hereafter Now besides these fiue particular senses which are without there is within the common sense where all the diuers obiects apprehended by it are assembled and gathered together to the end they may afterward be compared distinguished and discerned the one from the other which the particular senses could not doe being euery one attentiue to his proper obiect and not able to take knowledge thereof of his companion CHAP. X. Of the senses of Nature ALl knowledge is begun in vs by the senses so say our 1 The importance of the naturall senses Schoole-men but it is not altogether true as we shall see heereafter They are our first masters it beginneth by them and endeth with them they are the beginning and end of all It is not possible to recoile farther backe euery one of them is a captaine and soueraigne lord in his order and hath a great command carrying with it infinite knowledges The one dependeth not or hath need of the other so are they equally great although the one haue a farre greater extent and traine and affaires than the other as a little king is as well a soueraigne in his little narrow command as a great in his great estate It is an opinion amongst vs that there are but fiue senses of Nature because wee marke but fiue in vs but yet there 2 The number may very well be more and it is greatly to be doubted that there are but it is impossible for vs to know them to affirme them or to denie them because a man shall neuer know the want of that sense which he hath neuer had There are many beasts which liue a full and perfect life which want some one of our fiue senses and a creature may liue without the fiue senses saue the sense of Feeling which is only necessary vnto life We liue very commodiously with fiue and yet perhaps we do want one or two or three and yet it can not be knowen One sense can not discouer another and if a man want one by nature yet he knowes not which way to affirme it A man borne blinde can neuer conceiue that he seeth not nor desire to see nor delight in his sight it may be he will say that he would see but that is because he hath heard say and learned of others that it is to be desired the reason is because the senses are the first gates and entrances to knowledge So man not being able to imagine more than the fiue that he hath he can not know how to iudge whether there be more in Nature yet he may haue more Who knoweth whether the difficulties that we finde in many of the works of Nature and the effects of creatures which we can not vnderstand doe proceed from the want of some sense that wee haue not Of the hidden properties which we see in many things a man may say that there are sensible faculties in Nature proper to iudge and apprehend them but yet he must confesse that we haue them not and that the ignorance of such things proceedeth from our owne default Who knoweth whether it be some particular sense that discouereth in the Cocke the houre of mid-night and morning and that moues him to crow Who taught some beasts to chuse certaine herbes for their cure and many such like woonders as these are No man can affirme or denie say this it is or that it is Some haue assayed to giue a reason of this number of the fiue senses and to prooue the sufficiencie of them by distinguishing 3 Their sufficiencie and diuersly comparing their outward obiects which are either all neere the bodie or distant from it if neere but yet remaining without it is the sense of Touching if they enter it is Taste if they be more distant and present by a right line it is the Sight if oblique and by reflexion it is the Hearing A man might better haue sayd thus That these fiue senses being appointed for the seruice of an entire man some are entirely for the bodie that is to say Taste and Touching that in that it entreth this in that it remaines without Others first and principally for the soule as sight and hearing the Sight for inuention the Hearing for acquisition and communication and one in the middle for the middle spirits and ties of the soule and body which is the Smell Againe they answer to the foure Elements and their qualities The sense of Feeling to the earth of Hearing to the aire of Taste to the water and moisture the Smell to the fire The Sight is a compound and partakes both of water and fire by reason of the bright splendor of the eie Againe they say that there are so many senses as there are kinds of sensible things which are colour sound odour taste or sauour and the fift which hath no proper name the obiect of Feeling which is heat cold rough plaine and so foorth But men deceiue themselues for the number of the senses is not to be iudged by the number of sensible things which are no cause that there are so many By this reason there should bee many more and one and the same sense should receiue many diuers heads of obiects and one and the same obiect be apprehended by diuers senses so that the tickling of a feather and the pleasures of Venus are distinguished from the fiue Senses and by some comprehended in the sense of Feeling But the cause is rather for that the spirit hath no power to attaine to the knowledge of things but by the fiue Sences and that Nature hath giuen it so many because it was necessary for it end and benefit Their comparisons are diuers in dignity and nobility The 4 Comparison Sense of Seeing excelleth all the rest in fiue things It apprehendeth farther off and extendeth it selfe euen to the fixed starres It hath more variety of obiects for to all things generally in all there is light and colour the obiects of