Of education, especially of young gentlemen in two parts, the second impression with additions.

CHAP. XI. Of Invention, Memory, and Judg∣ment; and how to help, bet∣ter, and direct them.

IT is not my purpose to intermeddle with any particular Art or Science in this discourse; but only with such things, as do not properly fall under, or belong to, any of them, yet are generally required to them all. And first I must reassume, what before I only mentioned, that there are three faculties to be cultivated, Wit, Memory, and Judgment.

1. WIT, the actions whereof are fancy, or invention, is in ordinary acception, nothing else but a quicker apprehension of such notions, as do not usually enter into other mens imaginations. It con∣sists (saith Thesauro) in 1. perspicacity, which is the consideration of all, even the minutest, cir∣cumstances: and 2. versability, or speedy com∣paring them together; it conjoins, divides, de∣duceth, augmenteth, diminisheth, and in sum puts one thing instead of another, with like dexterity, as a jugler doth his balls. It differs very much from judgment; that is more perspi∣cacious, this more profound; that more quick, this more stable; that chiefly considers appear∣ances, this reality; that produceth admiration and popular applause, this profit and real ad∣vantage. Ingenious men are commonly impatient

of thinking, and therefore take appearances for reality; and their fancy still suggesting new conceits, suffers them not to weigh or com∣pare reasons: wherefore they are commonly unfit for busines; their ability consisting in sudain apprehensions, and quick expressions; whereas 'tis only study, and thinking, that hatcheth and produceth all noble designs and actions. And if ingenious men do come to consider seriously, or to deliberate, they are a∣ble to say so much for either side, that they have no resolution; they dispute well, but con∣clude nothing. Consequently they are irresolute, inconstant, and unfortunate: and their wit fail∣ing before they arrive at old age, and not be∣ing furnished in their memory and judgment, they become flat and contemtible. But if wit be joined with power, it is very dangerous to the public. Sapientia sine eloquentia parum prodest civitatibus; eloquentia sine sapientia nimi∣um plerunque obest, prodest nunquam. saith Cie. l. 1. de Invent. I think I may truly add, that all mischiefs in Common-wealths proceed from these Wits; for wise men will not disturb go∣vernment, and fools cannot. Whereas the Ju∣dicious man is fitted for any emploiment, con∣siders what dangers and evils may happen, and avoids them; consequently is prosperous, brings about his designs, advanceth himself and fami∣ly. And the longer he lives, the more doth his Talent increase. In sum, the one is best in a Tavern or Coffy-house, the other at a Councel-table: the one is a facetious compa∣nion, the other a faithful friend; the one a good droll, the other a good Patriot; the one makes us merry, the other wise. Wit, say some, pro∣ceeds

from active spirits, or a greater degree of heat in the brain; the excess whereof pro∣duceth madnes; and so difficult it is to deter∣mine what degree serves for one, and what for the other, that the Proverb assigns them the same confines. And indeed the conceits of Mad-men are nothing else but high and ex∣travagant Metaphors: as that of one who fan∣cied himself a fire-brand, and desired every one he met to blow him. Another thought himself a mustard-seed. Another took himself for a glass-alembick with a long nose, the droppings whereof he called Rose-water. O∣thers were Cocks, Urinals, &c. A lesser de∣gree of madnes was that they called Enthu∣siasm (many times from some vapor or water out of the Earth) which was imagined to come from the Gods, and which created the most ingenious Poets. Who all, pretending to that afflatus, continually call'd upon the Mu∣ses, Nymphs, and Presidents of those inspirit∣ing places, in the beginning of their Poems. And they, who are denied by Nature this fa∣culty, and will not take the pains by study and exercise to prepare and fit themselves, are wont to increase their heat or frenzy by Wine (which causeth a temporary madnes;) or by some high Passion, which hath the same effect as drunkennes. Magna pars eloquentiae est dolor, said Seneca, when he heard a dull Orator de∣clame most eloquently that day his Son died. So Polus the Actor, that he might more vive∣ly represent the grief of a Father upon the body of his deceased Son, brought in an Urn the ashes of his own Son newly dead. This for one Passion. So for anger, Si natura negat,

facit indignatio, versum. Archilochus and Hip∣ponax two very bad Poets, yet for spite and rabbia, to be revenged of two persons that in∣jured them, invented those doggrel sorts of Verses, Iambics and Scazons, whose force they so well applied, that their Adversaries made away themselves. And for Love, let the Smith of Antwerp be witnes; who, being re∣fused by his sweet-heart because of his dirty Profession, changed his hammers and anvil for pencils and tables, and arrrived to be the fa∣mousest Painter of his time. But to let these pass; Wit is the mother of facetiousnes, con∣ceits, jests, raillery, satyricalnes, (which is al∣most synonymum to wit,) drollery, quick re∣parties, quaint Metaphors, and the like, in conversation. Of projects, new Inventions, Mechanical Instruments, &c. And in learning is the great Nurse of Poetry, Oratory, Mu∣sick, Painting, Acting, and the like.

2. JUDGMENT is the deliberate weighing and comparing of one subject, one appearance, one rea∣son, with another; thereby to discern and chuse true from false, good from bad, and more true and good from lesser. Which who so doth, is a wise man, beloved of God, and reverenced of all good men. Its parts consist 1. in circumspecti∣on, or consideration, of all circumstances, ad∣vantages, accidents, &c. 2. In sagacity, or col∣lecting much from little hints; which requires both a great vivacity, serenity, and subtilty of spirit; all these together make up Solertia. 3. In caution or weighing all things for, and a∣gainst, the subject. And 4. Providence, or pro∣vision of futures, what may, and what may

not, most probably fall out; which is the height of human wisdom. A judicious man is stable, solid, serious, looks after truth, real advantage, and happines; is fit to govern and obey: is not rash or inconstant; believes not easily; nor easily disbelieves, but as his reason guides him. His discourse is not so plausible as solid; useth reasons more then Metaphors; speaks to purpose, and knows when to hold his peace. He is what every one strives, but few arrive, to be. This faculty is proper for all Sciences that depend upon rational discourse, and much thinking, as Divinity and the profound myste∣ries thereof; Natural Philosophy, and Moral; Practical Medicine, Law, Judicature, and Go∣vernment in Peace and War.

3. MEMORY is the calling to mind or recol∣lecting of what hath bin before known and appre∣hended. They that excel in it are accounted many times greater Clerks then wise men; are able to cite many Books, and Authors, and their Editions; can tell their opinions; and enterlace their discourse with ends of gold and silver. Yet, if not menaged by judgment, their opinion or learning is of little force or esteem amongst knowing men; who yet can gather many useful things out of their confusion. This faculty is necessary for Lawyers, whose learning lies in quotations, and records; and who number, rather then weigh, their Authori∣ties. 'Tis also proper for learning Languages, Criticismes, Philology, Antiquities; for put∣ting out, commenting upon, and making In∣dexes to, Authors. It is a natural faculty, and conspicuous even in Children, who by it learn

till they arrive to some considerable degree of Understanding.

