The worlds olio written by the Right Honorable, the Lady Margaret Newcastle.

PART I.

Of Monsters.

SOme say there are no Monsters, nor ugly Creatures in Nature; for a Toad, a Spi∣der, or the like, are as beautifull Creatures in Nature, if it be according to their kind, as the lovelyest Man or Woman. It is true, as being according to the natural shape of such a kind of Creature: but that which is ugly, is that which is deformed, and that is deformed that is mishapen, and that is mishapen that is made crooked, or awry, or one part bigger or less than another. And those Creatures are to be called Monsters, that have more parts than they should have, or fewer, or when their parts do not sit in their proper place; as for example, if a Man should have two Heads, or four Legs, or more Hands, or Feet, or Fingers, or Toes, or Eyes, or Noses, or Ears, or the like; or if the Eyes should be placed in the Breast, in the Neck, or Mouth; or the Ears in the Breast, or Belly, or behind in the Head; or if the Arms should be where the Legs are, or the Legs where the Arms are set; or that an Arm or Hand, Leg or Foot, should grow out of the Head; or if a Man should be in some kind like a Beast, and many the like Examples might be given; this being against the nature of the kind, and not according to the natural shape, may be called a Monster. Thus there are both ugly Crea∣tures, and Monsters; the one being a Defect of Nature, the other a Fault of Nature, or as I may say, a Vice in Nature. But a right shap'd Toad may be of an ill favour'd kind, as not being so handsom a kind as Mankind, or many other kinds of Animals; for I never heard any Poetical high Expressions of the Com∣mendation

of a Toad, as to say, that is a most beautifull, amia∣ble, sweet, lovely Toad.

Of Upright Shape.

THat which makes Man seem so Excellent a Creature above other Animal Creatures, is nothing but the Straitness and Uprightness of his Shape; for being strait breasted, and his Throat so equal to his Breast, and his Mouth so equal to his Throat, makes him apt for Speech, which other Creatures have not; for either their Legs, Belly, or Neck, Mouth and Head, are uneven, or unequally set: And this Shape doth not onely make Man fit for Speech, but for all sorts of Motion, or Action; which gives him more Knowledge, by the Experience thereof from the Accidents thereby, than all other Animals, were they joyned together. Thus Speech and Shape make Men Gods, or Rulers over other Creatures.

Memory is Atoms in the Brain set on fire.

SOme say Memory is the folding of the Brain, like Leaves of a Book, or like Scales of Fishes, which by motion of Wind or Vapours, are caused by outward Objects, which heave up their Folds, wherein the Letters or Print of such things as have been represented to it; and those things that have been lost in the Memory, is either by the reason those Folds have never been o∣pened after they were printed, or that the Prints have been worn out, as not being engraven deep enough. But I think it is as likely that the Brains should be full of little Substances no bigger than Atomes, set on fire by Motion, and so the Fire should go out and in, according as the Motion is slackned or increased, either by outward Objects, or inward Vapours; and when things are lost in the Memory, it is when the Fire of those Atomes is gone out, and never kindled again; and that sometimes the Memory is not so quick as at other times, is, because some Vapours damp and smother the Fire, or quench it out. But Memory is the light and life of Man, and those that have the most of those kindled Fea∣bers, or Atomes, are the greatest Wits, and the best Poets, having the clearest Sparks. Now the Substances are plain, and not figured in new born Children, nor clearly kindled, but take Fi∣gures as they receive Objects; and when they see their Nurse, which is the first thing they take notice of, then one of those small Substances turns into the Figure of the Nurse; yet that Figure being not kindled presently, because the moysture of the Brain hinders that Motion that kindles the Fire; and the Figure doth no good, unless it be thorowly kindled; and the brighter it is, the perfecter is the Memory. And the reason why Children

have not so much Knowledge, is, because they have not so much Heat, nor so many Figures in their Brains, nor those Substances so clear: for Wood that is newly set on fire is not so bright a Fire as when it is half burnt out; for Men we see in their middle age have the perfectest Understanding; and the reason why Old Men become as Children, is, because Children are as a Fire that is first kindled, and Old Men as Fire that is burnt out. Now there are not onely those Figures that the Senses have brought in, but new Figures that former Figures have made, which are those Fictions which Poets call Fancy; and the reason why all Men are not so good Wits as some, is, because their Fuel is too wet, or too dry, which are those Atomes; and the reason why some Men are not so wise as they might be, is because Ob∣jects come not in time enough: for though they take the Prints, yet they take not the Fire. Now those Prints or Forms are like Glasses, or several Forms of Pots of Earth; for though they are formed, and figured, yet they are not hardned or perfected untill they have been in the Fire; so that the Form may be there, although not kindled: but when they are kindled, they are Thoughts, which are, Memory, Remembrance, Imagination, Conception, Fancy, and the like.

Of Reason.

SOme say, Reason is born with a Man as well as Passion; but surely we may more certainly say that it is bred with a Man, than born with a Man; for we see many times that Men are born, which have never the use of Reason, as those we call Changelings or Naturals, but we never saw any Man born without Passion; for Passion seizeth the Body as soon as Life, and they are inseparable, and no more to be separated than Mo∣tion and Life: for as soon as the Body receives Life, it receives Like and Dislike as Pain grieves it, and Ease pleaseth it, so that Passion is the Sense of Life, and Reason the Child of Time: But Reason is like the stone or kernel of Fruit-trees, which if it be well set, with the help of the Sun, and Earth, may come to be a Tree; but yet it is not a Tree whilst it is a Kernel: so we may say Man is born with Reason, because in time he is capable of Reason; but yet he is not a reasonable Creature untill he can distinguish between Good and Evil for himself; but as Life be∣gets Sense, so Sense begets Reason. Thus Reason is a second or third Cause of Nature; for Nature works producingly, as one thing produceth another, and that other a third. But Natures first Work, and principal Material, is Life, and Life is Motion, and Motion is Nature, and Nature is the Servant of God; for Art is the Invention of Man, and Man the Invention of Nature.

