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song, is a thing of great state and pleasure. I understand it that the song be in choir, placed aloft, and accompanied with some broken music, and the ditty fitted to the device. Acting in song, especially in dialogues, hath an extreme good grace; I say acting, not dancing, (for that is a mean and vulgar thing;) and the voices of the dialogue would be strong and manly, (a base and a tenor, no treble,) and the ditty high and tragical, not nice or dainty. Several choirs, placed one over against another, and taking the voices by catches anthem-wise, give great pleasure. Turning dances into figure is a childish curiosity; and, generally, let it be noted, that those things which I here set down are such as do naturally take the sense, and not respect petty wonderments. It is true, the alterations of scenes, so it be quietly and without noise, are things of great beauty and pleasure; for they feed and relieve the eye before it be full of the same object. Let the scenes abound with light, specially colored and varied; and let the masquers, or any other that are to come down from the scene, have some motions upon the scene itself before their coming down; for it draws the eye strangely, and makes it with great pleasure to desire to see that it cannot perfectly discern. Let the songs be loud and cheerful, and not chirpings or pulings; let the music, likewise, be sharp and loud, and well placed. The colors that show best by candlelight, are white, carnation, and a kind of sea-water green; and ouches,2 or spangs, as they

1 Chirpings like the noise of young birds.

2 Jewels or necklaces.

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8 Spangles, or O's of gold or silver. Beckmann says that these were invented in the beginning of the seventeenth century. See Beckmann's Hist. of Inventions, (Bohn's Stand. Lib.) vol. i, p.

As

are of no great cost, so they are of most glory. for rich embroidery, it is lost, and not discerned. Let the suits of the masquers be graceful, and such as become the person when the vizors are off; not after examples of known attires, Turks, soldiers, mariners, and the like. Let anti-masques1 not be long; they have been commonly of fools, satyrs, baboons, wild men, antics, beasts, sprites, witches, Ethiopes, pigmies, turquets,2 nymphs, rustics, Cupids, statues moving, and the like. As for angels, it is not comical enough to put them in anti-masques; and any thing that is hideous, as devils, giants, is, on the other side, as unfit; but, chiefly, let the music of them be recreative, and with some strange changes. Some sweet odors suddenly coming forth, without any drops falling, are, in such a company as there is steam and heat, things of great pleasure and refreshment. Double masques, one of men, another of ladies, addeth state and variety; but all is nothing, except the room be kept clear and neat.

For justs, and tourneys, and barriers, the glories of them are chiefly in the chariots, wherein the challengers make their entry; especially if they be drawn with strange beasts, as lions, bears, camels, and the like; or in the devices of their entrance, or in the bravery of their liveries, or in the goodly furniture of their horses and armor. But enough of these toys.

1 Or antic-masques. These were ridiculous interludes dividing the acts of the more serious masque. These were performed by hired actors, while the masque was played by ladies and gentlemen. The rule was, the characters were to be neither serious nor hideous. The "Comus" of Milton is an admirable specimen of a masque.

2 Turks.

XXXVIII.-OF NATURE IN MEN.

NATURE is often hidden, sometimes overcome, seldom extinguished. Force maketh nature more violent in the return; doctrine and discourse maketh nature less importune, but custom only doth alter and subdue nature. He that seeketh victory over his nature, let him not set himself too great nor too small tasks; for the first will make him dejected by often failings, and the second will make him a small proceeder, though by often prevailings. And at the first, let him practise with helps, as swimmers do with bladders, or rushes; but, after a time, let him practise with disadvantages, as dancers do with thick shoes; for it breeds great perfection, if the practice be harder than the use. Where nature is mighty, and therefore the victory hard, the degrees had need be, first, to stay and arrest nature in time; like to him that would say over the four and twenty letters when he was angry; then to go less in quantity: as if one should, in forbearing wine, come from drinking healths to a draught at a meal; and, lastly, to discontinue altogether; but if a man have the fortitude and resolution to enfranchise himself at once, that is the best:

"Optimus ille animi vindex lædentia pectus
Vincula qui rupit, dedoluitque semel." 1

Neither is the ancient rule amiss, to bend nature as a wand to a contrary extreme, whereby to set it right; understanding it where the contrary extreme is no vice. Let not a man force a habit upon him

1 "He is the best asserter of the liberty of his mind, who bursts the chains that gall his breast, and at the same moment ceases to grieve." This quotation is from Ovid's Remedy of Love,

self with a perpetual continuance, but with some intermission, for both the pause reinforceth the new onset; and if a man that is not perfect be ever in practice, he shall as well practise his errors as his abilities, and induce one habit of both; and there is no means to help this but by seasonable intermissions. But let not a man trust his victory over his nature too far; for nature will lie buried a great time, and yet revive upon the occasion or temptation; like as it was with Esop's damsel, turned from a cat to a woman, who sat very demurely at the board's end till a mouse ran before her. Therefore, let a man either avoid the occasion altogether, or put himself often to it, that he may be little moved with it. A man's nature is best perceived in privateness, for there is no affectation; in passion, for that putteth a man out of his precepts; and in a new case or experiment, for there custom leaveth him. They are happy men whose natures sort with their vocations; otherwise they 66 Multum incola fuit anima mea,' "1 when they converse in those things they do not affect. In studies, whatsoever a man commandeth upon himself, let him set hours for it: but whatsoever is agreeable to his nature, let him take no care for any set times; for his thoughts will fly to it of themselves, so as the spaces of other business or studies will suffice. A man's nature runs either to herbs or weeds; therefore, let him seasonably water the one, and destroy the other.

may say,

1"My soul has long been a sojourner."

XXXIX.-OF CUSTOM AND EDUCATION.

MEN'S thoughts are much according to their inclination; their discourse and speeches according to their learning and infused opinions; but their deeds are, after, as they have been accustomed; and, therefore, as Machiavel well noteth, (though in an evil-favored instance,) there is no trusting to the force of nature, nor to the bravery of words, except it be corroborate by custom.2 His instance is, that, for the achieving of a desperate conspiracy, a man should not rest upon the fierceness of any man's nature, or his resolute undertakings, but take such a one as hath had his hands formerly in blood; but Machiavel knew not of a Friar Clement, nor a Ravillac, nor a Jaureguy, nor a Baltazar Gerard ; yet his rule holdeth still, that nature, nor the engagement of words, are not so forcible as custom. Only superstition is now so well advanced, that men of the first blood are as firm as butchers by occupation; and votary' resolution is made equipollent

4

5

6

1"The wish is father to the thought," is a proverbial saying of similar meaning.

2 Vide Disc. Sop. Liv. iii. 6.

8 Jacques Clement, a Dominican friar, who assassinated Henry III. of France, in 1589. The sombre fanatic was but twenty-five years of age; and he had announced the intention of killing with his own hands the great enemy of his faith. He was instigated by the Leaguers, and particularly by the Duchess of Montpensier, the sister of the Duke of Guise.

4 He murdered Henry IV. of France, in 1610.

5 Philip II. of Spain having, in 1582, set a price upon the head of William of Nassau, Prince of Orange, the leader of the Protestants, Jaureguy attempted to assassinate him, and severely wounded him.

6 He assassinated William of Nassau, in 1584. It is supposed that this fanatic meditated the crime for six years.

7 A resolution prompted by a vow of devotion to a particular principle or creed.

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