the eie It is more exquisit exact and particular euen in the least and finest things that are It is more prompt and sudden apprehending euen in a moment and without motion euen the heauens themselues in the other senses there is a motion that requireth time It is more diuine and the markes of Diuinity are many Liberty incomparable aboue others whereby the eie seeth or seeth not and therefore it hath lids ready to open and to shut power not to turmoile it selfe and not to suffer it selfe to bee seene Actiuitie and abilitie to please or displease to signifie and insinuate our thoughts willes and affections for the eye speaketh and striketh it serueth for a tongue and a hand the other Senses are purely passiue But that which is most noble in this Sense is that the priuation of the obiect thereof which is darknesse brings feare and that naturally and the reason is because a man findeth himselfe robbed of so excellent a guide and therefore whereas a man desireth
1 Naturall materiall whereby the spirits remaine sottish feeble lesse capable plaine diminished obscure such as that is for the most part of the common sort of people or too hot ardent and drie which maketh the spirits foolish audacious vitious These are the two extremes Sottishnesse and Follie Water and Fire Lead and Mercurie altogether improper or vnapt to wisdom which requireth a spirit full of vigor and generous and yet sweet pliant and modest but the second is more easily amended by discipline than the former The second which is Acquired proceedeth either 2 Acquired from no culture and instruction or from that which is euill which amongst other things consisteth in an obstinate and sworne preiudicate preuention of opinions wherewith the minde is made drunken and taketh so strong a tincture that it is made vnapt and vncapable to see or to finde better whereby to raise and inrich it selfe It is sayd of these kinde of men That they are wounded and stricken that they haue a hurt or blow in the head vnto which wound if likewise learning be ioined because that puffeth vp it bringeth with it presumption and temeritie and somtimes armes to maintaine and defend those anticipated opinions it altogether perfecteth the forme and frame of follie and maketh it incurable So that naturall weaknesse and acquired preuention are two great hinderances but science if it do not wholly cure them which seldome it doth strengtheneth them and maketh them inuincible which turneth not any way to the dishonour of learning as a man may well thinke but to the greater honour thereof Science or Learning is a very good and profitable 10 Of Learning staffe or waster but which will not be handled with all hands and he that knowes not well how to rule it receiueth thereby more hurt than profit It besotteth and maketh foolish saith a great learned writer the weake See heerof Li. 3. ca. 14. and sicke spirit it polisheth and perfecteth the naturally strong and good The feeble spirit knowes not how to possesse science how to handle it and how to make vse thereof as he should but contrariwise is possessed and ruled by it whereby he submits himselfe and remaines a slaue to it like a weake stomacke ouercharged with more victuals than it can digest A weake arme wanting power and skill well to weld a waster or staffe that is somewhat too heauie for it wearieth it selfe and fainteth A wise and courageous spirit ouermastereth his wisdome enioyeth it vseth it and employeth it to his best aduantage enformeth his owne iudgement rectifieth his will helpeth and fortifieth his naturall light and maketh himselfe more quicke and actiue wheras the other is made thereby more sottish more vnapt and therewithall more presumptuous so that the fault or reproch is not in learning no more than that wine or other good drugge is faultie which a man knoweth not how to apply and accommodate to his owne needs Non est culpa vini sed culpa bibentis Now then against such spirits weake by nature preoccupated puffed vp and hindred by acquired wisdome I make open warre in this Booke and that often times vnder the word Pedante not finding any other more Of the vvord Pedante or Schoole-master proper and which by many good Authours is vsed in this sense In it owne Greeke Originall it was taken in the better sense but in other later languages by reason of the abuse and bad carriage of such men in the profession of their learning it is accounted base vile questuous contentious opinatiue vain-glorious and presumptuous by too many practised and vsed but by way of iniurie and derision and is in the number of those words that by continuance of time haue changed their signification as Tyrant Sophister and diuers other Le sieur de Bellay after the rehearsall of many notorious vices concludeth as with the greatest But of all the rest Knowledge pedanticall I detest And in another place Sayd I thou didst liue but to eat and drinke Then poore were my reuenge thy faults scantie But that which most doth make thy name to stinke Is to be short thou art a Pedantie It may be some will take offence at this word thinking An aduertisement it likewise toucheth them and that I thereby haue a will to tax or scoffe the Professors and Teachers of learning but let them be pleased to content themselues with this free and open declaration which I here make That it is no part of my meaning to note by this word any gown-men or learned profession whatsoeuer yea I am so farre from it that Philosophers are in so high esteeme with me that I should oppose my selfe against my selfe because I account my