Of Imagination of Man and Beast.

ONE Man may know what Imagination another Man hath, by the relation of Discourse; but Man cannot know what Imaginations Beasts have, because they can give no rela∣tion to Mans Understanding, for want of Discourse: wherefore Beasts may have, for all any Man knows, as strange and as fan∣tastical Humours, Imaginations, and Opinions, as Men, and as clear Speculations; and Beasts are as busy, and as full of Action, as Men; although not in useless Actions, yet it is in the prudent part, for the subsistence of Life for themselves, and their Young; being provident and iudustrious thereunto, and not like Man, wasting the time with idle Disputes, tormenting themselves to no purpose.

Of Vnderstanding of Man and Beast.

THat which makes one Man wiser than another, and some Beasts, and other Creatures, subtiller and craftier than o∣thers, is, the temper of the Brain, being hotter and dryer, cold and dry, hot and moyst, and the Intelligence that the Senses bring in, which Beast hath as well as Man.

Difference betwixt Man and Beast.

MAN troubles himself with Fame, which Beasts do not; and Man troubles himself for Heaven, and Hell, which Beasts do not; Man is weary of what he hath, and torments his Life with various Desires, where Beasts are contented with what they have; Man repines at what is past, hates the present, and is af∣frighted at what is to come, where Beasts content themselves with what is, and what must be; Man hates Ease, and yet is weary of Business; Man is weary of Time, and yet repines that he hath not Enough; Man loves himself, and yet doth all to hurt him∣self, where Beasts are wise onely to their own good: for Man makes himself a trouble, where Beasts strive to take away trouble; Men run into Dangers, Beasts avoyd them; Man trou∣bles himself with what the Sense is not capable of, when Beasts content themselves with their Sense, and seek no further than what Nature directs, with the just measure of the pleasure of their Sense, and no more; Beasts seek not after vain Desires, or Impossibilities, but that which may be had; they do not back∣bite or slander; they raise not false Reports, their Love is as plain as Nature taught; they have no seeming Grief; they make no Sacrifice to false Gods, nor promise Vows they never

perform; they teach no Doctrine to delude, nor worship Gods they do not know.

Passion and Appetite of Beasts.

SOme say, Beasts have no Despair or trouble in Mind; but we find by experience, they will be Mad, and we know not from whence the Cause proceeds, whether from the Body, or Mind; then we find by experience, that they be Jealous, Amorous, Re∣vengefull, Spightfull, Deceitfull, Treacherous, and Theevish, they will steal one from another; Again, they say there is no In∣justice in Beasts, yet what greater Injustice can there be among Men, than there will be among Dogs? for one Dog shall come, and take another Dogs Bone from him, although that Bone was given him by Man for a Reward of some good Service done by him for his Master; Again, what Ambition is there amongst Beasts? for one Horse, striving to out-run another, will run so fast, untill it be near dead; and so the like of Dogs: Then what Envy is there amongst them, that if any Strangers, although of their own kind, come amongst them, they will beat them a∣way, or kill them? Then what Covetousness is there amongst them, to hoard and lay up? but this we call Providence in Beasts, and onely Coverousness in Man; and so for Birds also: Then what Pride is there amongst them? as we may perceive in Peacocks', Turky-cocks, Horses, and many others, and we can guesse at Pride but by the Outward Carriage in Men, so in Beasts: Then they say, Beasts are Temperate, and full of Mo∣deration, and that they never surfet themselves with Excess, nor drink, nor commit Adultery; and yet how often have we seen Pigeons break their Crops with their eating? and Dogs and Cats so to over charge their Stomacks with eating, as they are forced to vomit it up again? and many Creatures will burst themselves: And what Man can or will be more drunk than the Ape, if he can got wherewithall to be drunk? And we find few Beasts that will refuse good Liquor, when it is given them, as Horses, Dogs, and the like; and if they had as much as was proportionable to their Bodies, they would be drunk as often as Men; and believe it, if there were Ponds of Wine, as well as of Water, they would drink of the Wine, and leave the Water; and if they had those Meats that Men call Delicious, they would be as Luxurious, and as great Epicures, as Man; for most Crea∣tures love sweet things, which shews them Lickerish; besides, Birds will choose the best Fruits in a Garden to eat of; and they love Savoury-meat, for Pigeons will pick holes in Walls for Salt-Peter, and many the like Examples; and that which we call Adultery and Fornication in Men, is common among Beasts, for every Bird and Beast will choose his Mate to breed on; but yet not contented with one, they will strive to take each others Mate

