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certain Rabbin, upon the Text; Your Young Men pall see visions, and your Old Men fhall dream dreams; inferreth, that young Men are admitted nearer to God than 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 Hermogenes the Rhetorician, whose Books are exceeding subtile ; who afterwards waxed stupid. A second Sort of those, that have some natural Difpositions, which have better Grace in Youth, than in Age ; such as is a fuent and luxuriant Speech; which becomes Youth well, but not Age; so Tully faith of Hortensius; Idem manebat, neque idem decebat. The third is of such, as take too high a Strain at the First; and are magnanimous, more than Tract of years can uphold. As was Scipio Africanus, of whom Livy faith in effect; Ultima Primis cedebant.
xliii. Of Beauty
IRTUE is like a rich Stone, best plain
set: And surely, Virtue is best in a Body, that is comely, though not of
delicate Features : And that hath rather Dignity of Presence, than Beauty of Aspect. Neither is it almost feen, that very beautiful Perfons 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 Cæfar, Titus Vefpafianus, Philip le Belle 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 Favour is more than that of Colour, and that of decent and gracious 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; the other, by taking the best Parts out of divers Faces, to make one Excellent. Such Per
sonages, 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 an excellent Air in Musick), 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 altogether 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 : 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 : But yet certainly again, if it light well, it maketh Virtues shine, and Vices blush.
xliv. Of Deformity.
E FORMED Persons are commonly even with Nature : for as Nature hath done ill by them : so do they by
Nature : Being for the most part (as the Scripture faith), void of natural Affeétion ; 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, the ventureth 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 Neceffity in the Frame of his Body, the Stars of natural Inclination are sometimes obscured, by the Sun of Discipline 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 any Thing 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 somewhat 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 Poffeffion. So that, upon the matter, 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 towards one. But yet their Truft 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 of Solyman, ÆSop, Gasca President of Peru ; and Socrates may go likewise amongst them; with others.
xlv. Of Building.
OUSES 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 Fabricks 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 Seat, 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, ill Neighbours. I