subjects；　and　that　Alexandridas　justly　reproached　him　who　made　very　good。
  but　too　long　speeches　to　the　Ephori；　when　he　said：　〃O　stranger！　　thou
  speakest　the　things　thou　shouldst　speak；　but　not　as　thou　shouldst　speak
  them。〃　＇Plutarch；　Apothegms　of　the　Lacedamonians。＇　Such　as　have　lean
  and　spare　bodies　stuff　themselves　out　with　clothes；　so　they　who　are
  defective　in　matter　endeavour　to　make　amends　with　words。
  Human　understanding　is　marvellously　enlightened　by　daily　conversation
  with　men；　for　we　are；　otherwise；　compressed　and　heaped　up　in　ourselves；
  and　have　our　sight　limited　to　the　length　of　our　own　noses。　　One　asking
  Socrates　of　what　country　he　was；　he　did　not　make　answer；　of　Athens；　but
  of　the　world；＇Cicero；　Tusc。　Quaes。；　v。　37；　Plutarch；　On　Exile；　c。　4。＇
  he　whose　imagination　was　fuller　and　wider；　embraced　the　whole　world　for
  his　country；　and　extended　his　society　and　friendship　to　all　mankind；
  not　as　we　do；　who　look　no　further　than　our　feet。　　When　the　vines　of　my
  village　are　nipped　with　the　frost；　my　parish　priest　presently　concludes；
  that　the　indignation　of　God　has　gone　out　against　all　the　human　race；　and
  that　the　cannibals　have　already　got　the　pip。　　Who　is　it　that；　seeing　the
  havoc　of　these　civil　wars　of　ours；　does　not　cry　out；　that　the　machine　of
  the　world　is　near　dissolution；　and　that　the　day　of　judgment　is　at　hand；
  without　considering；　that　many　worse　things　have　been　seen；　and　that　in
  the　meantime；　people　are　very　merry　in　a　thousand　other　parts　of　the
  earth　for　all　this？　　For　my　part；　considering　the　licence　and　impunity
  that　always　attend　such　commotions；　I　wonder　they　are　so　moderate；　and
  that　there　is　no　more　mischief　done。　　To　him　who　feels　the　hailstones
  patter　about　his　ears；　the　whole　hemisphere　appears　to　be　in　storm　and
  tempest；　like　the　ridiculous　Savoyard；　who　said　very　gravely；　that　if
  that　simple　king　of　France　could　have　managed　his　fortune　as　he　should
  have　done；　he　might　in　time　have　come　to　have　been　steward　of　the
  household　to　the　duke　his　master：　the　fellow　could　not；　in　his　shallow
  imagination；　conceive　that　there　could　be　anything　greater　than　a　Duke　of
  Savoy。　　And；　in　truth；　we　are　all　of　us；　insensibly；　in　this　error；　an
  error　of　a　very　great　weight　and　very　pernicious　consequence。　　But
  whoever　shall　represent　to　his　fancy；　as　in　a　picture；　that　great　image
  of　our　mother　nature；　in　her　full　majesty　and　lustre；　whoever　in　her　face
  shall　read　so　general　and　so　constant　a　variety；　whoever　shall　observe
  himself　in　that　figure；　and　not　himself　but　a　whole　kingdom；　no　bigger
  than　the　least　touch　or　prick　of　a　pencil　in　comparison　of　the　whole；
  that　man　alone　is　able　to　value　things　according　to　their　true　estimate
  and　grandeur。
  This　great　world　which　some　do　yet　multiply　as　several　species　under　one
  genus；　is　the　mirror　wherein　we　are　to　behold　ourselves；　to　be　able　to
  know　ourselves　as　we　ought　to　do　in　the　true　bias。　　In　short；　I　would
  have　this　to　be　the　book　my　young　gentleman　should　study　with　the　most