away, at least make use of them; and how often do Beasts with Beasts, and Birds with Birds, fall out about it, and beat one an∣other, and many times kill one another in the Quarrel? Thus Beasts commit Adultery, as well as Men, if there had been a Law against it; howsoever, they are false in their Loves, and are as Jealous as Men, in taking each others Mate, or making Love to each other, as well as Men and their Wives; besides they will make use of their own Breed, which few Nations will do among Men. Then they say, Beasts have no judgement which to choose and distinguish; but we find Beasts can choose the warmest and safest Habitations; then we see Hounds, that they will smell first one way, then another, but never stay to sent the third way, but run on, as judging of Necessity the Hare must run that way, having no other way left, which is Logick; Be∣sides, all Animals that pursue, or are pursued, shew great Judge∣ment and Wit, both in the choyce of their way, and the execu∣ting of the Pursuit; and the like have those that are pursued, in avoyding the places of Danger, and choosing the places of Se∣curity, if there be any to be found: And what hath more Judge∣ment than the Bears going backward to her Den? Besides, Beasts know by sight how to distinguish betwixt Friends and Foes; Besides, what Judgement do Birds shew, when they fly in a pointed Figure to cut the Air, that their flight may be easy? Then they say, they have no Compassion; but we see they will bury their Dead, and help one another in Distress, or at least do their endeavour; as a Hog, that is a Creature that sheweth as little Good Nature as any Creature, yet when a Dog bites one of them by the Ear, and the Hog cryes out, all the rest of the Hogs, that are within hearing, will come running to the rescue, although they do nothing but grunt when they come; and though they can do their fellow Hog no good, yet it shews a good will. And again, they say they have no Grief; and yet we see daily, how they will mourn for their Young, or the absence of their Mates; and the Turtle Dove seems never to be comforted, but dyes for Grief. Then they say, Beasts have no Memory, or Re∣membrance; which if they had not, how should they return to their Holes, or Nests, when they are once gone out? And there are many Creatures, if they were carried many hundred miles, let them be but loose, and at their Liberty, and they will return to their first Habitation; wherefore they are forced to muffle many Creatures, that they may not see which way they go, because they should not know how to return. Then, that they are not Sociable, nor delight in Society; but we see they will play and sport with one another; and Sheep love Company so well, that they will not thrive, nor grow, but where there are great Flocks of them together. Then, that they have not Fancy; but we see that Nightingales have great Fancy in the variety of their Tones and Notes, and their Invention in many things beyond the In∣vention of Man. Thus there is no Virtue, nor Vice, as Men call

them, but may be found in other Creatures as well as man, but only we give our Knowledge proper Names, and those none. A∣gain, they say there is no War nor Tyranny, in other Creatures or Animals, but man; yet certain there are many other Animals more Tyrannical & Cruell even to their own kind, than man, and will take as heavy a Revenge one upon another, and love Supe∣riority and Power; will not the Cocks fight as fiercely and cruelly one with another for Preheminency, as men? so Bulls against Bulls. They say men have Command over Beasts, but it is as some men have Command over others, that is when they have more Power, as Strength of Body, or advantage of help, either of Numbers, Place, or Time.

The Actions of Beasts.

THough Beasts be apter for some Actions than Men, yet they are not made capable to exercise all in general, as Running, Leaping, Jumping, Drawing, Driving, Heaving, Holding, * 1.1 Staying, Darting, Digging, Striking, Grasping, Cutting, Peirc∣ing, Diving, Rowling, Wreathing or Twisting Backwards, For∣wards, Sideway, Upward, Downward, turning their Joints any way, as man can do; Besides, what curious Motions can Man move his Fingers to, and what subtill Measures his Feer, which no other Creature can do the like; Thus every Member of Man is prompt, ready, and fitted for Action; which makes him so in∣dustrious and inventive, as he becomes so proud thereby, that he thinks himself a petty God; and yet all his Excellency lies in his Outward Shape, which is not compleat, but all his Inward is like to Beasts; Wherefore Beasts might have been as capable as man, if his outward Shape had been according; so that one may almost think, that the Soul is the outward Figure of a mans Body.

Of Birds.

ALL Birds are full of Spirit, and have more ingenious Fan∣cies than Beasts, as we may see by their curious building of their Nests, in providing for their Young, in avoiding great Storms, in choosing the best Seasons, as by shifting their Habi∣tation, and in their flying in a pointed Figure which cuts or peirceth the Air, which makes the Passage easy, and so in many other things of the like Nature; But the Reason seems to be be∣cause the chief Region they live in (which is Air) is pure and serene, when Beasts live altogether on the Earth, where the Air about is more Grosse by reason of continual thick Vapours that issue out; but the Region wherein Birds fly, is clarified by the Sun, which makes the spirits of Birds more refined, subtill, and more lively, or chearfull; For all Beasts are heavy, and

dull in comparison of Birds, having not Wings to fly into the se∣rene Air; But Beasts seem to have as much solid Judgement, & as clear Understandings as Birds, and as providently carefull of their Subsistence and safty, both for their Young and themselves, as Birds; But Birds have more Curiosity, Fancy and Chearfullness than Beasts, or indeed than Men; for they are alwaies chirping and singing, hopping and flying about, but Beasts are like Grave, Formal, and Solid Common-Wealths-men, and Birds like ele∣vated Poets.

Of the Wooing of Beasts and Birds.

IT is not only the Spring time that makes Birds sing and chat∣ter, but it is their Wooing, and striving to please their Mistrisses and Lovers; for most Creatures keep a Noise and Dance when they Wooe, as striving to express their Affecti∣ons: for the Noise of other Creatures is as much as making Ver∣ses by Men to their Mistrisses; for those Noises are the several Languages to expresse themselves, whereby they understand one another, as Men.

Of Passions.

THE Passions of the Mind, are like the Humours of the Bo∣dy; for all Bodies have Choler, Melancholy, and Flegm, nor could it be nourished without them; so the Mind hath many Passions, which without would be like a Stone; so that there is no Humour of the Body, or Passion of the Mind, but is good, if moderately bounded and properly placed; but it is the Excess of the Humours and Passion that destroies the Body and Mind; but the equal Ingredients of Humours make a strong Bo∣dy, and an equal Composure of Passions, makes a Happy and a Noble Mind.

Of Appetite and Passion.

ALL natural Appetites are within Limits, and all unnatu∣ral Appetites are without Limit, and there is nothing more against Nature than Violence, wherefore Man is the greatest E∣nemy to Nature; for natural Passion, or Action, or Appetite are not Violent, Violence being Artificial or Extravagant, not Na∣tural, which is caused by Imagination, Opinions, Examples, and Conversation, which perswade Man to those Appetites which Violence doth work upon.

Of Like and Dislike.