selfe one of them and professe the same learning only I touch a certaine degree and qualitie of spirits before desciphered that is such as haue naturall capacitie and sufficiencie after a common and indifferent maner but afterwards not well tilled preoccupated possessed with certaine opinions and these are men of all fortunes all conditions and goe as well in short garments as in long gownes Vulgum tam chlamidatos quà m coronam voco If any man can furnish me with any other word as significant as this to expresse these kinde of spirits I will willingly forgo this After this my declaration he that findeth himselfe agrieued shall but accuse and shew himselfe too scrupulous It is true that a man may finde other opposites to a wise man besides a Pedante but it is in some particular sense as the common prophane vulgar sort of people and often times I vse these opposits but this is as the low is opposite to the high the weake to the strong the valley to the hill the common to the rare the seruant to the master the prophane to the holy as also a foole which indeed according to the true sound of the word is his truest opposite but this is a moderate man to an immoderate a glorious opinatiue man to a modest the part to the whole the preiudicate and tainted to the neat and free the sicke to the sound but this word Pedante in that sense we take it comprehendeth all these and more too for it noteth and signifieth him that is not only vnlike contrary to a wise man as those before mentioned but such a one as arrogantly and insolently resisteth it to the face and as being armed on all sides raiseth himselfe against it speaking out of resolution and authoritie And forasmuch as after a sort he feareth it by reason that he seeth himselfe discouered euen from the top to the bottome and his sport troubled by it he prosecuteth it with a certaine intestine hatred he taketh vpon him to censure it to defame it to condemne it accounting and carrying himselfe as the truely wise though he be a foole without peere and an ignorant selfe-conceited Gull After the purpose and argument of this Worke we 11 The method of this book
the root of all euill And truly he that shall see the Catalogue of those enuies and molestations which riches ingender within the heart of man as their proper thunder-bolt and lightning they would be more hated than they are now loued Desunt inopiae multa auaritiae omnia in nullum auarus bonus est in se pessimus There is another contrary passion to this and vicious to hate riches and to spend them prodigally this is to refuse 4 The counterpassion to couetousnesse the meanes to doe well to put in practise many vertues and to flie that labour which is farre greater in the true command and vse of riches than in not hauing them at all to gouerne himselfe better in abundance than in pouertie In this there is but one kinde of vertue which is not to faint in courage but to continue firme and constant In abundance there are many Temperance Moderation Liberalitie Diligence Prudence and so forth There more is not expressed but that he looke to himselfe heere that he attend first himselfe and then the good of others He that is spoiled of his goods hath the more libertie to attend the more weightie affaires of the spirit and for this cause many both Philosophers and Christians out of the greatnesse of their courage haue put it in practise He doth likewise discharge himselfe of many duties and difficulties that are required in the good and honest gouernment of our riches in their acquisition conseruation distribution vse and emploiment but he that quitteth himselfe of his riches for this reason slieth the labour and businesse that belongs vnto them and quite contrary doth it not out of courage but cowardize and a man may tell him that he shakes off his riches not because they are not profitable but because he knoweth not how to make vse of them how to vse them And not to be able to endure riches is rather weaknesse ofminde than wisdome sayth Seneca CHAP. XXII Of carnall Loue. CArnall Loue is a feuer and furious passion and very dangerous 1 It is strong naturall and common vnto him that suffereth himselfe to be carried by it For what becomes of him He is no more himselfe his bodie endureth a thousand labours in the search of his pleasure his minde a thousand helles to satisfie his desires and desire it selfe increasing growes into furie As it is naturall so is it violent and common to all and therefore in the action thereof it equalleth and coupleth fooles and wise men men and beasts together It maketh all the wisdome resolution contemplation operation of the soule beastly and brutish Hereby as likewise by sleepe Alexander knew himselfe to be a mortall man because both these suppresse the faculties of the soule Philosophie speaketh freely of all things that it may the better finde out their causes gouerne and iudge of them so 2 Why ignominious doth Diuinitie which is yet more chaste and more strait And why not since that all things belong vnto the iurisdiction and knowledge thereof The Sunne shines on the dunghill and is neither infected nor annoyed therewith To be offended with words is a token either of great weaknesse or some touch or guilt of the same maladie Thus much be spoken for that which followeth or the like if it shall happen Nature on the one side with violence thrusteth vs forward vnto this action all the motion of the world resolueth and yeeldeth to this copulation of the male and female on the other side it causeth vs to accuse to hide our selues to blush for