  attention。　　So　many　humours；　so　many　sects；　so　many　judgments；　opinions；
  laws；　and　customs；　teach　us　to　judge　aright　of　our　own；　and　inform　our
  understanding　to　discover　its　imperfection　and　natural　infirmity；　which
  is　no　trivial　speculation。　　So　many　mutations　of　states　and　kingdoms；　and
  so　many　turns　and　revolutions　of　public　fortune；　will　make　us　wise　enough
  to　make　no　great　wonder　of　our　own。　　So　many　great　names；　so　many　famous
  victories　and　conquests　drowned　and　swallowed　in　oblivion；　render　our
  hopes　ridiculous　of　eternising　our　names　by　the　taking　of　half…a…score　of
  light　horse；　or　a　henroost；　which　only　derives　its　memory　from　its　ruin。
  The　pride　and　arrogance　of　so　many　foreign　pomps；　the　inflated　majesty　of
  so　many　courts　and　grandeurs；　accustom　and　fortify　our　sight　without
  closing　our　eyes　to　behold　the　lustre　of　our　own；　so　many　trillions　of
  men；　buried　before　us；　encourage　us　not　to　fear　to　go　seek　such　good
  company　in　the　other　world：　and　so　of　the　rest　Pythagoras　was　want　to
  say；＇Cicero；　Tusc。　Quaes。；　v。　　3。＇　that　our　life　resembles　the　great
  and　populous　assembly　of　the　Olympic　games；　wherein　some　exercise　the
  body；　that　they　may　carry　away　the　glory　of　the　prize：　others　bring
  merchandise　to　sell　for　profit：　there　are　also　some　（and　those　none　of
  the　worst　sort）　who　pursue　no　other　advantage　than　only　to　look　on；　and
  consider　how　and　why　everything　is　done；　and　to　be　spectators　of　the
  lives　of　other　men；　thereby　the　better　to　judge　of　and　regulate　their
  own。
  To　examples　may　fitly　be　applied　all　the　profitable　discourses　of
  philosophy；　to　which　all　human　actions；　as　to　their　best　rule；　ought　to
  be　especially　directed：　a　scholar　shall　be　taught　to　know
  〃Quid　fas　optare：　quid　asper
  Utile　nummus　habet：　patrix　carisque　propinquis
  Quantum　elargiri　deceat：　quern　te　Deus　esse
  Jussit；　et　humana　qua　parte　locatus　es　in　re；
  Quid　sumus；　et　quidnam　victuri　gignimur。〃
  ＇〃Learn　what　it　is　right　to　wish；　what　is　the　true　use　of　coined
  money；　how　much　it　becomes　us　to　give　in　liberality　to　our　country
  and　our　dear　relations；　whom　and　what　the　Deity　commanded　thee　to
  be；　and　in　what　part　of　the　human　system　thou　art　placed；　what　we
  are　ant　to　what　purpose　engendered。〃Persius；　iii。　69＇
  what　it　is　to　know；　and　what　to　be　ignorant；　what　ought　to　be　the　end　and
  design　of　study；　what　valour；　temperance；　and　justice　are；　the　difference
  betwixt　ambition　and　avarice；　servitude　and　subjection；　licence　and
  liberty；　by　what　token　a　man　may　know　true　and　solid　contentment；　how　far
  death；　affliction；　and　disgrace　are　to　be　apprehended；
  〃Et　quo　quemque　modo　fugiatque　feratque　laborem。〃
  ＇〃And　how　you　may　shun　or　sustain　every　hardship。〃
  Virgil；　AEneid；　iii。　459。＇
  by　what　secret　springs　we　move；　and　the　reason　of　our　various　agitations
  and　irresolutions：　for；　methinks　the　first　doctrine　with　which　one　should
  season　his　understanding；　ought　to　be　that　which　regulates　his　manners