WEE receive Like and Dislike as soon as we receive our Senses, which is Life; for when a Child is quick in the Womb, Pain grieves it, and Ease pleaseth it; but Like and Dis∣like are not perfect Passions; for though they are the Founda∣tion of Love and Hate, from which all Passions spring by the old Opinions, yet are they not perfect Love or Hate; Besides, there is a difference betwixt Love, Liking, and Fondness; for although Love hath a liking, and is fond of what it placeth it self upon, yet Liking and Fondness have not alwaies Love; for true Love is unalterable, when the other two are subject to Variety, for true Love is lead by Reason, and strengthened by Virtue.

Of Self-Love.

SElf love is the ground from whence springs all Indeavours and Industry, Noble Qualities, Honorable Actions, Friend∣ships, Charity, and Piety, and is the cause of all Passions, Affe∣ctions Vices and Virtues; for we do nothing, or think not of any thing, but hath a reference to our selves in one kind or other, either in things Divine, Humane, or Natural; for if we part with Life, which is the chiefest good to Mankind, it is because we think in Death there is lesse Pain than in Life, without that we part with Life for; and if we endure Torment which is worse than Death, for any Thing, or Opinion, it is because our Delight of what we suffer for, is beyond all Pains; which Delight proceeds from Self-Love, and Self-Love is the strongest Motion of the Mind; for it strives to attract all Delight, and gathers together, like the Sun Beams, in one Point, as with a Glass, wherewith it sets all one fire; So Self-Love infires the Mind, which makes it Subtil and Active, and sometimes Raging, Violent and Mad; and as it is the First that seiseth on us, so it is the Last that parts from us; and though Reason should be the Judge of the Mind, yet Self-Love is the Tyrant which makes the State of the Mind unhappy; for it is so partially Covetous, that it desires more than all, and is contented with nothing, which makes it many times grow Fu∣rious, even to the ruin of its own Monarchy.

Of Love.

LOVE is accounted, of all the Passions, the pleasantest and delightfullest, and yet there is no Passion Tyranniseth so much as Love; for it is not a return of the like, though it come in an Equal Measure, that can temper it, nor Hate that can kill

it, nor Absence that can weaken it, nor Threats that can affright it, nor Power that can beat it off, for it delivers up it self, and it will abide with what it loves; Neither is it like other Passions; for An∣ger, although violent, is short; Hate ceaseth with the Cause; Ambition dies, when Hopes are gone; Fear is helped by Secu∣rity; Absence or Reproach of others cures Envy, but nothing lessens or takes away from pure Love; for the Pain increaseth with the Affection, and the Affection with Time; for the elder it groweth, the stronger it becomes; I mean not Foolish and Fond Love, for Inconstancy is the Physician to that; But firm and pure Love, it is opprest with all other Passions, for other Passions are but one against one, but Love is Fi∣red with Ambition, Rubbed with Anger, Torn with Fear, Crampt with Envy, Wounded with Jealousy, so that it Mourns more than it Joyes; This Passion makes Labour a a Recreation, Pain Easy, and Death pleasant, when it brings any benefit to the Beloved: And though Self-Love be the Ground from whence the love of other things springs, yet it lives in the thing beloved, and dies for the thing beloved, to please it self; much Love contracts the Mind, and makes all things little and narrow but what it loves; those that love are dead to themselves, and live in those are their Beloved; for the Desires of the Be∣loved, are the Desires of the Lover, let them be good or bad; for though all Love is from Self-Love, yet at last it Unthrones and dispossesseth it self, and placeth the Beloved in its Rome.

We cannot alwaies love our selves.

WE cannot have the purity of Love to our selves, unless we were perfect; for where there are vain Opinions, and false Imaginations, unsound Understandings, and various Passi∣ons, which make us unconstant to our selves; for though we do not absolutely hate our selves, yet we grow weary of our selves, and dislike our selves for many things; so many times we seek to destroy our selves, by taking our Lives away, as those that mur∣ther themselves; yet the neerest perfection of Love is Self-love, because it is the Original of all other Passionss

There is no perfect Love or Hate in Humanity.

THE reason why there can be no perfect Love or Hate in this World, is, because all things are subject to change and alter; for at whatsoever is in the World we may take such an Ex∣ception, that we may come to hate that which we seemed passionatly to love, and to love that which we seem violently to hate; for perfect Love or Hate must come from chosen Opi∣nions of Good or Bad, either to love Good or hate Evill, as it is natural, if there be any evil in Nature, or in relation to our selves,

as we conceive to do us Good or Hurt; for we cannot truly love or hate, untill we can distinguish between Good or Evil; but to speak truly, we cannot love or hate, untill we perfectly know the Nature and Essence of what we love or hate, which is impossible: for who knows the Essence of any one thing in the World? and what is more unknown than the Nature of Man, either by them∣selves, or others, which is alwaies subject to Alterations? And since nothing can be known, we cannot truly love or hate, for Knowledge is required to the establishment of either; but the Inconstancy of Man is such, as he esteems, and despises one thing in a Moment.

Of Envy.

ENvy, they say, is out of Self-love, which cannot endure the Light of Good Fortune to shine upon any House but its own; yet it seems strange, that Self-love should become its own Hell; for who can say in reason, a Man in love to his Body, racks it so, as it never comes to its strength again; so doth an Envious Man to his Mind: But Envious Men are like them that had rather please their Palats, than abstain for Health; so they had rather see the Ruine of those they Envy, than to have Pro∣sperity themselves.

Of Natural Fears.

