treated among themselves who should be the greatest? And being arrived at the Inn, their Master askt them what Discourse they had by the Way; and they, as dull as they were, soon under∣stood that the Question ill became them: And so the Text says, * 1.31 that they held their peace; but as nothing is hid from God, he spoke to them after this manner: If any man desire to be First, the same shall be Last of all; and Servant of all. The Pharisees were hated by our Lord, because † 1.32 they affected the upper∣most Seats at Table, and the Chief Places in the Synagogues.

The principal Reason whereon they rely who bestow Degrees after this manner, is, that when Scholars are sensible that each of them shall be Rewarded, according to the Trial they shall give of themselves, they will scarce spare time from their Study, to Sleep, or Eat. Which would cease, were there no Recompence for him that takes Pains, or Cha∣stisement for him that mis-spends his time in Laziness and Loytering. But this is a slender reason, and a Colour; for it presupposes a ve∣ry great Falshood, which is, that Science is attained by poring much on Books, by being

taught by the best Masters, and never missing a Lesson: But they observe not, that if the Scholar has not Wit, and a Genius requisite to the Science he applies to, it is in vain he beats his Brains Day and Night amongst his Books. And the mistake is such, that if these two differences of Wit so opposite to each other, are in Competition; one man because he is very quick, without Study or seeing a Book, gains Learning in a moment; and the other, being dull and heavy, labours all his Life long, without attaining the least Know∣ledge. And the Judges (as Men) proceed to give the first place to him whom Nature has qualified, and who took no pains; and the lowest degree to him that was Born with∣out Wit, and who studied hard: As if one had become Learned by turning over Books, and the other continued Ignorant thro' his own Carelesness. And it fares as if a Prize were propos'd to two Runners, of whom, one had sound and nimble Heels, and the other limped with one Leg. If the Universities admitted to the Study of the Sciences none but such as have proper Genius's for them; and if all the Students were equal, it would be very well done to Establish Rewards and Punishments; for in this case there would be no doubt at all, but he who was most Learned, had taken most Pains; and he that was least, had com∣plied with his Ease. To the second Doubt we answer, that as the Eyes stand in need of

clearness to see Figures and Colours, even so the Imagination has need of Light in the Brain to see the Ideas in the Memory. It is a Light which neither the Sun, nor Tapers give, but only the Vital Spirits breed in the Heart, and disperse throughout the Body. Besides this, you must know, that Fear con∣tracts the Spirits about the Heart, and so leaves the Brain dark, and all the other Parts of the Body chill'd. And therefore * 1.33 Aristotle asks, Why those that are afraid Stammer in their Speech, and Tremble with their Hands and Lips. To which he Answers, that in Fear, the Na∣tural Heat flies to the Heart, leaving all other Parts of the Body chill'd. But we have al∣ready prov'd, that Cold according to * 1.34 Ga∣len's Opinion benums all the Faculties and Powers of the Soul, and hinders them from the free Exercise of their Functions. This being so, it is easie to answer the second Doubt; and it is that those who play at Chess are in fear of losing, because it is a Game in which there is a Point of Honour; and in which, as we have said, Fortune has no Part. The Vital Spirits then flying to the Heart, the Imagination is nummed with the Cold, and the Images are obscured; and for these two Reasons the Gamester plays but very Awk∣wardly. But the Lookers-on, as they run no Risque, are in no fear of losing thro' want of Skill, and therefore see many Draughts that escape the Gamesters; because their Ima∣gination