4. IT is commonly imagined, that a great memory seldom accompanieth a great wit, or a good judgment; and that these three are incom∣patible one with another; that they have di∣vers habitations in, and a divers temperature of, the brain. Whereas I think the contrary is generally, but not alwaies, true. And thence is gathered an effectual argument, that they are all menaged by one great Agent, the Soul or spirit; which is above temperature, place, and matter. That one man proves not excel∣lent in all or many Sciences, proceeds not from the inhability of one or other faculty of the Soul; but either from the long time re∣quired to one study; from want of industry, every one being most ready to make use of, and cultivate, that, wherein they have some natural advantage, and to neglect the other; or from the two great attachment Men have to what they first master, so that all follow∣ing studies are cast into the mold of the first; or lastly from a mistake, for that memory is not so conspicuous, except where wit and judgment are wanting. Yet in these later times what persons have we seen eminent in all three faculties? Erasmus, when a youth, had all Te∣rence and Horace by heart; Jos. Scaliger in 21. daies got by heart all Homer (the Ilias contain∣ing 31670 verses, and the Odysses about the same number) and in 4. months all the other Greek Poets. Monsieur Peiresk, when a youth at School, could repeat all Ovids Metamor∣phosis, and Justins History without book.

Card. Bellarmin, saith Gallutius, had such a me∣mory, ut quicquid legeret scriberetve statim ac su∣bito reciperet, quicquid recepisset, fidelissimè constan∣tissimèque retineret. P. Paolo Sarpi's great me∣mory, as well as wit and judgment, even from a child, read in his life. What a man Mon∣sieur Pascal was in divers Sciences, his other works; what in Divinity, the Provincials Let∣ters, demonstrate. I will omit Julius Scaliger, Joh. Picus, Paulus Scalichius, Adr. Turnebus, Ca∣saubon. Card. Perron in four daies got by heart all Ecclesiastes in Hebrew, and besides his o∣ther vast abilities, was also an excellent Poet. Mr Oughtred in his old age had Ovid and Vir∣gil fresh in his memory. Fr. Suarez had S. Au∣stins works so by heart, that he could repeat, not only the sense, but for the most part his very words; and if he was asked of any thing in his own works (22. Volums in fol.) he could tell the place and very page where he treated of it. But this himself called not me∣mory, but reminiscence; for it was indeed as much judgment as memory: for he was so well versed in that learning, and so perfectly ma∣ster of it (having read the whole Course of School-Divinity, as I remember, 17. times over) that if he were asked of any point, or conclusion, he would discourse of it just in the same manner, and order, as he had writ it in his Books. I could produce many more instances. But in reason, the goodnes of the judgment must depend upon invention and me∣mory; that being the faculty which gives sen∣tence according to the reports of the other two. Yet few there are in whom these facul∣ties are, as I may say, mingled ana. It is best

therefore that all be cultivated and advan∣ced as high as they are capable to be: and what is most defective is most to be helped. And Children having memory by nature, in∣vention not till youth, nor judgment till matu∣rity, their memory is first to be menaged: only with this caution, that they be made to un∣derstand what they learn, and the reason of it, as soon as they shall be capable.

5. OF the bettering of Judgment we shall speak in another place; but for Memory, be∣cause we remember better those things, 1. which we learn from our childhood; 2. which we are more attentive to; 3. which we exer∣cise our selves most in; 4. which we orderly apprehend; 5. which we can call to mind from the beginning; 6. which we conceive to be somewhat like; 7. and which is pleasing to us; and because childhood and youth have their memory (tho not so excellent as men, yet) more useful then their understanding; therefore what ever they learn, let it be got by heart; that they may repose and store up in their me∣mory what their understanding afterwards may make use of: let them also frequently render it, and after several interstitiums; which will be a great help to their memory, to the perfecting of which nothing conduceth so much as pra∣ctise. Yet there is also an Artificial help to memory, which is variously and obscurely de∣livered by many Authors; the shortest and ea∣siest is this. Make use of a sufficient number of places best known to you; as of Towns in the way to London, the Streets of London, or the Signs in one Street, such in fine as are well

known to you. Keep their order perfectly in mind, which first, which second, &c. and when any word is given you to remember, place it in the first Town, Street, or Sign; joining them together with some fancy, tho never so extravagant, the calling to mind your known place will draw along with it the fan∣cy, and that the word joined to it. And these you may repeat afterwards either in the same order as they were delivered, or backwards, or as you please. This serves very well for words, and indifferently for verses after much practise; but it requires a long time by this art to re∣member Sentences. A succedaneum to memory is writing; and Students are wont to serve them∣selves of Common-place-Books, excellent helps to ordinary memories. The best way that I know of ordering them, is; To write down confusedly what in reading you think observable. [Young Students commonly take notice of remarkable Histories, Fables, Apologues, (such as are not in Esop) Adagies, if not in Erasmus, or Manutius. Hieroglyphics, Emblems, Symbols; (which are all but simile's drest after divers fashions) Histories of heathen Gods, Laws and customes of Nations. Wise and useful Sentences. Ele∣gant Figures, Reasons and Causes, Descripti∣ons and the like.] Leaving in your Book a consi∣derable margin; marking every observation upon the page as well as the pages themselves with 1, 2, 3. &c. Afterwards at your leasure set down in the margin the page of your Index, where the head is, to which such Sentence relates: and so enter into the Index under such a head the page of your Note-book, wherein such sen∣tence is stored. These Note-books, if many,

are to be distinguished by A, B, C, &c. your Index must be well furnished with heads; yet not too much multiplied, least they cause con∣fusion. Your own experience will continually be supplying what is defective.

6. INVENTION is bettered by practise, by reading, by imitation, and by common-places.

1 FOR practise, let him have a Teacher, who himself hath some considerable dexterity and practise in it, who may guide his charge by fit and easy rules and exercises, and not thrust him upon fishing in Books at first; and may take his subject after him, and shew him what more might have bin said, and what he hath said, bettered. Neither let the young man torture his mind at all; but set down what is suggest∣ed by his memory or fancy concerning his sub∣ject, be it considerable or no. The Soul will by little and little heat, and wind it self, unto higher conceptions; and in transcribing, he may reject what is too obvious. Let him be taught first to fill up a Sentence with epithetes, oblique cases of the Instrument, manner, cause, and all circumstances and relations: which is easily known by the rection of the parts of his Sentence. Practise him in most easy oppositions of Not and But; in most easy descriptions of things most familiar to him, to enure him to the observation and taking notice of what he sees: in enumeration of parts and species, as The old is better. In Histories or Fables; giving him somewhat to make out the rest, as Ultima om∣nium spes evolavit è dolio; in most easy and fa∣miliar similes, as of a Shepheard and Magistrate,