AS the Sword gets Power, so Fear maintains Power: for Fear makes Laws, and Laws are Rules to keep Peace. Fear subjects the Minds of Men, and makes them submiss, and makes them to do Right to one another, for fear others should do Wrong to them. Fear makes Carefulness, and is a Watch-Tower for a Mans Safety. Fear makes Order, Order makes Strength, and Strength maintains Power; for a Body out of Or∣der is weak, and is subject to be overcom. I mean not a Cowardly and Servile Fear, to quit his Right, but a Noble Fear, to keep his Own: for as Base Fear makes Knaves, so Noble Fear makes Honest Men, as not to dare to do a Wrong: for as Base Fear is the ground of Cowardliness, so Noble Fear is the ground of Valour; for a Valiant Man is so afraid to lose his Honour, as he will adventure his Life; a Coward is so afraid to lose his Life, as he will adventure his Honour. Base Fear distracts, Noble Far unites. Fear makes Devotion, and Devotion breeds Love; so it is the Parent and Child to Love, as to breed it, and obey it; And Security weakens Power; for Security makes Carelesness, and Carelesness makes Disorder, and Disorder makes Confusi∣on. Besides, what States, nay what private Families, are with∣out private Spies, to find out what weakens? and no sooner

found, but discovered to our Enemies, and an Enemy will lose no known Advantage; Besides, Opportunity makes Enemies, when Care not onely keeps out Enemies, but makes Friends; for Fear makes a Wise Conduct, when Security brings a Disorderly Fear.

Of Revenge for Ill Words.

IT is the greatest Dishonour for a Man to be called a Coward, for a Woman to be called a Whore; and nothing will sa∣tisfie a Man that is called a Coward, but the Life of him that doth it, so Tender is he of his Honour, and so Revengefull doth the Loss make him: But a Woman can give no Honourable Re∣venge; if she be disgraced with Words, she must onely mourn over her Loss of Honour; she may weep Funeral-tears over it, or curse or sigh for it; but when it is once Dead, it hath no Re∣surrection.

Of the Passions of Love and Hate, and of good and bad Dispositions.

THere are but two Parent-Passions, as Love and Hate, from whence all the rest are begot, or derived.

Also there are but two Parent-Dispositions in the Body, the one good, the other bad, from whence Dispositions are begot, or derived.

A good Disposition is caused by an equal Temper of the Con∣stitution of the Body, and an orderly Habit belonging there∣unto; also when the Humours therein be fresh, sweet, clear, and thin.

A bad Disposition is caused from an unequal Temper of the Body, and a disorderly Habit belonging thereunto; also when the Humour is gross, muddy, corrupt, and full of malignity.

But Love and Hate are created in the Mind, increased, and aba∣ted by Imaginations, Conceptions, Opinions, Reason, Under∣standing, and Will.

But those two Parent-Passions and Dispositions do so resemble one another, as they are often times mistaken, being taken one for another.

When the inbred Humours of the Body produce one kind, and the Nature of the Mind another.

Of a Hating Disposition, or a Passionate Hate.

THere is a difference betwixt a Hating Disposition, and a Passionate Hate.

A Hating Disposition is produced from a Weak Constitution of Body, and an overflowing of Malignant Humours, which rise like a High Tide, which cause an Aversion, Loathing, or Nau∣seousness to their Object or Subject. From this Disposition pro∣ceeds Frights and Fears, Soundings and Faintings, as at the sight of what they hate; but when it is against their own kind, it pro∣duceth Malicious Thoughts, Slandering Words, and Mischie∣vous Actions.

But Passionate Hate makes open War, and onely pursueth that which it thinks is Evil; and is the Champion of Virtue, the Sword of Justice, the Guard and Protector of Innocents, and the Pillar of Commonwealths.

Of Loving Dispositions, and Passionate Love.

THere is a Loving Disposition, and the Passion of Love. This Loving Disposition proceeds from Moyst Humours, and a Sanguine Constitution, which makes the Disposition fa∣cile, or pitiful, tender-hearted (as we say) and Amorously kind. From this Disposition Tears flow often through the Eyes, large Professions and Protestations, fond Embracements, kind Words, and dear Friendships, as long as it lasts, but dissolved upon every small Occasion, and never fails to break all to pieces, and those pieces to rise up as Enemies, if any Misfortune comes.

But Passionate Love professeth but a Little, and promiseth Nothing; but will endure all Torments, and dye Millions of several waies, if it had so many Lives to give, for what is loves.

Of Amorous Love.

AMorous Dispositions are a Mullet, and an Extravagancy of Nature, got betwixt the Humours of the Body, and the Passions of the Mind: for the Passions of the Mind, and the Dispositions of the Body, although they be taken by the Igno∣rant for one and the same, having some resemblance, as a Horse, and an Ass, yet they are of two several kinds, and different Na∣tures; the one being Industrious, Couragious, Generous, No∣ble, and Free; the other, Slothfull, Fearfull, and fit for Slavery: But the Passions of the Mind are Rational, the Humours of the

Body, Bestial; for Lust is the Natural Breed of a Sluggish Body, Pure Love the Natural Breed of a Rational Soul: But Amorosity is begot betwixt both, being not so foul as Lust, nor so pure as Love, but is of a mixt nature; and like Mules, that produce no Creature, so Amorosity neither produceth a Noble Of-spring from the Mind, nor seldome any Issue from the Body; for it is rather a whining Contemplation, than a real Act.

Of a Cholerick Disposition, and a Cholerick Passion.

THere is a difference betwixt a Cholerick Disposition, and a Cholerick Passion.

A Cholerick Disposition proceeds from a dry hot Constitu∣tion, and a bitter or salt Humour, that is bred in the Body either by an evil habit of the Liver and Stomack, or an unwholsome Diet: This produceth a froward Disposition, being alwaies a Disquiet to it self, which causes the Words to be cross, the Voyce to be loud, the Countenance to be stern, and the Behaviour ruff and rude.

But a Cholerick Passion is the Fire of the Mind, giving Heat to the Thoughts, which raiseth Ambition, and gives Courage to the Active, Vigour to the Strong, Quickness to the Words, Confidence to the Countenance, with a Resolved Behaviour, &c.

