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they can hold; stir more than they can quiet; fly to the end, without consideration of the means and degrees; pursue some few principles which they have chanced upon absurdly; care not to innovate, which draws unknown inconveniences ;1 use extreme remedies at first; and that which doubleth all errors, will not acknowledge or retract them; like an unready horse,2 that will neither stop nor turn. Men of age object too much, consult too long, adventure too little, repent too soon,3 and seldom drive business home to the full period, but content themselves with a mediocrity of success. Certainly it is good to compound employments of both; for that will be good for the present, because the virtues of either age may correct the defects of both; and good for succession, that young men may be learners, while men in age are actors; and, lastly, good for extern accidents, because authority followeth old men, and favour and popularity youth. But for the moral part, perhaps youth will have the pre-eminence, as age hath for the politic. A certain rabbin, upon the text, Your young men shall see visions, and your old men shall dream dreams, inferreth that young men are admitted nearer to God than old, because vision is a clearer revelation than a dream. And certainly, the more a man drinketh of the world, the more it intoxicateth: and age doth profit rather in the powers of understanding, than in the virtues of the will and affections. There be some have an over-early ripeness in their years, which fadeth betimes.4 These are, first, such as have brittle wits, the edge whereof is soon turned; such as was Hermogenes the rhetorician, whose books are exceeding subtle; who afterwards waxed stupid. A second sort is of those that have some natural dispositions which have l)etter grace in youth than in age; such as is a fluent and luxuriant speech; which becomes youth well, but not age: so Tully saith of Hortensius, Idem manebat, neque idem decebat: [He continued the same, when the same was not becoming.] The third is of such as take too high a strain at the first, and are magnanimous more than tract of years can uphold. As was Scipio Africanus, of whom Livy saith in effect, Ultima primis cedebant: [His last actions were not equal to his first.]

1 This clause is omitted in the translation.

2 equus male domitus.

8 pericula plus quam expedit reformidant; paniseniid- prseproperft vaciWint. * sunt qui in juventute admodum pracoces sunt, sed currentibus annis cite marcescunt.

XLIII. Of Beauty.

Virtue is like a rich stone, best plain set; and surely virtue is best in a body that is comely, though not of delicate features; and that hath rather dignity of presence, than beauty of aspect. Neither is it almost seen, that very beautiful persons are otherwise of great virtue; as if nature were rather busy not to err, than in labour to produce excellency. And therefore they prove accomplished, but not of great spirit; and study rather behaviour than virtue. But this holds not always: for Augustus Caesar, Titus Vespasianus, Philip le Bel of France, Edward the Fourth of England, Alcibiades of Athens, Ismael the Sophy of Persia, were all high and great spirits; and yet the most beautiful men of their times.1 In beauty, that of favourl is more than that of colour; and that of decent and gracious motion2 more than that of favour. That is the best part of beauty, which a picture cannot express; no nor the first sight of life. There is no excellent beauty that hath not some strangeness in the proportion. A man cannot tell whether Apelles or Albert Durer were the more trifler; whereof the one would make a personage by geometrical proportions; the other, by taking the best parts out of divers faces, to make one excellent. Such personages, I think, would please nobody but the painter that made them. Not but I think a painter may make a better face than ever was; but he must do it by a kind of felicity,8 (as a musician that maketh an excellent air in music,) and not by rule. A man shall see faces, that if you examine them part by part, you shall find never a good; and yet altogether do well. If it be true that the principal part of beauty is in decent motion, certainly it is no marvel though persons in years seem many times more amiable; * pulthrorum autumnus pulcher; [beautiful persons have a beautiful Autumn ;] for no youth can be comely but 'by pardon, and considering the youth as to make up the comeliness.6 Beauty is as summer fruits, which are easy to corrupt, and cannot last; and for the most part it makes a dissolute youth, and an age a little out of countenance ;1 but yet certainly again, if it light well, it maketh virtue shine, and vices blush.

1 et niliilnminneperpulchri. VOL. XII. 15

\

1 venustas.

2 decorut et graliosus corporis et oris motus.

'ftBcitate quadam et cnsu. Keats seems to have felt that this is true also with regard to his own art: —

"When I behold upon the night's starred face
Huge cloudy symbols of a high romance,
And think that I may never live to trace
Their shadows, with the magic hand of chance.1'
Life, Letters, <fc. of John Keats, vol. ii. p. 293.

* The translation adds: Secundum Mud Euripidis.

* Etenim fieri non potest ut juvenit per omnia decus tueatur, nisi forte _/'«ventutem ipsam ad supplementum decoris assumas.

XLIV. Of Deformity.

Deformed persons are commonly even with nature ;2 for as nature hath done ill by them, so do they by nature; being for the most part (as the Scripture saith) void of natural affection; and so they have their revenge of nature.8 Certainly there is a consent between the body and the mind; and where nature erreth in the one, she ventureth in the other. Ubi peccat in uno, periclitatur in altero. But because there is in man an election touching the frame of his mind, and a necessity in the frame of his body, the stars of natural inclination are sometimes obscured bv the sun of discipline and virtue. Therefore it is good to consider of deformity, not as a sign, which is more deceivable; but as a cause, which seldom faileth of the effect. Whosoever hath any thing fixed in his person that doth induce contempt, hath also a perpetual spur in himself to rescue and deliver himself from scorn. Therefore all deformed persons are extreme bold. First, as in their own defence, as being exposed to scorn; but in process of time by a general habit. Also it stirreth in them industry, and especially of this kind, to watch and observe the weakness of others, that they may have somewhat to repay. Again, in their superiors, it quencheth jealousy towards them, as persons that they think they may at pleasure despise: and it layeth their competitors and emulators asleep; as never believing they should be in possibility of advancement, till they see them in possession. So that upon the matter, in a great wit, deformity is an advantage to rising. Kings in ancient times (and at this present in some countries) were wont to put great trust in eunuchs; because they that are envious towards all are more obnoxious and officious towards one. But yet their trust towards them hath rather been as to good spials and good whisperers, than good magistrates and officers. And much like is the reason of deformed persons. Still the ground is, they will, if they be of spirit, seek to free themselves from scorn; which must be either by virtue or malice; and therefore let it not be marvelled if sometimes they prove excellent persons; as was Agesilaus, Zanger the son of Solyman, iEsop, Gasca President of Peru; and Socrates may go likewise amongst them; with others.

1 senectvtem autem sero paniUntem.

* naturamfere ulciscuntur.

8 This clause is omitted in the translation.

XLV. Of Building.

Houses are built to live in, and not to look on; therefore let use be preferred before uniformity, except where both may be had. Leave the goodly fabrics of houses, for beauty only, to the enchanted palaces of the poets; who build them with small cost. He that builds a fair house upon an ill seat, committeth himself to prison. Neither do I reckon it an ill seat only where the air is unwholesome; but likewise where the

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