pismire and industrious person; sufficient vari∣ety of these is collected by Erasmus. Under simile's are comprehended also Metaphors, Al∣legories, Fables, Parables, Symbols and the like. And it were a good exercise amongst a circle of Scholars, to propose a Symbol (the easiest first) and every one to answer in his turn; v. g. let every one give his Symbol of fortitude, and a motto or word for it such as, a Pillar, which sustaineth the greatest weight laid upright upon it, the motto Rectum stabile; a Palm tree that grows up against a pressure, Tu ne cede malis, sed contra audentior ito; to a Die, homo quadratus; An oaken-bough struck with lightning, impavidum ferient: A Rock, an An∣vil, an helmet, &c. Fables are taken (as Symbols from things natural) from things animate, as an Eagle, Cock, &c. clothing them with speech and action; such betwixt Men, are Pa∣rables. So there are mixtures of all these, as, Easter said to the Griggs, tarde venerunt. There are also compound subjects, which they call Em∣blems, of which Alciat, Sambucus, and many others have made Volums. Such are also Im∣presa's of great Men, a vast number whereof are collected by Typotius and others. Another way of practise is, to apply all such things as he seeth, or as occur in his ordinary busines or conversation, to somewhat of morality, po∣licy, &c. As seeing an Ivy thrust down the wall upon which it grew, one said, that was the perfect emblem of a flatterer; an onion having its germe covered with so many scales, representeth a man that conceals his intention under many pretences, and the like.

2 FOR reading; verse him well in inventive Authors: such are generally all Paradoxists, Sa∣tyrists, such as write one against another, De∣clamators, Controvertists, and generally Ora∣tors and Poets, as Cicero, Quintilian, Seneca; I name him last, because, tho his matter be ve∣ry good, yet he husbands it well, and spreads it thin. Among the Latin Poets, Lucan, Ju∣venal, Claudian, Epigrammatists, &c. Let him also use his own invention before he reads upon his subject; and in reading set down what his own fancy suggests upon, or besides, the Au∣thor; and let him alwaies read. Cassiodorus re∣ports of Tully, that he refused to plead when it was expected, because he had not read upon his subject.

3 FOR imitation; let him imitate those he readeth (as is taught in Rhetoric) by transla∣ting, paraphrasing, epitomizing, and composing up∣on his own subject somewhat like the other. Give him the same subject with an Author unknown to him; and then compare his con∣ceits, fancies, reasons, metaphors, &c. with the Authors. Let him also vary discourses, as an History into a Dialogue, or Epistle; which take their Arguments from all occasions; as Antenor to Priamus, to send back Helena. Aga∣n emnon to Menelaus to quit her. So to vary Comedies and Dialogues into Epistles and Dis∣courses, as Mitio to Demeas to spare his Son, and the like.

7. 4 FOR Common-places and helping the In∣vention by them, many have written very co∣piously; others think it altogether unuseful.

For that experience testifies; That those, who have passed the course of their studies, and ne∣ver understood or practised this Art, have yet had very good Inventions; that those who use their fancies, do not at all serve themselves of these common-places, nor beg at every door for Arguments and Metaphors; that the mat∣ter suggested by these places is only general, or an heap of universal notions, which is rather a disadvantage then an help. Thus l' Art de penser. But on the contrary, it must be ac∣knowledged, that all the Ancients, Aristotle, Cicero, &c. made great account of this; that tho some have great parts, that they can without Art perform the effects of art, yet all Fields have not a River or a Spring in them, but some require the diligence of a bucket; that those (whom they called Sophistae) who governed in their daies, made Profession, out of these places, to teach to discourse upon any subject pro & con, and to say all that could be spoken concerning it: that many of late daies have attained to plausibility in discourse meer∣ly by Lullies art, which is but a few of those common-places; and those too the most general and indistinct: that all conceptions are drawn out of these places; and if reason naturally as it were, and of her self runs to them, it can∣not but be very useful (for Art is a more cer∣tain guide then Nature) to make her see her own power, to discover to her self her great treasure, and to direct her, whither to go for what she wants. For if the Soul be a great Palace furnished with all necessaries; is it not a considerable assistance to the general Dispen∣ser, to shew him where every thing is di∣sposed

and deposited in its proper place? The sole reason, why these are not more taught in the Schools, is, because they are included in, and learned together with, Logic and Philo∣sophy; and tho the use of the Topics in Lo∣gic be quite different from this here in∣tended (which seems to be the mistake of that Author) yet being the things are the same, it is left to the diligence and versability of the Understanding, to apply them according to all their uses. The uses of Topics in Logic and Rhetoric, are to discover the value and force of a proposition in order to find out the truth, and to produce assent in our selves or o∣thers, either by conviction or perswasion; but here they serve to procure a right notion and apprehension of things, by considering all that belongs to them: as also to communicate the same right notions to others; and by questions to draw forth as many notions as the subject will afford. It is true also, that these places are general; for being the common springs of wit and inventi∣on, they cannot be otherwise; Invention being the well applying of general predicates to particu∣lar subjects. Thus much also I confess, that these Topics are not so profitable to them, who already understand Sciences, as to those who are ignorant, and concerning the usefulnes of them to such, Matteo Pellegrini (of whose Fon•• del' ingegno I have made much use in this chapter) telleth us; that the Gentleman, for whom he com∣posed that Book, by the use of it, arrived to such a perfection, as to be able in a short time to write, without defacing one word, many pages concerning any the meanest subject pro∣posed to him; to the great admiration of as many as knew him.

It is also to be noted, that some subjects are barren, which notwithstanding will serve very well for beginners; such are universal, plain, ordinary themes and propositions, which are to be fertilized by divers Artifices; chiefly by clothing them with some rare or unaccustom∣ed circumstances; such as have a shew of novelty or unexpectednes, for nothing else is grateful. As to congratulate for a degree, marriage, &c. are barren, except there be somewhat particular of age, severer examination, extraordinary merit, &c. It is also to be noted, that, tho some per∣sons have such happy Inventions, that they can presently compare notions, and as it were descant ex tempore upon a subject; yet will they sometimes be at a loss; and then these Topics will be useful unto them, tho perhaps not so much as to ordinary wits; who must read, and observe much, that they may store up a Magazin of conceptions; and practise much also, that they may readily and easily by their questions pump out what is to serve their occa∣sions. For every proposition is the answer to some question, and we think we understand perfectly, when we are able to answer any question con∣cerning our subject. All subjects also are either of single words, or propositions.

Invention concerning single words consists chiefly in substituting other single words for it, whether for expressions only, or to raise more matter for propositions.

In short, the height of the Invention, a sin∣gle word is capable of, is an high Metaphor, Ca∣tachresis, or Hyperbole. I will give you an ex∣ample of a single theme, and how the fancy descants upon, and menageth it through all

the Predicaments, out of Imman. Thesauro, to save my self the labor. His subject is a Bee, dead, in Amber, which he makes a compound subject, and takes first the several parts, Bee, and Amber.

Substantia.

APIS. Animans, fera, avicula, corpusculum vi∣vax, insectum.

ELECTRUM. Gemma inanimis, Heliadum so∣rorum lacrima, arborum sudor, humor concretus, viscus, gelu.

Quantitas.

AP. Pusilla, brevis, levis, monstrosa.