shame as if it were a thing ignominious and dishonest We call it a shamefull act and the parts that serue thereunto our shamefull parts But why shamefull since naturall and keeping it selfe within it owne bounds iust lawfull and necessarie Yea why are beasts exempted from this shame Is it because the countenance seemes foule and deformed Why foule since naturall In crying laughing champing gaping the visage is more distorted Is it to the end it may serue as a bridle and a stay to such a kinde of violence Why then doth Nature cause such a violence Or contrariwise Is it because shame serueth as a spurre and as sulfure or that the instruments thereof mooue without our consent yea against our willes By this reason beasts likewise should be bashfull and many other things moue of themselues in vs without our consent which are neither vicious nor shamefull not only inward and hidden as the pulse motion of the heart arteries lungs the instruments and parts that serue the appetite of eating drinking discharging the braine the bellie and their shuttings and openings are besides nay many times against our willes witnesse those sneesings yawnings teares hoquets and fluxions that are not in our owne power and this of the bodie the spirit forgetteth remembreth beleeueth misbeleeueth and the will it selfe which many times willeth that which we would it willed not but outward and apparant the visage blusheth waxeth pale wanne the bodie groweth fat leane the haire turneth gray blacke white growes stands on end without and against our consent Is it that hereby the pouertie and weaknesse of man may be the more truely shewed That is as well seene in our eating and drinking our griefs wearinesse the disburdening of our bodies death whereof a man is not ashamed Whatsoeuer the reason be the action in it selfe and by nature is no way shamefull it is truely naturall so is not shame witnesse the beasts Why say I beasts The nature of man sayth Diuinitie mainteining it selfe in it first originall state had neuer knowen what shame was as now it doth for from whence commeth shame but from weaknesse and weaknesse but from sinne there being nothing in nature of it selfe shamefull The cause then of this shame not being in nature we must seeke it elswhere It is therefore artificiall It is an inuention forged in the closet of Venus to giue the greater prise to the businesse and to inkindle the desire thereof the more This is with a little water to make the fire burne the cleerer as Smithes vse to doe to inflame the desire to see what it is that is hidden to heare and know what it is that is muttered and whispered For to handle things darkly as if they were mysteries and with respect and shame giueth taste and estimation vnto them Contrariwise a loose free and open permission and commoditie derogateth from the worth and taketh away the true relish and delight thereof This action then in it selfe and simply taken is neither 3 In what sense vitious shamefull nor vitious since it is naturall and corporall no more than other the like actions are yea if it be well ordered it is iust profitable necessarie at the least as it is to eat and drinke But that which doth so much discredit it is that moderation is seldome kept therein and that to attaine thereunto we make great stirres and many times vse bad meanes
seminaries and apprentiships from whence they drew those that were fit for Ecclesiasticall charge and their preparatiues to a greater perfection And he that liues ciuillie hauing a wife children seruants neighbours friends goods busines and so many diuers parts which he must satisfie and truly and loyally answere for hath without comparison farre more busines than he that hath none of all these hath to doe with none but himselfe Multitude and abundance is farre more troublesome than solitarinesse and want In abstinencie there is but one thing in the conduct and vse of many diuers things there are many considerations diuers duties It is an easier thing to part from goods honours dignities charges than to gouerne them well and well to discharge them It is easier for a man to liue altogether without a wife than in all points duly to liue and to maintaine himselfe with his wife children and all the rest that depend vpon him so is the single life more easie than the maried state So likewise to thinke that solitarinesse is a sanctuarie and an assured hauen against all vices temptations and impediments is to deceiue themselues for it is not true in euery respect Against the vices of the world the stirre of the people the occasions that proceed from without it is good but solitarinesse hath it inward and spirituall affaires and difficulties Iuit in desertum vt tentaretur à diabolo To imprudent and vnaduised young men solitarinesse is a dangerous staffe and it is to be feared that whilest he walks alone he entertaines worse companie than himselfe as Crates said to a young man who walked all alone farre from companie It is there where fooles contriue their wicked designements begin their owne ouerthrowes sharpen their passions and wicked desires Many times to auoid the gulfe of Charybdis they fall into Scylla to flie is not to escape it is many times to increase the danger and to lose himselfe non vitat sed fugit magis autem periculis patemus auersi A man had neede be wife and strong and well assured of himselfe when he falles into his owne hands for it falls out many times that there are none more dangerous than his owne Guarda me dios de mi saith the Spanish prouerb very excellently nemo est ex