The Sympathy of the Spirits.

THere are Sympathies of Sensitive Spirits, and Rational Spirits; the one proceeds from the Body, the other from the Mind, or Soul; the one is Fondness, the other is Love; this makes Fondness last no longer than the Senses are filled, which every Sense is not onely capable of a Satisfaction of every particular Object, but an overflowing, even to a Surfet, and Dislike; but an Affection that is made by the Sympathy of the Rational Spirits, which is Love, dwels in the Soul, and is never satisfied; but the more it receives, the more it desires; so that this Sympathy is the Infinite of Loves Eternity.

Of the offering up of Life.

THere are few that will freely offer up their Lives to take a certain Death; yet there be three sorts that are the likeliest to do it, as, the Ambitious, the Consciencious, and Lovers; the Ambitious, Fame perswades them; the Consciencious, Fear and Hope perswades them; Lovers, Love perswades them; Am∣bition seeks Fame, Fame seeks Applause, Applause seeks Action,

Action seeks Honour, Honour seeks Danger, Danger seeks Death; Fear and Hope seek Religion, Religion seeks Faith, Faith seeks Martyrdome, Martyrdome seeks Death; Love seeks Ease, Ease seeks Peace, Peace seeks Rest, Rest seeks Death. Those that dye for unlawfull Desires, or in desperate Fury, or the like, these deserve Pity, and Tears of Sorrow, because their Death was their Dishonour; but to dye for their Country, their Religion, Friends, or Chastity, there Tears should be wiped from all Eyes, and Acclamations of Joy should ring for the Renown of such Constant Virtue, as to seal it with Voluntary Death, where Life was onely a Cover to hide it; besides, the Spirits they beget, by example, they give: but this kind of Valour hath few Companions.

The yielding up Life.

A Valiant Man will not wilfully part with his Life, nor yet unjustly keep it; but if his God, his Country, or his Friend, require it, he willingly offers it up as a Sacrifice upon the Altar of Honour; when Desperateness throws his Life into the Jaws of Death for a Vainglorious Fame.

The Difference of killing themselves, and yielding up of Life.

THere are more kill themselves, than willingly offer up their Lives; because those that offer up their Lives, are as a Sa∣crifice, or Atonement for the good of one another, more than themselves; and would rather live than dye, could they keep their Life with Honour: but their Death being a Rescue to some∣thing, as they think, which is more worthy than their Life, they willingly yield it up; where those that kill themselves, do it out of Fear of a Miserable Life: for those do deliver up their Lives Free∣ly and Nobly, that give it, not to avoyd worse Inconveniencies to themselves, as out of Poverty, Pain, Fear, or Disgrace, or the like, but those that leave Health, Wealth, Strength, Honours, Friends, and all other Worldly Pleasures.

The difference between Courage and Valour.

THere is a great difference between Courage and Valour; for though Valour is alwaies Couragious, yet Courage is not alwaies Valiant; for true Valour is built upon Consideration, and walled about with Honesty, and kept in by Fear; for true Valour dares not do a Wrong; where Courage onely follows Appetite, and never considers whether it be Right or Wrong.

Thus Wilfullness and Covetousness are the Spur to Courage, and Justice to Valour; Courage inhabits Beasts, Valour onely Men.

Of True Valour.

ALL those that fight, are not Valiant; but all that are Va∣liant, will fight at fit times: for Valour is a True Under∣standing for what to fight for. A Valiant Man will not fight with a Mad Man, a Drunken Man, or a Coward, but to defend himself; nor with those that are Weak and Infirm, as with Wo∣men, Sick Folks, and Children; for a Valiant Man fights onely in a Just Cause, not unto an Ill End; and though a Valiant Man will not take any Unworthy or Base Advantage on his Enemy, yet he will take all Honest Advantages and Opportunities. But every one (as I said) that will fight, is not Valiant; for some fight through Fear, as when they cannot avoyd the Danger of an Enemy, or when they are forced by Command of Authority to fight, or else they are sure to be punished with a certain Death; some for Shame, some for Example, some for Revenge, some for Covetousness, some out of Despair, some for one thing, some for another: but True Valour fights for no other End but Honour.

Of Fortitude.

FOrtitude of the Mind we call Valour, when it is put into Action; and in Suffering, we call it Patience. This For∣titude is led by two, Prudence, and Justice; it is alwaies accom∣panied with Noble and Heroick Thoughts, but it is often mis∣taken, and in her room takes Desperateness, or Fury, which is alwaies led with Rashness and Indiscretion, and is accompanied with Revengefull, Malicious, and Base Actions. But Valour, the Hand of Fortitude, never strikes, but in a Noble Quarrel: for they are not alwaies Valiant that dare fight, but those that fight for Truth and Rights sake, and to defend Innocence from devouring Wrong: but Desperateness followeth its Appetite, and the Hands of Rashness strike at all. But there is no Motion of the Mind that hath more consideration than Fortitude, nor freer from Extravagancies of Anger or Hate, nor loveth Life better, nor more desirous to be from Scars, or shuns Danger more, than True Valour: for true Fortitude cares not to be known so much to others, as to be satisfied in it self, with Noble Thoughts, and Worthy Actions, either to Act Gallantly, or to Suffer Patiently. Neither is True Valour exempted from Fear, for it is afraid of all Dishonour; and though a Valiant Man is not afraid to lose his Life, yet he freely offers it to defend his

Honour, his Friends, Country, and Religion. Thus Valour is not free from Fear, but placeth it upon fit Subjects or Ob∣jects.

Of Exceptions.