EL. Gutta, stilla, rara merx, informe corpus, formas se in omnes vertens.

Qualitas.

AP. Flava, auricolor (for first she was iron-co∣lored, till Jove changed that for golden, be∣cause she was his Nurse) sonora, ingeniosa, prudens, sedula, casta, vilis, metuenda, sonitu minax.

EL. Flavum, mellicolor, illustre, perspicuum, clarum, pretiosum, nobile, à fluido aridum, tenax, geli∣dum, fragile, sterile.

Relatio.

AP. Fimo-genita, mellis genitrix, nobilissima insectorum, Jovis nutricula, fera socialis, Reip. amans, fucorum hostis, Regi fida, Colonis chara; Harpyiae, Amazoni, Pegaso similis; Aristaei in∣ventum.

EL. Ex populo genitum; matronis carum; spe∣culo, auro, vitro, simile.

Actio & Passio.

AP. Hortos populatur; dulces è floribus succos de∣libat; furunculos insectatur; nocuis nocet; telum jaculatur; venena fundit; nectareos molitur favos;

facibus ceras ministrat; aliis mellificat; domos ar∣chitectatur; Remp. gerit; Regibus paret; pro Rege militat; fumo necatur.

EL. Magneticâ virtute paleas rapit; animalcula illaqueat; labra mordet; oculos allicit; Phae∣tontem extinctum deflet; artificum torno expoli∣tur, elaboratur.

Locus & Situs.

AP. Hyblaea, Cecropia, odoris innata floribus, hor∣torum cultrix, ceratae urbis inquilina; domi ni∣dificat; dulces nidos fovet.

EL. In Eridani ripa, ad Phaethontis sepulcrum stillat; monilibus & armillis inseritur; thesau∣ris atque scriniolis servatur.

Motus.

AP. Per fiorea rura volitat, vagatur; semper fugax, quasi aliger equus, & eques; dum voli∣tat, pugnat,

EL. Trunco haeret & profluit; lentum, segne.

Quando.

AP. Brevis aevi; in castris hyemat; vere novo se prodit; in aurorâ roscidum nectar legit.

EL. Aeternum, immortale; vere liquatur; den∣satur bruma.

Habere.

AP. Pennigera, alata, loricata, armata; tubam & hastam gerit; ipsa telum & pharetra.

EL. Aurium appendix; virginum gestamen; moni∣lium decus & luxus; inter opes numeratur.

So joining several of these together, you may call a Bee Ingeniosum insectum; hyblaea hospes; A∣les Cecropia; nobilissima simi filia; aurea Jovis al∣trix; florum praedo, hirudo; Florae satelles; cerea∣rum aedium architecta; nectaris propinatrix; mel∣lis opifex; pusilla hortorum Harpyia; volans vene∣fica; loricata avicula; alata Amazon; volatilis

tuba; viva telorum pharetra; surunculorum terri∣culum, &c.

And Amber, Pretiosum gelu; luctuosa Eridani gemma; jucunda Heliadum lacrima & monile; Phaethontis funus; lapideum mel; aridus liquor; concretus fluor; aurum fragile; gemmeus arborum sudor; gelidus ignis; viscosa lux; avicularum illex & pedica; flavus palearum magnes; gemma rapax, mordax; fulva Eridani supellex; lubricae opes, te∣naces divitiae; populea spolia; lapis non lapis; ar∣millarum pupilla; lacrimosum Matronarum delici∣um, nobile aurium pondus.

Then he joins both together, not consider∣ing that the Bee is dead.

Substantia.

Nova Metamorphosis! olim flebilis Niobe in sa∣xum, nunc apis flebilem in gemmam migrat: Mirae deliciae! Apis inter gemmas numeratur: lapis anima∣tur, animal lapidescit: Medusam vidit apicula; imo eadem Medusa est & lapis: novas natura docet in∣sitiones, in arbore gemmas, in gemmis apes: prodi∣giosa fecunditas, lapis aviculam parturit, &c.

Quantitas.

Myrmecidis anaglyptis adnumerandum opus; apis in guttâ. Unica haec apis rempub. perosa sibi vivit; sola suum implet aviarium, & pusillâ se in aulâ ja∣ctat, &c.

Qualitas.

Fulva apis fulvâ lucet in gemmâ; electrum dixe∣ris in electro. Cerne ut gemmeo radiet fulgore igno∣bile insectum; dices etiam Apicula est sidus. Alget Apis in flamma; ardet in glacie: quid enim ele∣ctrum nisi flammeum gelu? vilissima rerum Apis electro pretium astruit; nescias utrum utri plus conferat, Electrum Api, an Apis Electro. Haec pretiosior est captiva quam libera, eo carior quo

clarior. Hem voluptuarius puellarum terror Apis in gemma; de alieno superbit Apis, luce fulgens non suâ.

Relatio.

Jovis altrix praemium alterum tulit, olim aurea, nunc gemmea; imaginem cernis quam nemo expres∣sit, sine caelo caelatam; nimis ipsa sui amatrix api∣cula perpetuo se miratur in speculo.

Actio.

Arbor apim, apis oculos rapit; ex istâ gemma pateram confice, Nectar apicula propinabit. Cerne ut arcto complexu hyblaeam volucrem gemma soveat; dices electrum esse Adamantem. Ad Phaethontis sepulerum dolens apicula lacrimis obruitur. Aucu∣pio delectantur Heliades, viscus est lacrima. In∣cauta apis in lacrimis invenit insidias. In furto deprehensa gemmeis compedibus tenetur apicula. Non impune arbores pupugit ut flores. Florum praedo fit arborum praeda. Avarae volucri viscus est gemma. Electrum vidit Apis, mel opinata in illecebris la∣queum reperit. Dolosas experta gemmas, viscata munera, &c.

Locus & Situs.

Gemmeâ in thecâ latet venenum. In gemmâ la∣titat fera: & opes timentur. Apum Regina regi∣am invenit qualem nec Semiramis. Auream do∣mum sibi condidit Nero, Apis gemmeam.

Sumtuosa haec Apis in gemmâ nidificat. In spe∣culo excubias ducit. Gemmam custodit apis quâ cu∣stoditur. Apim coluere Aegyptii, apem avari. In∣fidae infida latebra latentem prodit. Ubi asylum sperabat carcerem invenit, &c.

Tempus.

Strenua bellatrix apis in gemma hyemat, aestivat in glacie. Brevis aevi avicula lacrimis aeternatur. Nuper avis, nunc lapis.

Motus.

Vernis fessa laboribus apis vacationem obtinuit in gemmâ. Castrorum desertrix in ostro cubat. A lento velox tenetur. In liquido haeret, in sicco nat at. Ni∣mis alte volitans Icario lapsu naufragium fecit. Ef∣fugere si potest, nollet, illustrem sortita carcerem. Rara avis volucri gemma, &c.

Habitus.

Novum indumenti genus, vestita est apis & nuda pellucet. Jam matronales inter luxus feram nu∣meres, &c.

If you add to these another circumstance, the Bee dead in Amber, you discover a new field of matter.