imprudentibus qui sibi relinqui debeat solitudo omnia mala persuadet But for some priuat and particular consideration though good in it selfe for many times it is for idlenesse weakenesse of spirit hatred or some other passion to flie and to hide himselfe hauing means to profit another or to do good to the weale-publick is to be a fugitiue to bury his talent to hide his light a fault subiect to the rigour of iudgement CHAP. LV. A comparison betwixt the life lead in common and in priuat SOme haue thought that the life led in common wherein nothing is proper to any man whereby he may say this is mine or that is thine but where all things are common tendeth most to perfection and hath most charitie and concord This may take place in the companie of a certaine number of people lead and directed by some certaine rule but not in a state and common-weale and therefore Plato hauing once allowed it thinking thereby to take away all auarice and dissension did quickly alter his opinion and was otherwise aduised for as the practise sheweth there is not only not any hartie affection towards that that is common to all and as the prouerb is The common asse is alwaies ill sadled but also the communitie draweth vnto it selfe contentions murmurings hatreds as it is alwaies seene yea euen in the primitiue Church Crescente numero discipulorum factum est murmur Luc. Acts 6. Graecorum aduersus Hebraeos The nature of loue is such as that of great riuers which being ouer-charged with abundance of waters being diuided are quit of that charge so loue being diuided to all men and all things loseth it force and vigor But there are degrees of communitie to liue that is to say to eate and drinke together is very good as the maner was in the better and most ancient common-weales of Lacedemon and Creete for besides that modestie and discipline is better retained amongst them there is also a very profitable communication but to thinke to haue all things common as Plato for a while would though he were afterwards otherwise aduised is to peruert all CHAP. LVI The comparison of the countrie-life with the Citizens THis comparison to him that loueth wisdome is not hard to make for almost all the commodities and aduantages are on one side both spirituall and corporall libertie wisdome innocencie health pleasure In the fields the spirit is more free and to it selfe in Cities the persons the affaires both their owne and other mens the contentions visitations discourses entertainements how much time doe they steale from vs amici fures temporis How many troubles bring they with them auocations allurements to wickednesses Cities are prisons to the spirits of men no otherwise than cages to birds and beasts This celestiall fire that is in vs will not be shut vp it loueth the aire the fields and therefore Columella sayth that the countrey life is the cousen of wisdome consanguinea which can not be without beautifull free thoughts and meditations which are hardly had and nourished among the troubles and molestations of the citie Againe the countrey life is more neat innocent and simple In cities vices are hid in the rout and are not perceiued they passe and insinuate themselues pell-mell the vse the aspect the encounter so frequent and contagious is the cause As for pleasure and health the whole heauens lie open to the view the sun the aire the waters and all the elements are free exposed and open in all parts alwayes sustaining vs the earth discouereth it selfe the fruits thereof are before our eyes and none of all this is in cities in the throng of houses so that to liue in cities is to be banished in the world and shut from the world Againe the countrey life is wholly in exercise in action which sharpeneth the appetite mainteineth health hardeneth and fortifieth the bodie That which is to be commended in cities is commoditie either priuate as of merchants and artificers or publike to the managing whereof few are called and in ancient times heeretofore they were chosen from the countrey life who returned hauing performed their charge CHAP. LVII Of the militarie profession THe militarie profession is noble in the cause thereof for there is no commoditie more iust nor more vniuersall 1 The praise thereof than the protection of the peace and greatnesse of his countrey noble in the execution for valour is the greatest the most generous and heroicall vertue of all others honorable for of all humane actions the greatest most glorious is the warriers and by which all other honours are iudged and discerned pleasant the company of so many noble men
by chance for no man goeth to it warily and with such deliberation and disposition of body as hee ought and nature doth require Since then men are made at aduenture and by chance it is no maruell if they seldome fall out to bee beautifull good sound wise and well composed Behold then briefly according to Philosophy the particular aduisements touching this first point that is to say the begetting of male children sound wise and iudicious for that which serueth for the one of these qualities serues for the other 1. A man must not couple himselfe with a woman that is of a vile base and dissolute condition or of a naughty and vitious composition of body 2. He must abstaine from this action and copulation seuen or eight daies 3. During which time hee is to nourish himselfe with wholsome victuals more hot and drie than otherwise and such as may concoct well in the stomacke 4. He must vse a more than moderate exercise All this tendeth to this end and purpose that the