  and　his　sense；　that　teaches　him　to　know　himself；　and　how　both　well　to　dig
  and　well　to　live。　　Amongst　the　liberal　sciences；　let　us　begin　with　that
  which　makes　us　free；　not　that　they　do　not　all　serve　in　some　measure　to
  the　instruction　and　use　of　life；　as　all　other　things　in　some　sort　also
  do；　but　let　us　make　choice　of　that　which　directly　and　professedly　serves
  to　that　end。　　If　we　are　once　able　to　restrain　the　offices　of　human　life
  within　their　just　and　natural　limits；　we　shall　find　that　most　of　the
  sciences　in　use　are　of　no　great　use　to　us；　and　even　in　those　that　are；
  that　there　are　many　very　unnecessary　cavities　and　dilatations　which　we
  had　better　let　alone；　and；　following　Socrates'　direction；　limit　the
  course　of　our　studies　to　those　things　only　where　is　a　true　and　real
  utility：
  〃Sapere　aude；
  Incipe；　　Qui　recte　vivendi　prorogat　horam；
  Rusticus　exspectat；　dum　defluat　amnis；　at　ille
  Labitur；　et　labetur　in　omne　volubilis　oevum。〃
  ＇〃Dare　to　be　wise；　begin！　he　who　defers　the　hour　of　living　well　is
  like　the　clown；　waiting　till　the　river　shall　have　flowed　out：　but
  the　river　still　flows；　and　will　run　on；　with　constant　course；　to
  ages　without　end。〃Horace；　Ep。；　i。　2。＇
  'Tis　a　great　foolery　to　teach　our　children：
  〃Quid　moveant　Pisces；　animosaque　signa　Leonis；
  Lotus　et　Hesperia　quid　Capricornus　aqua；〃
  ＇〃What　influence　Pisces　have；　or　the　sign　of　angry　Leo；　or
  Capricorn；　washed　by　the　Hesperian　wave。〃Propertius；　iv。　I；　89。＇
  the　knowledge　of　the　stars　and　the　motion　of　the　eighth　sphere　before
  their　own：
  ＇〃What　care　I　about　the　Pleiades　or　the　stars　of　Taurus？〃
  Anacreon；　Ode；　xvii。　10。＇
  Anaximenes　writing　to　Pythagoras；　〃　To　what　purpose；〃　said　he；　〃should　I
  trouble　myself　in　searching　out　the　secrets　of　the　stars；　having　death　or
  slavery　continually　before　my　eyes？〃　for　the　kings　of　Persia　were　at　that
  time　preparing　to　invade　his　country。　　Every　one　ought　to　say　thus；
  〃Being　assaulted；　as　I　am　by　ambition；　avarice；　temerity；　superstition；
  and　having　within　so　many　other　enemies　of　life；　shall　I　go　ponder　over
  the　world's　changes？〃
  After　having　taught　him　what　will　make　him　more　wise　and　good；　you　may
  then　entertain　him　with　the　elements　of　logic；　physics；　geometry；
  rhetoric；　and　the　science　which　he　shall　then　himself　most　incline　to；
  his　judgment　being　beforehand　formed　and　fit　to　choose；　he　will　quickly
  make　his　own。　　The　way　of　instructing　him　ought　to　be　sometimes　by
  discourse；　and　sometimes　by　reading；　sometimes　his　governor　shall　put　the
  author　himself；　which　he　shall　think　most　proper　for　him；　into　his　hands；
  and　sometimes　only　the　marrow　and　substance　of　it；　and　if　himself　be　not
  conversant　enough　in　books　to　turn　to　all　the　fine　discourses　the　books
  contain　for　his　purpose；　there　may　some　man　of　learning　be　joined　to　him；
  that　upon　every　occasion　shall　supply　him　with　what　he　stands　in　need　of；
  to　furnish　it　to　his　pupil。　　And　who　can　doubt　but　that　this　way　of
  teaching　is　much　more　easy　and　natural　than　that　of　Gaza；＇Theodore
  Gaza；　rect