Substantia.

Venesica hic jacet cui gemma venenum suit. Ti∣tulo non eget hic tumulus, latentem cernis. Letha∣lis hic succus, quam necuit, servat; dubites, apisne mortua sit an electrum vivat; exanimatum corpus suum animavit sepulorum. Hoc cadaver, uti He∣ctoreum, pretio redimitur, &c.

Quantitas.

Pusillum hoc sepulorum Mausoleo insultat. In∣gens miraculum apis mortua. Unica jam non est Phoenix, alteram ostendit Eridanus.

Qualitas.

Obscura olim avicula, dum extinguitur, lucet. Hoc cadavere nihil pulerius, nihil hâc umbrâ cla∣rius; Flysium habet in gemma. Luxus est sic pe∣rire. Pretiosum hoc funus invidiam morti de∣traxit.

Relatio.

Gemmeum apiculae typum cernis in protypo. Sese ipsa finxit & fixit. Narcissi fatum experta est apis in speculo mersa. Hanc puellae vivam oderunt, mor∣tuam colunt.

Actio & Passio.

Exigua haec artifex majori ingenio cadaveri ca∣vit quam corpori; ceream sibi domum molita, se∣pulcrum gemmeum. Nec lacrimis eget nec face; in lacrimis conditur, in tumulo lucet. Crudelis Nym∣pharum pietas! innocuam apim dum lugent, necant: hanc amore an odio peremerint, nescias, complexu praefocarunt. Mortuae Heliades hostem occiderunt. Mirum, auceps in gemmâ latuit.

Locus & Situs.

Huic cadaveri sepulorum non debes sed serinium. nobili leto laeta volucris fimo-genita in gemmâ mo∣ritur. Sarcophagi pulcritudine capta mortem soli∣citavit. Hunc tumulum violabit nemo; pretium ve∣tat. Rapax volucris rapaci conditur gemma; flo∣rum harpyia sic condi debuit.

Motus.

Fugacem licet aviculam lenta mors tenuit. Casses abdiderat inter gemmas. Diu pennis velificata ca∣rybdim reperit in gemma. Novum inalum! in la∣pide mergi.

Tempus.

Quod immortalis sit apis nil superis debet, sed morti. Aeternitatem Phario Regi astruit Myrrha, api Electrum, utrique lacrima. Lethali hoc succi∣no mors apem perdidit, Apis mortem.

Habere.

Gemmeum cadaver cerne; tales Proserpina gem∣mas gestitat. Inops victavit apes, dives moritur.

Thus much for single words; it follows con∣cerning Propositions or Sentences: these consist of subject, copula, and predicate. The subject in Invention is either kept, and other copula's and predicates applyed to it; or changed to raise more matter; and then is substituted in its place either,

1. SYNONYMUM: as for little, take epi∣tome, compendium, pigmeus, homuncio, punctum, atomus, &c. or some other of those expressions, found out in the places for single words.

2. GENUS; as for treachery, take deceit.

3. SPECIES; as for treachery, take Trea∣son against the Prince, or Countrey, as Tar∣peias; against enemies, as Sinon; or against friends, as Bocchus's betraying Jugurth to Sylla.

4. THE Cognata; as for treachery take feign∣ed friendship.

5. Or its simile's; as of a Fisher baiting his hook; a Coy-duck intising those of its own kind into the danger. For beginning; Root, fountain, spring, (as of a watch) seed.

6. OPPOSITES; as fidelity.

The Copula, for so we will at present call those Verbs auxiliary, by some of which all que∣stions are made, and by which the predicatos, whether Verb or Noun, are joined to the sub∣ject. These are, am, was, with their divers cases and persons, have, had; do, did: make, made: suffer: shall, should: will, would: may, might: can, could: owe, ought: useth or is wont. These again vary questions by the Tenses or times; present, past, or future: and both these a long or short while: such are these questions, Is it? was it? hath it bin alwaies? lately, or a long time agoe? will it be? would it be? may it be? might it be? &c. ought it or behoveth it to be?

useth it, or is it wont to be? Again all these are either affirmative or negative. Is it not? was it not? hath it not bin? They are also varied with If, as, if it be, if it were or were not what would follow? If Alexander, had fought with the Ro∣mans? If the Sun go out of the Zodiack?

For Predicates, ordinarily Authors do pre∣scribe no other Common-places for Invention then the Predicaments; which indeed do sup∣ply answers to very many questions, but not to all. I have therefore rather chosen to fol∣low Matteo Pellegrini, who reduceth all Predi∣cates that can be applied to a subject (as near as his observation could reach) to twelve heads, or (as he calls them) Fountains and Springs of Invention; which are these. 1. The relation or commerce between the object and human facul∣ties. 2. Constituents or parts. 3. The causes, principles, or efficients. 4. The End. 5. The Action. 6. Passion. 7. Quality. 8. Quantity. 9. Time. 10. Place. 11. The Subjects. 12. The Correspondents. Of which I shall speak in or∣der, shewing what sub-heads every place con∣taineth, and how matter may be drawn out of them by questions. Yet I shall not set down all that is to be said, for that were both im∣possible and unnecessary; but sufficient to make the use of them, and of all not set down, un∣derstood and practicable. The manner to use them is this; set down the common place with its particular heads upon a several table or page; till by frequent perusing and practising they become ready and familiar to you. Then, by the auxiliary Verbs put in form of a question, find out such notions contained in each place as are agreeable and fitting to your subject:

change also the subject (as often as you have need) by some of the former waies, and ap∣ply the questions after the same manner to them also.

1. COMMON-PLACE. The Relation of the object to the faculties of man, is as divers as the faculties are; 1. Sense external, internal. 2. Understanding. 3. Expression. 4. Affection. Concerning sense (your subject being the ob∣ject of some of them) are these and infinite other questions, v. g. a Battel. Have I ever seen it? at least painted? or described? might I have seen it? where? how long agoe? how often? had I seen it, what would it have wrought in me? I would I had seen it, for, How can I imagine it? what notion have I of it? hath my friend, or stranger, or acquaintance seen it? had he seen it, or not seen it, what would have followed? hath he dream'd of it? If a Battel be so terrible when heard, much more when seen; yet more when present in it. Could virtue be seen how would it allure all the World! 'tis pitty a lye cannot be seen, that all men might beware of it. Again, the passi∣on of the sense affords such questions as these. The Comet, did it deceive, weaken, blind, astonish, confound, please, comfort, cheer, the sense?

Semper ego Auditor tantum? nunquamne re∣ponam, Vexatus toties rauci Theseide Codri? &c.