THere are some Humours of the Mind, although they are not Vices, yet they are Veils to Virtue, whereof Ex∣ception is one: for there are few Actions that are more difficult than to keep off Exceptions; and there is no Humout in Man more apt, than to take Exceptions: for Suspicion will fly upon every thing, and sometimes upon nothing, but by Opi∣nions and Interpretations. Besides, there is no Man so exact, but a Stander by may find some Faults at one time or other, either at his Words, Actions, or Behaviour, especially if Censori∣ous; And there is no surer way to judge of a Fool from a Wise Man, than by Exceptions: for a Wise Man takes few Excepti∣ons, but makes the best of all things, but a Fool turns all things to the worst sense, and thinks that all things he meets, have a de∣sign to affront him, which makes all his Thoughts full of Mur∣mure and Discontent; and there is an Old Saying, A Word is enough to the Wise, so one may say, A Word is enough to a Fool, as to trouble all the Company he keeps, or comes into; but the World is onely scattered with Wise Men, and filled with Fools, which makes the Wise cautious; for though they will not Flat∣ter, yet for quietness sake they are forced to dandle and dance the Humours of Fools upon the Tongue of Fair Words.

What Natures bar Friendship, and what make it.

THere are few Men can be true Friends; A Cautious Man, a Politician, a Casuist, a Jealous and an Amorous Man, a Cholerick and Exceptious, a Facile, a False, and Envious, a Re∣vengefull, nor a Coward, or Fearfull Man, for all their Hu∣mours turn the Byas of Friendship another way: Wherefore a Friend must be Wise, Honest, Valiant, Generous, Constant, Sweet, and Patient Man. But these Virtues seldome meet in one Person, which makes so many Professions, and so few Perfor∣mances in Friendships: yet most think they could be Perfect Friends, although nothing harder to perform: for true Friend∣ships are neither confirmed, nor known, but in Extremities, and those Extremities are seldome put in use, which makes Friend∣ships like Bonds that are unsealed: Neither can a Man so truly know himself, much less another, as to be assured of having a true and a constant Friend, but by being, one himself; for a Man may be a Friend in one Extremity, and an Enemy in the next;

nay, a Man may be a Friend a thousand years, and in as many Extremities (if it were possible) and yet one minute may alter him; so Various and Inconstant are the Passions and Affections of Men, and so little do they know themselves, as not onely to be willing to dye, but to have the Courage to endure all the Torments that Life can bear, and yet at some other times of their Lives are so fearfull, as they will part from that which is most dear, but for hopes of Life, or ease from Pain, besides other se∣veral Accidents of less Consequence than Life, that may cross Friendship; which makes an Impossibility of Friendship in this World, unless a Man had an absolute power over himself, or that he had an unalterable Nature, which is onely in the Society of Angels, and not in the Friendships of Men. But those that may be accounted Friends amongst Mankind, are those that do timely Curtesies; and to choose Friends otherwise, is out of a foolish and affected Humour; for one cannot say, I will choose me a Friend for Conversation onely, but that is no Friendship that is but a Companion; so an Acquaintance, and a Companion, and a Friend, are several: for I may have an Acquaintance with one, and yet not my Companion; and my Companion, and not my Friend; but a Friend makes the Triangle.

Of Friendship.

IT is said, that True Friendship of Men is an Union of Spi∣rits; so as it is our Minds that make Friendship, our Senses do not, although they are the Dores that let in that Knowledge which causeth that Friendship; but our Senses have not the power to keep a Friendship; for there was never any of our Senses that could constantly be unwearied of any one Subject or Object, having naturally a various quality, which makes them great Ad∣mirers, but uncertain Lovers and Friends; neither is it altoge∣ther the Strength of Love, but the Length, that makes a perfect Friendship.

Friendship of Kings.

SOme say that Kings are unhappy, because they cannot have a Bosome-friend, for there must be some Equality for True Friendship; and a Prince makes himself a Subject, or his Subject as great as himself, in making particular Friendships, which may cause Danger to his Person and State. But a King that hath Loyal Subjects, wants no Friend. But, say they, a Friend is to open and disburthen the Thoughts from his Heart of all Joys, Griefs, and Secrets, which are not so convenient or satis∣factory to be published to all his Loyal Subjects; To all which may be answered, that his Privy Council is a Secret Friend,

where he may and ought to disburthen his Mind, being an united Body, or should be so; which will increase his Joys with their Joys, and ease his Griefs with their Counsel, which is the part of a Friend: So as a Privy Council to Kings, is as a Private Friend to another Man.

Friendship of Parents and Children.

IT is said, Parents and Children cannot have Friendship; for they must have no tyes of Nature, but be Voluntary and Free; where in Parents it is rather a Self love, or Self∣interest, than a clear Friendship: Where I answer, that there can be no Friendship, but proceeds from Self-love and Interest; for their delight is in their Friend; and to dye for a Friend, is be∣cause they cannot live without him. Besides, say they, there is a Bar that hinders the Friendship of Parents and Children, which is, the Duty and Respect which ought to be in the Child towards the Parent, and a Reservedness of the Father to the Child: But to my thinking, it is a strange Reason, that Duty and Respect should hinder Friendship, as if Friendship were built upon an open Rudeness; But certainly True Love, which is that which makes Dear Friendships, takes, more pleasure to be Commanded, and to Obey those they love, than to Command, and be Obeyed. Besides, Respect hinders not the disclosing, or the receiving into the Mind, or helping with their Bodies or Estates, or parting with Life, which are the Acts of Friendship; For I take Duty and Obedience to be from the Mind, as consenting to their De∣sires, and respect as towards the Body; by an humble presenting of it self: But a Reservedness of the Parent to the Child, is ra∣ther a proud Insulting, and Love of Authority, than out of Love or Consideration for their good, or to keep their Natural Af∣fection; for it must be a very Ill Nature, that sweet and kind Perswasions, free and open Relations, seasonable and secret Counsellings, willing and reasonable Actions, shall not onely keep the Natural Love, as from the Child to the Parent, but tye a perfect Friendship, as from Man to Man; unless you will say, there can be no perfect Friendship, except there be an equality of their Ages, which indeed a Child and a Parent can never be even in. But Parents are so far from making of Friendship with their Children, as they know less, and are more unacquainted with them, than with Strangers, by their reserved Formalities; or else they are so rudely Familiar with their Children, as makes their Chil∣dren rudely Familiar with them; in which kind of Natures and Humours can be no tyes of Friendship, neither with their own, nor Strangers.