retains its Heat, and the Figures il∣luminated by the Light of the Vital Spirits. True it is, that too much Light blinds the Imagination; which happens, when he that Plays is ashamed, and out of Countenance, to see his Adversary beat him. Then through very Indignation, Natural Heat increases, and illuminates more than it should, of which the Standers-by are free, as being unconcern∣ed. From this springs an Effect very common in the World, which is, that when a Man would muster up all his Forces, and make his Knowledge and Ability more Conspicuous, then it is that he quits himself worst of all. There are others on the contrary, who being put to it, make a great show; and with this great Flourish know Nothing. Of all which the Reason is very plain; for he that has abundance of Natural Heat in his Head, if he be set for a Task an Exercise; for instance, the Disputation he is to get in twenty four hours time (as is done in Spain to all those who Dispute for a Vacant Place) a part of the Excess of Natural Heat retires to his Heart; so that the Brain remains Temperate. In this Disposition (as we shall prove in the following Chapter) many things offer them∣selves to a Man to say. But he that is very knowing, and of a good Understanding, when he is hard put to it through Fear, retains not the Natural Heat in his Head; so that for want of Light he has nothing in his Memory left to say.

If this were duly considered by them that Censure the Actions of Generals of Armies, blaming their Steps, and the Orders they give in their Camp, they would see what difference there is between looking on a Fight out of a Window, and breaking a Launce before it, and the Apprehension of the Loss of an Army upon the Spot.

No less inconvenience, Fear in the Physiti∣ans produces in Curing; for his Practice (as we have proved elsewhere) belongs to the Imagination; which is prejudiced by Cold more than any other Power; in as much as it's Operation consists altogether in Heat. And so we see by experience, that the Physitians Cure the Common People better than Princes and great Lords.

A Lawyer ask't me one day (knowing well that I treated of Invention) why in the Cause he was well feed, Law Cases, and Points of Law, come readily into his Thoughts, but where the Cause was starved, it seemed that all his Law was lost? To which I An∣swered, that matters of Interest belonged to the irascible Faculty which resides in the Heart, and which if it be not satisfied, does not so chearfully furnish Vital Spirits, by whose Light the Figures that are in the Me∣mory may appear; but when the same is con∣tented, it liberally affords that Natural Heat by which the Rational Soul has sufficient clear∣ness to read all that is Written in the Head.

This defect attends Men of great Understand∣ing, who are interessed and selfish, and in such may be discerned that Property of the Lawyer. But when all is well-weighed, it seems no less than an Act of Justice, that he be well Rewarded who labours in another Man's Vineyard. The same reason holds for Physitians, who being well gratified, want no Store of Medicines; otherwise their Art is starved, as well as that of the Lawyer.

But here a matter of great Importance is to be noted, namely, that the good Imagina∣tion of the Physitian in the Critical Minute hits upon what is proper to be done; but up∣on taking more time and further consideration, there occur to his mind a thousand Inconveni∣encies that hold him in suspence so long, till the occasion for the Remedy is slipt. And there∣fore is it never advisable to bespeak a good Physitian to consider well what he is to do, but rather to prescribe what comes first to hand. For we have already prov'd, that too nice Speculation raises the Natural Heat to a degree so great, that it confounds the Imagination. But the Physitian, who has it remiss, will not do ill to use more Considera∣tion; because the Heat rising to the Brain, may come to reach the Pitch which this Pow∣er needs.

To the third Doubt the Answer is very clear, inasmuch as the Difference of the Ima∣gination with which they play at Chess re∣quires

a Certain Point of Heat to discover the Draughts; and he that plays well Fasting hath this degree of Heat which is requisite; but by the heat of the Meat, it rises a point higher than it should, and so he comes to play worse. It fares quite contrary with those that play well after Meals; for the Heat ri∣sing together with the Meat and Wine, reaches the Pitch they wanted when they were Fast∣ing. And therefore it is fit to correct a place in * 1.35 Plato, where he says, that it was dis∣creetly done of Nature, to separate the Liver from the Brain, lest the Meat with its Va∣pours, should disorder the Speculations of the Rational Soul. If he intends the Operations belonging to the Understanding, he says very well; but this has no place in any difference of the Imagination. Which is clearly seen by Experience in Feasts and Entertainments, where about mid-dinner the Guests are flip∣pant with Repartees, merry Jests and Allusi∣ons, who at the beginning were tyed by the Teeth, and at the end of the Feast have ne∣ver a wise word; because the Heat exceeds the degree required by the Imagination. Such as need to Eat and Drink a little to raise their Imagination, are Melancholic by Adustion, their Brain being like unslack'd Lime, which taken into the Hand, is cold and dry to the Touch; but if any Liquor be cast on it, the Heat that comes from it is not to be endured.

