4. So I do. The virtue of a subject is comprehended wholly in obedience to the laws of the commonwealth. To obey the laws, is justice and equity, which is the law of nature, and, consequently, is civil law in all nations of the world; and nothing is injustice or iniquity, otherwise, than it is against the law. Likewise, to obey the laws, is the prudence of a subject; for without such obedience the commonwealth (which is every subject's safety and protection) cannot subsist. And though it be prudence also in private men, justly and moderately to enrich themselves, yet craftily to withhold from the public or defraud it of such part of their wealth, as is by law required, is no sign of prudence, but of want of knowledge of what is necessary for their own defence.

The virtues of sovereigns are such as tend to the maintenance of peace at home, and to the resistance of foreign enemies. Fortitude is a royal virtue; and though it be necessary in such private men as shall be soldiers, yet, for other men, the less they dare, the better it is both for the commonwealth and for themselves. Frugality (though perhaps you will think it strange) is also a royal virtue: for it increases the public stock, which cannot be too great for the public use, nor any man too sparing of what he has in trust for the good of others. Liberality also is a royal virtue: for the commonwealth cannot be well served without extraordinary diligence and service of ministers, and great fidelity to their Sovereign; who ought therefore to be encouraged, and especially those that do him service in the wars. In sum, all actions and habits are to be esteemed good or evil by their causes and usefulness in reference to the commonwealth, and not by their mediocrity, nor by their being commended. For several men praise several customs, and that which is virtue with one, is blamed by others; and, contrarily,

what one calls vice, another calls virtue, as their present affections lead them.

B. Methinks you should have placed among the virtues that, which, in my opinion, is the greatest of all virtues, religion.

A. So I have, though, it seems, you did not observe it.— Behemoth.

3. History of the House of Commons.

B. WHEN began first the House of Commons to be part of the King's great council?

A. I do not doubt but that before the Conquest some discreet men, and known to be so by the King, were called by special writ to be of the same council, though they were not lords; but that is nothing to the House of Commons. The knights of shires and burgesses were never called to Parliament, for aught that I know, till the beginning of the reign of Edward I, or the latter end of the reign of Henry III, immediately after the misbehaviour of the barons; and for aught any man knows, were called on purpose to weaken that power of the lords, which they had so freshly abused. Before the time of Henry III, the lords were descended, most of them, from such as in the invasions and conquests of the Germans were peers and fellow-kings, till one was made king of them all; and their tenants were their subjects, as it is at this day with the lords of France. But after the time of Henry III, the kings began to make lords in the place of them whose issue failed, titulary only, without the lands belonging to their title; and by that means, their tenants being no longer bound to serve them in the wars, they grew every day less and less able to make a party against the King, though they continued still to be his great council.

And as their power decreased, so the power of the House of Commons increased; but I do not find they were part of the King's council at all, nor judges over other men; though it cannot be denied, but a King may ask their advice, as well as the advice of any other. But I do not find that the end of their summoning was to give advice, but only, in case they had any petitions for redress of grievances, to be ready there with them whilst the King had his great council about him. But neither they nor the lords could present to the King, as a grievance, that the King took upon him to make the laws; to choose his own privy-counsellors; to raise money and soldiers; to defend the peace and honour of the kingdom; to make captains in his army; to make governors of his castles, whom he pleased. For this had been to tell the King, that it was one of their grievances that he was King.Behemoth.

4. Memory the Mother of the Muses.

TIME and education beget experience; experience begets memory; memory begets judgment and fancy; judgment begets the strength and structure, and fancy begets the ornaments of a poem. The ancients therefore fabled not absurdly, in making Memory the mother of the Muses. For memory is the world, though not really, yet so as in a looking-glass, in which the judgment, the severer sister, busieth herself in a grave and rigid examination of all the parts of nature, and in registering by letters their order, causes, uses, differences, and resemblances; whereby the fancy, when any work of art is to be performed, finds her materials at hand and prepared for use, and needs no more than a swift motion over them, that what she wants, and is there to be had, may not lie too long unespied.

So that when she seemeth to fly from one Indies to the other, and from heaven to earth, and to penetrate into the hardest matter and obscurest places, into the future, and into herself, and all this in a point of time, the voyage is not very great, herself being all she seeks. And her wonderful celerity consisteth not so much in motion, as in copious imagery discreetly ordered, and perfectly registered in the memory; which most men under the name of philosophy have a glimpse of, and is pretended to by many, that grossly mistaking her, embrace contention in her place. But so far forth as the fancy of man has traced the ways of true philosophy, so far it hath produced very marvellous effects to the benefit of mankind. All that is beautiful or defensible in building; or marvellous in engines and instruments of motion; whatsoever commodity men receive from the observations of the heavens, from the description of the earth, from the account of time, from walking on the seas; and whatsoever distinguisheth the civility of Europe, from the barbarity of the American savages; is the workmanship of fancy, but guided by the precepts of true philosophy. But where these precepts fail, as they have hitherto failed in the doctrine of moral virtue, there the architect Fancy must take the philosopher's part upon herself. He, therefore, who undertakes an heroic poem, which is to exhibit a venerable and amiable image of heroic virtue, must not only be the poet, to place and connect, but also the philosopher, to furnish and square his matter; that is, to make both body and soul, colour and shadow of his poem out of his own store. ...

There are some that are not pleased with fiction, unless it be bold; not only to exceed the work, but also the possibility of nature; they would have impenetrable armours, enchanted castles, invulnerable bodies, iron men, flying

horses, and a thousand other such things, which are easily feigned by them that dare. Against such I defend you, without assenting to those that condemn either Homer or Virgil; by dissenting only from those that think the beauty of a poem consisteth in the exorbitancy of the fiction. as truth is the bound of historical, so the resemblance of truth is the utmost limit of poetical liberty. In old time amongst the heathen, such strange fictions and metamorphoses were not so remote from the articles of their faith, as they are now from ours, and therefore were not so unpleasant. Beyond the actual works of nature a poet may now go; but beyond the conceived possibility of nature, never. I can allow a geographer to make in the sea, a fish or a ship, which by the scale of his map would be two or three hundred miles long, and think it done for ornament, because it is done without the precincts of his undertaking but when he paints an elephant so, I presently apprehend it as ignorance, and a plain confession of terra incognita....

That which giveth a poem the true and natural colour, consisteth in two things; which are, to know well, that is, to have images of nature in the memory distinct and clear; and to know much. A sign of the first is perspicuity, propriety, and decency; which delight all sorts of men, either by instructing the ignorant, or soothing the learned in their knowledge. A sign of the latter is novelty of expression, and pleaseth by excitation of the mind; for novelty causeth admiration, and admiration curiosity, which is a delightful appetite of knowledge.-Answer to Sir William Davenant.

5. The Abuse of Oratory.

It was noted by Sallust, that in Catiline, who was author of the greatest sedition that ever was in Rome, there was