2. CONCERNING Understanding, or the in∣ternal faculty of knowing. The actions where∣of

are thinking, imagination, apprehension, com∣prehension, perfected when we have a compleat notion, or Idea of our object; this by many men (an original of many errors) is confound∣ed with assent. Assent or beleif that the ob∣ject is so, or not so; hereto belong also doubt∣ing, opinion, beleiving or crediting another, sci∣ence or perfect knowledg, deceit, error, prevision or foresight, remembrance, there being nothing that falls not out to be the object of the un∣derstanding, &c. Concerning these, we frame commonly these with infinite other questions. v. g. Columbus's finding out the new World. How came it into his thought? did any think of it before? what imagination or conception was formed of it? why were not such, as be∣fore him had that imagination, excited to un∣dertake it? did the Ancients think it impossi∣ble? did they doubt, whether it were not all Sea? did they beleive their Predecessors that denied the Antipodes? how did Columbus first assent to it? what Arguments, what Authori∣ties moved him? if he had not thought upon it, would any other? A thing so probable did it find many abetters? &c. How did it move, work upon Columbus, when he first gave his full consent? what Resolutions did he take upon it? &c.

3. EXPRESSION, or that faculty which discovers our minds to others, comprehendeth Words, languages, spoken or written; our own or forreign; ancient or modern; copious or barren; elegant or rude; pleasant or harsh; perspicuous or obscure; ambiguous, equivocal, synonymous, proper, natural, figurative. Again, verse or prose; nar∣ration,

interpretation, question: instructing, disput∣ing, determining, affirming, denying, proposing, an∣swering, confuting, amplifying, exhorting, praying, commanding, advising, congratulating, condoling, &c. All these again are true or false; likely or unlikely; doubtful or certain.

To this head are referred also all expressions not by words; as by painting, graving, symbols, emblems, characters, cyphers, hieroglyfics, impresas; as also signs with the hand, eye, or other mo∣tion of the body; either natural, or by con∣sent of general custome, or particular corres∣pondence. As also all natural expressions of passions, as sighing, laughing, &c.

V. g. Being to speak of America and its Inha∣bitants; I ask what is the name of the Coun∣try? what language it is? who imposed it? whence derived or took he it? what is its true signi∣fication? what the reason of imposing it? what synonymas to it? is it equivocal? who hath writ of it? in what language? how much? &c.

Again, is there any Map of it? what doth it resemble? is it painted any where? &c.

4. AFFECTION hath these sub-heads, whence questions may be suggested. Delight and trouble; pain and pleasure; love and hatred; desire or aversion; hope or fear; gratitude or in∣gratitude; anger, admiration, veneration, contemt, indignation, compassion, complacency, and in short all other motions, or passions of the Soul. In reference whereto I demand, if v. g. a visit of a friend hath ever, and when, and how often, delighted me? whether it be a thing desirable, joyful, &c. to me? or if to any other, and to whom? &c. If he should come, how would

my passions be affected? what content? &c.

II. SECOND common place of Constituents containeth three heads. 1. of essential degrees of Genus's, Species, &c. 2. of Particulars of its Spe∣cies; and 3. of parts constitutive.

The first hath subheads all Essential predicates. Beginning first with ens, enquiring if your sub∣ject (v. g. an Unicorn) be, or if there be such a thing. So descending, if it be a substance, or accident. If a substance, whether corporeal, or incorporeal. If an accident, whether quantity, quality, motion (action and passion) relation, time, or place; running through the species of your genus till you come to your subject it self. These subdivisions of every genus are to be found in the predicaments. For example, an Eagle. Is there such a thing? a substance or accident? is it a substance created? corporeal? com∣pounded? living? mortal? animal? irrational? volative? wild? that flies single, not in flocks? with a hooked-beak? living by prey? &c. So concerning the first predicate, many questions offer themselves. As, War is a thing, no great matter if it were not in the World. Were it not that we see it acted every day, we should esteem it a fabulous chimera; such as Cerberus, and the Furies. Were it not, from how many calamities should we be free? Oh that there were never known the names of quarrels, dis∣sentions, hatreds, fightings! but that love, cha∣rity, and peace reigned every where. What sort of entity is War? pursuing it through all its differences; it is an Action, not peaceable or profitable, but troublesome and offensive: offensive upon deliberation, not by Nature, as

cold is contrary to heat: for interest of state, to distinguish it from robbery or private quar∣rels. Menaged with open violence, not secret plots, with armed multitudes, against an ene∣my that defends himself with a competent Ar∣my, &c.

The second suggesteth to us considerations, if the subject be one or many, simple or various; and of how many sorts, v. g. how many sorts of Eagles? of War? by Sea, by Land, offen∣sive, defensive; just, unjust; horse, or foot∣fights; fair or barbarous. So for particulars, the War of the Turks against the Venetians, En∣glish against Hollanders, French against Spaniards.

The third of Constituent parts, whether essen∣tial, integral; and these homogeneal or heteroge∣neal. Adjuncts, as hairs are parts of Beasts, leaves of Trees, and these either excrementi∣tious, or else perfective and for ornament; as pillars are parts of noble Buildings, Theaters, Fountains, Piazza's, &c. of great Cities. Or parts of order, as beginning, middle, end: su∣perior, inferior; internal, external, &c. The Soul, hath it parts? may it have? why hath it or hath it not? if it had or had not, what sort of parts? how many, &c.

III. THE third Common-place is of Cau∣ses, efficients or principles, to which are reduced, occasions, instruments, means, or any concurrents, assistants, or accessories to produce the effect. These again are remote, near, or immediate; uni∣versal, particular: primary principal, or secundary and less principal: total, partial, separate, conjoin∣ed: internal, external: necessary, contingent, for∣tuitous, intended: weak, strong: which may, or

may not, be hindred: easy, hard: possible, impos∣sible: prepared, unprepared: dispositions, &c. A∣gain, all these are either of the thing it self, or the thing being such as it is, clothed with acci∣dents and circumstances.

In human actions also are other heads, as the Person, our selves, or some other, friend, neigh∣bour, stranger, enemy; which work either by chance, by reason, by passion, and these love, ha∣tred, &c. by force, necessity, or violence; by cu∣stome, by error or mistake, by opportunity, &c. as War: by whom or between whom made? who the occasion? what moved to it? what was the true cause? what the pretence? whence began it? with what Armes and Forces was it menaged? what instruments or furniture? what conveniences? how many artillery? how many horse? how many foot? how many shot? what stock of mony? what strength? what experience? what counsel? who the General? what a one for skill, courage, fortune? what under-Officers of all sorts? how qualified? was he constrained to fight? did he undertake the charge volun∣tarily? out of duty? ambition? doth he menage it by intelligence? treachery? or force?

IV. THE fourth Common-place is of the End and Means, or of Good; for the end of every Agent and every action is Good either real or seeming; near or far off; private or public.

Of Ends there are several degrees or subordi∣nations. The ultimate or supreme end. The chiefest is the glory of God the Creator: next, the perfection of the universe. And these are uni∣versal of all things. Next follow more parti∣cular

or mediate ends, the conservation of the Species; the conservation of the Individuum: its delight or pleasure; excellency; and convenience; honestum, or duty; profit to the Agent, his friends, neighbors, the public, his Country, &c.