We must also correct that Law of the Car∣thaginians, remembered by * 1.36 Plato, which forbad their Captains to drink Wine during the Campaign, and the Governors of Pro∣vinces during the year of their Magistracy. For tho' Plato held the same for a very just Law and never makes an end of commending it; yet ought it not to be received without Distinction. The Work of Judging, as we said elsewhere, belongs to the Understand∣ing; and that that Power abhors Heat, and therefore is much incommoded by Wine. But to govern a Common-Wealth (which is a di∣stinct thing from taking in hand a Process, and giving sentence thereon) belongs to the Imagination, which requires Heat. And the Governour not arriving to the Point which is requisite, may well drink a little Wine to attain it. The same is to be understood of a General of an Army, whose Counsel depends also on the Imagination. And if the Natural Heat be by any hot thing to be raised, nought can better do it than Wine: But it ought to be taken moderately, because there is no Nourishment that gives or takes away Man's Wit, so much as this Liquor. So that it is fit the General should know the difference of his Imagination, whether it be of those that need Meat and Drink to supply the Heat that is wanting, or of those that should keep Fast∣ing; for on this the Skill of managing his Affairs well or ill depends.

Notes

• * 1.1

  XXVII. Sect. Prob. V.
• * 1.2

  De natur. Deor.
• * 1.3

  Eccles. xii.
• † 1.4

  Judith x.
• * 1.5

  De Le∣gibus.
• † 1.6

  XIV Sect. Prob. XV.
• * 1.7

  De Na∣tur. Deor.
• * 1.8

  Matth. x.
• * 1.9

  Cicero Dial. de Sen.
• * 1.10

  Dial. de Scientia.
• † 1.11

  XIV Sect. Prob. VI.
• * 1.12

  If Children are ex∣treamly Timerous, it is a sign that they will prove very Wise; Because the Seed they were raised from was much burnt, and of the Nature of A∣tra Bilis.
• * 1.13

  VI. Aph. XXIII.
• † 1.14

  Eccles. I.
• * 1.15

  St. John Baptist was an Angel in Office.
• * 1.16

  Matth. xi.
• * 1.17

  Observe how con∣trary the Memory and Dis∣course are even among the very brute Beasts
• * 1.18

  II. Met. c. VII.
• * 1.19

  Lib. II. de Offic.
• * 1.20

  XXIX. Sect. Prob. VIII.
• * 1.21

  Luke ••. XVI.
• * 1.22

  Lib. III. ••it. IX.
• * 1.23

  I Kings xvii.
• * 1.24

  IV Sect. Prob. xvi.
• * 1.25

  Doctor Suarez was in the right when he said, True Nobility, because much of it since in Spain has been obtained by the Skill and Address of him they call a Gentleman; of whom it may be very truly said, that he re∣ceived his Nobility from the hands of Witnesses, and of Court-Officers, rather than from the King.
• * 1.26

  L. 2. p. 2. tit. 21.
• * 1.27

  In Gor∣gia.
• * 1.28

  Lib. I. de memor. & reminisc.
• * 1.29

  A Gentleman is so call∣ed from having five hun∣dred Shillings of Pay, ac∣cording to the custom in Spain and being of a known House.
• * 1.30

  I Kings XVIII.
• * 1.31

  Mark ix.
• † 1.32

  Matth. ix.
• * 1.33

  Sect. 27. Prob. 6.
• * 1.34

  Lib. quod Animi c. vii.
• * 1.35

  Dial. de Natura.
• * 1.36

  II de le∣gibus.