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: these are, first, such as have brittle wits, the edge whereof is soon turned; such as was Hermogenes2 the rhetorician, whose books are exceeding subtle, who afterwards waxed stupid: a second sort is of those that have some natural dispositions which have better 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:3 the third is of such as take too high a strain at the first, and are magnanimous more than tract of years1 can uphold; as was Scipio Africanus, of whom Livy saith in effect, Ultima primis cedebant,5 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 1 Doth profit] Improves. 2 Hermogenes] He lived about the middle of the second century. He is said to have lost all power of memory at the age of 24. 3 Idem manebat, &c.] Cicero, Brut. 95, 'He continued the same, but not appropriately so.' 'Tract of time' (from • Tract of years] Gradual process of years. the Lat. tractus temporis) was anciently a familiar expression. Milton has it in P. L. v. 498, Improved by tract of time.' Compare North's Plutarch (Lucullus), 'The one by tract and delay, and the other by speed and swiftness.' See p. 193, note 4. 5 Ultima primis cedebant] The last actions were inferior to the first. Livy (xxxviii. 53) says so in effect. His words are, 'Memorabilior 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 Cæsar, 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. In beauty, that of favour1 is more than that of colour; and that of decent and gracious 2 motion more than that of favour. That is the best part of beauty which a picture cannot express; no, nor the first sight of the 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 ;3 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 (as a musician that maketh prima pars vitæ quam postrema fuit:' the first part of his life was more distinguished than the last. But Bacon's phrase is from Ovid : 'Cœpisti melius quam desinis : ultima primis 1 Favour] Feature. 2 Gracious] Graceful. : 3 The one would make, &c.] This refers to Albert Durer's treatise De Symmetria Partium Humani Corporis. The other, by taking, &c.] This was not Apelles, but Zeuxis, whom the people of Crotona requested to make a picture of Helen for the temple of Juno. They sent him a number of the most beautiful of their women, that he might combine in his picture the excellences of all. (Cicero, De Invent. ii,) 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 all together 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; pulchrorum autumnus pulcher;1 for no youth can be comely but by pardon, and considering the youth as to make up the comeliness. 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 ;3 but yet certainly again, if it light well,4 it maketh virtues shine and vices blush. 2 XLIV. OF DEFORMITY. Deformed persons are commonly even with Nature; for as Nature hath done ill by them,5 so do they by Nature; being for the most part (as the Scripture saith) void of natural affection :6 and so they have their revenge of Nature. Certainly there is a consent between the body and the mind, and where Nature erreth in the one, she ventureth7 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 by the sun of discipline 1 Pulchrorum autumnus pulcher] The autumn of fair ones is fair. The Latin version introduces this with the words secundum illud Euripidis. 2 By pardon] By allowance being made for the time of life. 3 Out of countenance] Melancholy. If it light well] Lat. Si bene collocetur. He means, if beauty happen to be associated with a virtuous disposition. 5 By them] Towards them. 6 Void of natural affection] Rom. i. 31; 2 Tim. iii. 3. Ventureth] Runs a risk. 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 anything 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 some what 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,2 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 3 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 1 Deceivable] Deceiving. 2 Upon the matter] In regard to this matter. 3 Obnoxious and officious] Subject and ready to serve. Spials] Espials, or spials, meaning spies, is from the old French espier, to spy. Both forms are of frequent occurrence in our old authors. We have espials in the 48th Essay. 5 The reason of] The reason respecting; the account of. • The ground] The general rule. of Solyman, Æsop, Gasca president of Peru; and Socrates may go likewise amongst them, with others. 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 seat1 committeth himself to prison. Neither do I reckon it an ill seat only where the air is unwholesome, but likewise where the air is unequal; as you shall see many fine seats set upon a knap of ground, environed with higher hills round about it; whereby the heat of the sun is pent in, and the wind gathereth as in troughs; so as you shall have, and that suddenly, as great diversity of heat and cold as if you dwelt in several places. Neither is it ill air only that maketh an ill seat, but ill ways, ill markets, and, if you will consult with Momus,2 ill neighbours. I speak not of many more: want of water; want of wood, shade, and shelter; want of fruitfulness and mixture of grounds of several natures; want of prospect; want of level grounds; want of places at some near distance for sports of hunting, hawking, and races; too near the sea, too remote; having the commodity of navigable rivers, or the discommodity of their overflowing; too far off from great cities, which may hinder business; or too near them, which lurcheth 4 all provisions, and maketh everything dear; where a man 1 Seat] Site. 3 2 If you will consult, &c.] If you will take amusement into conside. ration. Momus was the god of mirth. 3 The commodity The advantage, or accommodation. 4 Lurcheth] Swalloweth up. From the Lat. lurco, a glutton. N |