All natural Agents, though they work for an end, yet intend it not, but are directed to it. Only man, being a rational creature, knows and aimes at an end. And the end of the man is one; of his Art, another: as the statuary makes a statue to get mony, &c. but of his Art is to resemble the Archetype. Of mens intentions or aims, some are principal, others accessory; some ordinary, others accidental. Pompey mar∣ried Caesars daughter; not for the love of pro∣geny, nor for her beauty, or dowry; but for his own ambition, an accidental end to marri∣age. Some direct, others perverse; as a Father recounts to his Son the worthy actions of his Ancestors, to provoke him to the like; which he perverts to pride, libertinism, dis-subjection to Laws and Magistrates, and insolence to∣wards his inferiors. And this happens some∣times out of error and mistake; as when an Orator diverts his Art to get applause; some∣times also out of malice and wickednes, as when a General desires Victory to satisfy his private revenge. When a man goes to Church to look upon an hansom woman, &c.

Again of ends, some are ultimate and prin∣cipal, others secundary, instrumental, or means to obtain the other. As a Prince gives out mony, to form an Army, to fight an enemy, to overcome him, to take away his dominion, to seize it for himself. This is the ultimate end, the other are means. Of these also some

are proper and convenient for the end; as if he, that designs to be a Soldier, learns to me∣nage an Horse, to understand and use arms, to endure hunger, cold, wearines, wounds, watch∣ing, &c. Others are improper, as to quarrel, to swagger, to be drunk, fight, kill and slay, every one he meets. To be an Orator, the proper means are to study reasoning and argu∣mentation; to imitate Cicero, Demosthenes, &c. to observe the best way of disposing his mat∣ter, clothing it with good words, phrases, fi∣gures, &c. the contrary and improper way, or rather impediment, is to scrape together a parcel of well-sounding words, a few snaps of wit, &c.

Again, some ends are obtained, others hin∣dred; as a man desires health and strength, sed grandes patinae, tucetaque crassa annuere his supe∣ros vetuere. A Father desires his Son to be virtuous and prudent, and provides him Ma∣sters, Books, &c. but the young man aban∣dons himself to ill company, &c. hindred by our own folly, opposition of friends, ene∣mies. &c. or fortuitous accidents.

Questions concerning the End are such as these. Wherefore? why so? to what end, pur∣pose, intention? for whose sake? for what good doth, worketh, maketh, he this? what shall he reap by it? hath he obtained his end? hopeth he, shall he obtain it; what means tak∣eth he to obtain it? are they rational, prudent, proper? who can, hath, will, hinder him? or it?

V. THE 5. Common-place is of Actions. Whereof some are immanent, when the Agent is also the patient, commonly expressed by Verbs neuters in Latin. Such are, to grow, to

fail, to move, to rest, to want, to hast, to de∣clame, to study, &c. to think, understand, &c. Others are transient, when the Agent and Patient are divers, aad are expressed by Verbs transitives, as striking, heating, &c.

Again, some actions concern being; as v. g. Pride, what doth, can, shall, will, &c. it pro∣duce? [Note that all the auxiliary Verbs have their greatest use and force in this Classe] ge∣nerate, perfect, preserve, consume, destroy? Conversation begetteth similitude in manners, mutual confidence, uniting interests, conserves friendship, and is apt to procure advancement, &c. Debauchery consumes the estate, destroies health, &c.

Others concern qualities, and indeed all acti∣ons proceeds from the virtues or faculties of their Agents; whether natural or acquisite; and Actions are as various, and copious, as Qualities are. As a wise man gives good counsel, and doth his actions wisely. A young man doth, can, may, is wont to do foolishly. Strong Wine, doth, is apt to inebriate. In action, the place, time, and quantity often afford mat∣ter considerable. He can speak more boldly in an Ale-house, then at Court. The Sun warmeth and enlightneth (because bigger) more then Venus; more also when nearer. How doth it move, act? by it self, by ano∣ther? by Nature, force, chance; as the Effici∣ent, end, pretence, &c. circularly? directly? how in youth? how in age? how at first? how afterwards? slowly or hastily? constantly or by intermissions? equally or unequally? mediately or immediately?

To action are reduced also Consequents or

Effects, which answer to the Question, what doth it, or he, work? and of these some are made, some are done; some endure no longer then the action it self; as, the room is no longer light then it is enlightened. If the Au∣ditors mind him not, all is done, as soon as the Preacher hath spoke his Sermon.

Others remain after the action is ended; as health remains, tho the Medicine have ended; Science remains, when the study is fi∣nished. Science gets honor, honor emploi∣ment, emploiment riches. A Prince what doth he? what ought he, &c. to do? to admi∣nister Justice. What will that do, or is it apt to produce? to maintain plenty, security, peace. What are the effects of these, naturally, usu∣ally, alwaies, continually? the peoples love, and readines to spend their lives and estates for him. Hence no danger of insurrections, re∣bellions, &c. he will live in great honor, and reverence with his Neighbors, &c. The gol∣den apple, thrown by discord amongst the Gods at a feast, what consequents had it, might it have? &c. delight of the guests: Emulation and desire of the three Goddesses: Chusing of Paris to be Judge: Mercuries descent to carry him the message: His undertaking it: his be∣holding the three Goddesses, &c. So the im∣mediate effect of the Sun is heat, thence the warming of the Earth, raising vapors, thence clouds, rain. Again, from heat, Seasons of the year, generation of all plants, metals, &c.

VI. THE sixth Common-place is of Passion, or receiving an Action. But especially suffer∣ing, which is chiefly of evil. To this belongs

being made, being done; was the World, could it be, could it be made, from eternity? the rebuilding of the City, is it, may it, could it be done, finished, perfected, destroied, con∣sumed and changed into better, worse?

Why do some men grow as fat as Ehud, none as big as Goliah? Qualities. The Moon, because receiving her light from the Sun, is subject to Eclipses, changes, full, &c. Priamus, because old, lived to be spoiled of his King∣dom, to see his Sons slain, his City destroied, &c. The Ethiopian is burnt with heat, the Lap∣lander frozen with cold.

In sum, what ever heads belong to action, may be also easily applied to Passion.

What doth the object work upon us? our senses? &c. what do all Simples and Medi∣cines; Air, and all things (called by Physici∣ans) preternatural? all things edible? &c. work upon us in order to health and sicknes? what do all Arts work? what all virtues, vices, estates, ages, sexes, &c. work? well? ill? or indifferently?

VII. THE 7th Common-place is of Quali∣ties, which hath these heads. 1. Good and evil in themselves, good is perfect, worthy, noble, excellent, happy, &c. Evil the contrary. In respect of others, necessary, helpful, superfluous, profitable, agreeable, hurtful, &c. as Lucifer was created a most noble and excellent spirit; but afterwards became unfortunate, wicked, dangerous, malicious, in endeavoring to dimi∣nish the glory of God, and devising mischief to man. Full of hatred against Heaven, and deceit against Earth, &c. by which means he

is become the vilest, and most detestable of all Creatures.

2. QUALITIES occult, which are known only by their actions. What is the power, fa∣culty, &c. of the Loadstone? to draw Iron, to make it move towards the North, &c. who could beleive the power of Circe, to change Men into Hogs?