seed may be wel concocted and seasoned hot and drie fit and proper for a masculine sound and wise temperature Vagabounds idle and lazie people great drinkers who haue commonly an ill concoction euer beget effeminate idle and dissolute children as Hippocrates recounteth of the Scythians Againe a man must applie himselfe to this encounter after one maner a long time after his repast that is to say his bellie being empty and he fasting for a full panch performes nothing good either for the mind or for the body and therefore Diogenes reproched a licentious yong man for that his father had begotten him being drunke And the law of the Carthaginians is commended by Plato which enioined a man to abstaine from L. 2. de leg wine that day that he lay with his wife 6. And not neere the monthly tearmes of a woman but six or seuen daies before or as much after them 7. And vpon the point of conception and retention of the seed the woman turning and gathering hirselfe together vpon the right side let hir so rest for a time 8. This direction touching the viands and exercise must be continued during the time of hir burthen To come to the second point of this office after the birth of the infant these foure points are to be obserued 1. The infant must be washed in warme water somewhat brinish to make The second part of the office of parents Ezech. 16. the members supple and firme to cleanse and drie the flesh the braine to strengthen the sinewes a very good custome in the Easterne parts among the Iewes 2. The nurse if she be to be chosen let hir be young of a temperature or complexion the least cold and moist that may be brought vp in labour hard lodging slender diet hardned against cold and heate I say if she be to be chosen because according to reason and the opinion of the wisest it should be the mother and therefore they crie out against hir when she refuseth this charge being inuited and as it were bound thereunto by nature who to that end hath giuen hir milke and dugs by the example of beasts and that loue and iealousie that she ought to haue of hir little ones who receiue a very great hurt by the change of their aliment now accustomed in a stranger and perhaps a bad one too of a constitution quite contrarie to the former whereby they are not to be accounted mothers but by halfes Quod est hoc contra naturam imperfectum ac dimidiatum matris genus peperisse staim ab se abiecisse aluisse in vtero Aul. Gell. L. 12. c. 1. sanguine suo nescio quid quod non videret non alere autem nunc suo lacte quod videat iam viuentem iam hominem iam matris officia implorantem 3. The nourishment besides the dugge should be goates milke or rather creame the most subtile and aerie part of the milke sod with honie and a little salt These are things very fit for the bodie and the mind by the aduice of all the wise and great Physitians Greeks and Hebrews Galen multis locis Homer 10. Iliad I say 7. Butyrum mel comedet vt sciat reprobare malum eligere bonum The qualitie of milke or creame is very temperate and full of good nourishment the drinesse of the honie and salt consumeth the too great humiditie of the braine and disposeth it vnto wisdome 4. The infant must by little and little be accustomed and hardned to the aire to heate and cold and we are not to be fearefull thereof for in the Northerne parts of the world they wash their children so soone as they come out of the womb of their mothers in cold water and are neuer the worse The two first parts of the office of parents we haue soone dispatched whereby it appeareth that they are not true fathers that haue not that care affection and diligence in these matters that is fit for they are the cause and occasion either by carelesnesse or otherwise of the death and vntimely birth of their children and when they are borne they care not for them but expose them to their own fortunes for which cause they are depriued by law of that fatherlie power ouer them that is due vnto them and the children to the shame of their parents are made slaues by those that haue nourished them and brought them vp who are farre from taking care to preserue them from fire and water and all other crosses and afflictions that may light vpon them The third part which concerneth the instruction of children 6 The third part of the office of parents we are to handle more seriouslie So soone as this infant is able to goe and to speake and shall begin to employ his mind and his bodie and that the faculties thereof shall be awakened and shew themselues the memorie imagination reason which begin at the fourth or fift yeare there must be An instruction very important a great care and diligence vsed in the well forming thereof for this first tincture and liquor wherewith the mind must be seasoned hath a very great power It cannot be expressed how much this first impression and formation of youth preuaileth euen to the conquering of nature it selfe Nourture saith one excelleth nature Lycurgus made it plaine to all the world by two little dogs of one litter but diuerslie brought vp to whom presenting before them in an open place a pot of pottage and a hare that which was brought vp tenderlie in the house fell to the pottage the other that had beene euer trained vp in hunting forsooke the pottage andranne after the hare The force of this instruction proceeds from this that it entreth easily and departeth with difficultie for being the first that entreth it taketh such place and winneth such Quint Senec. credit as a man will there being no other precedent matter to contest with it