Nor feels not what he owes, but by reflection;
As when his virtues shining upon others
Heat them and they retort that heat again

To the first giver.'

Achil.
This is not strange, Ulysses.
The beauty that is borne here in the face
The bearer knows not, but commends itself
To others' eyes; nor doth the eye itself,
That most pure spirit of sense, behold itself,
Not going from itself; but eye to eye opposed
Salutes each other with each other's form;
For speculation turns not to itself,

Till it hath travell'd and is mirror'd there
Where it may see itself. This is not strange at all.
Ulyss. I do not strain at the position,——

It is familiar,--but at the author's drift:
Who, in his circumstance, expressly proves
That no man is the lord of any thing,

Though in and of him there be much consisting,

Till he communicate his parts to others. (Tr. Cr. iii. 3.)

Thyself and thy belongings

Are not thine own so proper as to waste

Thyself upon thy virtues, they on thee.

Heaven doth with us as we with torches do,

Not light them for themselves; for if our virtues

Did not go forth of us, 'twere all alike

As if we had them not. Spirits are not finely touched
But to fine issues, nor Nature never lends
The smallest scruple of her excellence,
But, like a thrifty goddess, she determines
Herself the glory of a creditor,

Both thanks and use. (M. M. i. 1.)

The matter, The loss, the gain, the ordering on't, is all Properly ours. (W. T. ii. 2.)

1337. Quæ continent, ut animalia ut plantæ et amplius sed non amplius potest esse malj. (Corrupt. Both animals and plants contain many ample virtues [properties], but they cannot be as amply endowed with bad properties.)

O mickle is the powerful grace that lies

In herbs, plants, stones, and their true qualities :

For nought so vile that on the earth doth live
But to the earth some special good doth give,
Nor aught so good but strain'd from that fair use
Revolts from true birth, stumbling on abuse. . .
Within the infant rind of this small flower

Poison hath residence and medicine power. (Rom. Jul. ii. 3.)

1338. Congruentia ob raritatem et genium et proprietatem ut in familijs et processionibus. (There is an agreement [or harmony] on account of rarity, genius, and peculiarity, as in families and in offspring.)

(Or perhaps 'congruentia' may be the neuter plural of the participle, and should translate, things agreeing on account of, &c. 'Processio' = offspring, must be medieval Latin.)

You valiant offspring of Great Priamus.

(Tr. Cr. ii. 2; and Tit. And. iv. 3, 80.)

In companions

That do converse and waste the time together,
Whose souls do bear an equal yoke of love,
There must be needs a like proportion

Of lineaments of manners and of spirit. (M. Ven. iii. 4.)

(1 Hen. VI. ii. 5, 41; 2 Hen. VI. iii. 2, 210-215; Hen. v. ii. 4, 62; Cymb. v. 4, 48, &c.)

1339. Quæ sibi deese quis putaret licet aut exigua. (Those things which a man should think to be wanting to himself (he deems of trifling importance).

(This sentence seems incomplete, and the latter portion cannot be certainly construed. See Cymb. i. 5. 1–23, 39–48.)

Folio 1236.

1340. Ad quæ natura proclives sunt. (Those things to which by nature they are inclined.)

Let the first particular be, how far a man's manners and temper suit with the times; for if they agree in all respects he may follow the bent of his own genius. (Advt. viii. 2.) This I speak to posterity, not out of ostentation, but because I judge it may somewhat import the dignity of learning to have a

man born for letters rather than anything else, who should by a certain fatality, and against the bent of his own genius, be compelled into active life. (Advt. viii. 3.)

(W. T. i. 2.)

To your own bents dispose you.
I can give his humour the true bent.
They fool me to the top of my bent.

(Jul. Cæs. ii. 1.) (Ham. iii. 2.)

Each man to what sport and revels his addiction leads him.

(Oth. ii. 2.)

1341. Quæ nemo abjectus capax est ut faciat. (Those things which no mean [degraded] man is capable of doing.)

My actions are as noble as my thoughts,

That never relished of a base descent. (Per. ii. 5.)

My lord, 'tis but a base, ignoble mind

That mounts no higher than a bird can soar.

(2 Hen VI. ii. 1.)