Of Madness in general.

THere are more that run Mad for the loss of Hope, than for the loss of what they have Enjoyed; as for example, How many have run Mad for the loss of their Servant, or Mistress which are called Lovers? but few or none for their Husbands or Wives; every Town, or Kingdome at least, may be an Example of the first, but few in the whole World to be heard of the last. And how many Parents have run Mad for the loss of their Children, because they have lost the hopes of their Perfections, or Excellencies, which Time might have brought forth, that might have been an Honour to their Name and Posterity, which by Death were cut off? So as it is not so much for the present Comfort they lost in their Child; for few Parents make their Children their onely or chief Society; but the expectation of the Future being lost, is that they most commonly run Mad for; for there are none that wish not themselves in a good Condition; and there are very few, that not onely wish themselves in a better Condition, though they have no cause to complain, but hope to be so; and where the Hopes are cut off, and the Desires remain, they must needs grow Impatient, and Impatiency grows Extra∣vagant, and Extravagancy is Madness. But how seldome is it heard, that Children run Mad for their Parents? the reason is, because there is little hopes from them, but of their Estates, or Titles, if they have any; for Men never consider so much what is past, as what is to come, unless it be to compare the past time with the present, that they might guess at the Future: So that there is nothing to hope from Parents, because all things are past from them; for Men joy more in looking forward through their Posterity, than in looking back upon their Ancestors; the one is a Contemplation of Life, the other but a Contemplation of Death; and though they are sometimes proud of their Forefathers wor∣thy Actions, yet they take more delight in the hopes of their own Posterity. And when Men grow Mad for the loss of their Estates, it is not for what they have enjoyed, but for what they would, or might have enjoyed, had not Ill Fortune been, but now they cannot. And when Men fall Mad through Despair, it is because they have no hopes of Heaven: So that Hope is the Life of Mans Thoughts, and the Ground of his Actions; it makes Piety in the Church, and Industry in the Common∣wealth; where the want of it is a Death in Life.

An Epistle to the Unbelieving Readers in Natural Philosophy.

MANY say, That in Natural Philoso∣phy nothing is to be known, not the Cause of any one thing; which I can∣not perswade my self is Truth: for if we know Effects, we must needs know Causes, by reason Effects are the Causes of Effects; and if we can know but one Ef∣fect, it is a hundred to one but we shall know how to produce more Effects thereby.

Secondly, That Natural Philosophy is an endless Study, without any profitable Advantage: but I may answer, That there is no Art nor Science but is produced thereby; if we will, without Partiality, consider from whence they were derived.

Thirdly, That it is impossible that any thing should be known in Natural Philosophy, by reason it is so ob∣scure, and hid from the knowledge of Mankind: I an∣swer, That it is impossible that Nature should perfectly understand, and absolutely know her self, because she is Infinite, much less can any of her Works know her; yet it doth not follow, that nothing can be known; As for example, There are several parts of the World discovered, yet it is most likely, not all, nor may be ne∣ver shall be; yet most think, that all the World is found, because Drake and Cavendish went in a Circular Line, untill they came to that place from whence they set out

at first; and I am confident, that most of all Writers thought all the World was known unto them, before the West-Indies were discovered; and the Man that dis∣covered it in his Brain, before he travelled on the Na∣vigable Sea, and offered it to King Henry the Seventh, was slighted by him as a Foolish Fellow, nor his Intel∣ligence believ'd; and no question there were many that laugh'd at him, as a Vain Fool; others pity'd him, as thinking him Mad; and others scorned him, as a Cheating Fellow, that would have cosened the King of England of a Sum of Money: but the Spanish Queen, being then wiser than the rest, imployed him, and ad∣ventured a great Sum of Money to set him forth in his Voyage, which when the Success was according to the Mans Ingenious Brain, and he had brought the Queen the discovery of the Golden and Silver Mines, for the Spanish Pistols, Then other Nations envyed the King of Spain, and like a Company of Dogs, which fought for a Bone, went together by the Ears to share with him. So the Bishop that declared his opinion of the Antipodes, was not onely cryed down and ex∣claimed against by the Vulgar, which hate all Ingenuity, but Learned Sages stood up against him, and the Great and Grave Magistrates condemned him as an Atheist for that Opinion, and for that reason put him from his. Bishoprick, and thought he had Favour, in that his Life was spared; which Opinion hath since been found true by Navigators. But the Ignorant & Unpracticed Brains think all Impossible that is not known unto them. But put the Case that many went to find that which can never be found, as they say Natural Philosophy is, yet they might find in the search, that they did not seek, nor expect, which might prove very beneficial to them. Or put the case ten thousand should go so many waies to seek for a Cabinet of pretious Jewels, and all should miss of it but one, shall that one be scorn'd and laugh'd at for his Good Fortune, or Industry? this were a great Injustice: But Ignorance and Envy strive to take

off the gloss of Truth, if they cannot wholly over∣throw it. But I, and those that write, must arm our selves with Negligence against Censure; for my part, I do: for I verily believe, that Ignorance, and present Envy, will slight my Book; yet I make no question, when Envy is worn out by Time, but Understanding will remember me in after Ages, when I am changed from this Life: But I had rather live in a General Re∣membrance, than in a Particular Life.

Notes

• * 1.1

  That not any one Beast shall have so many several Motions as Man hath.