3. QUALITIES sensible, such are beauty, uglines; figures of all sorts; light, darknes; colours of all sorts, natural, artificial; white, black, &c. for hearing, sounds of all sorts, shrill, loud, skreeking, whistling, din, noise, &c. So for smells of all sorts, and tasts: also tangible qualities, as heat, cold; dry, moist: heavy, light; hard, soft; liquid, solid, thin, thick, subtil, gross, clear, &c. and all these natural, or adventitious. As Lucretia was beau∣tiful naturally, &c.

4. QUALITIES of the mind, faculties, or powers natural, or accidents, as in the under∣standing, perspicacity, sagacity; memory, te∣nacious, treacherous: invention, ready, slow: the affections also and passions: virtues and vice belong to this head.

5. ADJUNCTS; as naked, clothed, armed, adorned, trimmed; not men only, but Hou∣ses, Cities, Sepulchres, Fountains, and the like.

6. SITUATION; as Cloth is tenter'd, folded, &c. a Pillar upright, leaning, fallen, hanged up, &c. a living creature standeth, sit∣teth, lieth, kneeleth, &c.

7. RELATIONS; as Lord, Subject, Judg, Advocate, accused, Magistrate, Master, Ser∣vant, Scholar, teacher: maried, unmaried; rich, poor, &c. noble, ignoble; glorious, in dis∣grace, &c.

VIII. THE 8th Common-place is Quan∣tity; this is easily and vulgarly known with its species. To it therefore belong number, one, many, few, &c. v. g. How many Suns are there? is it never seen double, or triple? why can there be no more? if there were more, what would follow? is it divisible or indivisi∣ble? extended? how far? how many parts hath it? how great is it? how large, long, high, thick? greater then the Earth? how often? how is it to be measured? how long hath it lasted? is it diminished or increased? hath it any weight?

IX. THE 9th Common-place of Time, hath these heads, alwaies, sometimes, v. g. what is the duration of the Creator? he hath alwaies bin. Is it possible he should be not eternal? if he were not eternal, what would follow? why is he eternal? can any thing be eternal besides him? Duration is varied into past, pre∣sent, and future. Prudence considereth things past, that it may govern the present; and mak∣eth conjectures from both, that it may well menage the future. The past is considered by memory; the present is in acting; in the future are concerned our hopes, fears, providence, cautiousnes, &c.

2. DIVERS measures, of time; as ages,

years, months, daies, hours, moments, and parts of time as Morning, Evening; Spring, Sum∣mer; Infancy, Childhood, &c. the beginning, middle, ending of the Duration of any thing.

3. OCCASION, as favorable, opportune, accustomed, purposed, &c. with their contraries.

X. THE 10th Common-place is where, or place. To which belong. 1. The several parts of the Universe; as Air, Earth, Fire, Water, Heavens, Firmament, &c. North, South, &c. Zones, Climates, &c. Land, Sea, Islands, &c. Countries, Asia, Africk, &c. India mittit ebur, molles sua thura Sabaei. Where shall we find de∣ceit? in Shops and Markets, in narrow Souls. Where subtilty? in the Genoueses. Where In∣dustry? in Holland.

2. PLACE is either Proper, common; due be∣longing to another. A Scholar in a Market is a fish on dry land. Place also is natural, violent, accidental; where it ought, is wont; it may safely, well, be. Our Country, dwelling, &c.

3. DIFFERENCES of place; before, be∣hind; on the right, left &c. hand; above, un∣der; over against, towards, &c. neer to, far off; in, by, at, &c. Where stood Carthage? Italiam contra, Tyberinaque ostia. Where is water to be had? in the Fountain, River, Sea, Well, &c.

4. QUALITIES of place, cold, hot; fruit∣ful, barren; clean, dirty; champaigne, moun∣tainous; tilled, untilled, sandy, chalky, &c. desert, inhabited.

5. CIVIL places, as an House, Town, Vil∣lage, Villa, Shop, Market-place, Street, Thea∣ter, Church, Hall. Public or private. Sacred or profane, solitary, inhabited, our own, ano∣thers. Where may a man plant, build, &c. upon his own. Where do flatterers frequent? the Court.

6. THE power or property of place. Vervecum in patriâ, crassoque sub aere natus.

XI. THE 11th Common-place is the subject to which any thing belongeth, or wherein any thing is. There is nothing that may not be the subject of another. The cause may be of its propriety. Virtuous actions to whom are they proper? in whom to be found? in pru∣dent persons. What things are hot? those ex∣posed to the Sun, are neer to the fire, are in motion. Who are cunning? they who have much experience. The effects and signs. Who are noble? they who do nothing basely, or craftily. Who are true Princes? they who go∣vern for the good of their People. Who are subject to anger? they who have a sharp nose, curled hair, red face, &c.

Substances are most properly the subject of other things. As God is the fountain of good∣nes, the Angels receive it immediately from him. Men and other Creatures are good each in his kind.

So for all other things. What things are, may be, use to be, ought to be, accounted long? [Actions and Passions] a Journy from England to China. The works of Tostatus Abu∣lensis. Delay of what is earnestly desired.

[Time] the lives of Men before the Flood. [Piace] the way from Paris to Constantinople. What things are weak and feeble. [Quantity] things small and little. [Quality] sick per∣sons, Women, pale persons, fearful, tired, &c. [Action] Children, old Men. [Place] the Asiatics, &c.

XII. THE last Common-place is Corres∣pondents, which hath many under it, as

1. Before and after; first, second, third, &c. last: beginning, middle, ending. More or less. Whether is before, Saturn or the Sun? in dig∣nity and perfection the Sun is before: in place descending Saturn is before. In time they are equal.

2. The same and divers or different. Virgil was the Author of the Georgies, who of the Aeneids? the same. How doth his Poems dif∣fer from Homers, Theocritus, Hesiod, Tasso? &c.

3. Equal and unequal: double, triple, &c. half, and generally all Proportions.

4. Like, unlike; contrary, opposite; and these varied with more and less. Alexander and Jul. Caesar were like in boldnes, unlike in stature; of contrary dispositions. Whether was more prudent? less fortunate? Was Plato a better Philosopher, or Dionysius a worse Tyrant? the Astrologues prediction of Caesars death, brings to mind the like of the Earl of Pembrok.

5. Union or conjunction in the same action; as when two act one upon another. Mutually, as two enemies, or emulators seeking to un∣dermine one another. Or when both act up∣on a third, as two Rivals toward the same Mi∣stress. Or both suffer from a third, as two

servants under the same Master. Or one act and the other receive or suffer, as the Master and Scholar, Judge and accused.

6. Together, near, far of: antecedent, concomi∣tant, subsequent, either in place, dignity or time. Christmas brings to mind good cheer, mirth, jollity. A feast suggests Meats, Cooks, Fish, Foul, Flesh, Sawces, Dishes, Chargers, Wines, Cups, Plates, &c. The Spring brings in Sum∣mer, Autumn, Winter. Caesar makes me think of Brutus, Cassius, Pompey, &c.