Base jadie groome, King Henry's blood, The honourable blood of Lancaster, Cannot be shed by such a lowly swain. (First part of The Contention, from which 2 Hen. VI. was taken; but the lines above are altered in 2 Hen. VI. iv. 1. See the latter play edited for the Shakespeare Society by Mr. J. O. Halliwell, 1842.)

1342. Majus et continens minore et contento. (What is greater and contains [others is better] than what is less and is contained.)

Thou hast made my heart too great for that contains it.

(Ant. Cl. v. 5, and iv. 12, 40.)

His fame folds in this orb o' the earth. (Ib.)

(Compare No. 132.)

1343. Ipsum quod suj causa eligitur. (That which is itself sought for its own sake.)

1344. Quod omnia appetunt. (What all things desire.)

Who chooseth me shall gain what many men desire.

(Mer. Ven. ii. 7.)

1345. Quod prudentia adepti eligunt. (What having

gained by prudence they make choice of.)

Who chooseth me shall get as much as he deserves !
Pause there, Morocco,

And weigh thy value with an even hand.

If thou be'st rated by thy estimation,

Thou dost deserve enough; and yet enough

May not extend so far as to deserve the lady :

And yet to be afeard of my deserving

Were but a weak disabling of myself,

As much as I deserve. (Mer. Ven. ii. 7.)

1346. Quod efficiendj et custodiendj vim habet. (What has the power of creating and preserving.)

There is an art which . . . shares
With great creating Nature. . . .

That art

Which, you say, adds to nature, is an art
That Nature makes. (Win. T. iv. 3.)

Nature does require her times of preservation.

(Hen. VIII. iii. 2.)

(That which

1347. Cui res bonæ sunt consequentes.

has good consequences, or good things attendant on it.)

Honourable peace attend thy throne. (2 Hen. VI. ii. 3.)
The love that follows us. (Macb. i. 6.)

That which should accompany

old age,

As honour, love, obedience, troops of friends. (Macb. v. 1.)

I held it ever,

Virtue and cunning were endowments greater

Than nobleness and riches; careless heirs

May the two latter darken and expend;

But immortality attends the former,

Making a man a god. (Per. iii. 2)

All princely graces...

With all the virtues that attend the good

Shall still be doubled on her. (Hen. VIII. v. 4.)

1348. Maximum maximo ipsum ipsis. (? The maximum of one class [is better than] the maximum of another; one type [is better than other] types.

Less noble mind

Than she, which by her death, our Cæsar tells,

I am conqueror of myself. (Ant. Cl. iv. 2.)

In the extremity of great and little,

Valour and pride excel themselves in Hector,
The one almost infinite as all,

The other, blank as nothing. (Tr. Cr. iv. 5; ii. 3, 27.)

The wars must make examples out of their best. (Oth. iii. 1.)

Thou cunningest pattern of excelling nature. (Oth. v. 2.)

Your lady

Is one of the fairest that I have looked upon,

And therewithal the best. (Cymb. ii. 4.)

The fairest, sweetest, and best lies here. (Per. iv. 4, Gower.)

I am the king himself. (Lear, iv. 6; Cor. v. 3, 34–37.)

1349. (Exsuperantium) quæ majoris boni conficientia sunt ea majora sunt bona. (Of surpassing things, those which perform a greater good are the greater goods.)

He himself calls her a nonpareil.

She as far surpasseth Sycorax,

As greatest does to least. (Temp. iii. 2; Oth. ii. i. 61–5.)

Then to Sylvia let us sing

That Sylvia is excelling.

She excels each mortal thing

Upon the dull earth dwelling. (Tw. G. Ver. iv. 2.)

(Tr. Cr. iv. 5, 79; Win. T. v. 3, 14-17; Per. ii. 3, 8-16.)

1350. Quod propter se expetendum, eo quod propter alia fall (sic), in diversis generibus et proportionibus finis non finis. (What is desirable for its own sake is [better] than [what is desirable] for the sake of other objects; fallacy in diverse kinds and proportions, the end [of one] is not the end [of another].)

(See L. L.L. iv. i. 29, &c., where the Princess hunts for praise sake'; 1 Hen. IV. ii. 1, 67, where Falstaff, having robbed for sport's sake, will make all good for his credit's sake; and Cymb. v. 4, 25, 50.) In following him, I follow but myself,

Heaven is my judge, not I for love and duty,

But seeming so, for my peculiar end. (Oth. i. 1.)