thinking for Thoughts are free those can never be inslaved for we are not hindred from studying since we are allowed so much idle time that we know not how to pass it away but may as well read in our Closets as Men in their Colleges and Contemplation is as free to us as to Men to beget clear Speculation Besides most Scholars marry and their heads are so full of their School Lectures that they preach them over to their Wives when they come home so that they know as well what was spoke as if they had been there and though most of our Sex are bred up to the Needle and Spindle yet some are bred in the publike Theatres of the World wherefore if Nature had made our Brains of the same temper as Mens we should have had as clear Speculation and had been as Ingenious and Inventive as Men but we find She hath not by the effects And thus we may see by the weakness of our Actions the Constitution of our Bodies and by our Knowledge the temper of our Brains by our unsettled Resolutions incoustant to our Promises the Perverseness of our Wills by our facil Natures violent in our Passions superstitious in our Devotions you may know our Humours we have more Wit than Judgment more Active than Industrious we have more Courage than Conduct more Will than Strength more Curiosity than Secrecy more Vanity than good Houswifery more Complaints than Pains more Jealousie than Love more Tears than Sorrow more Stupidity than Patience more Pride than Affability more Beauty than Constancy more Ill Nature than Good Besides the Education and libertie of Conversation which Men have is both unfit and dangerous to our Sex knowing that we may bear and bring forth Branches from a wrong Stock by which every man would come to lose the property of their own Children but Nature out of love to the Generation of Men hath made Women to be governed by Men giving them Strength to rule and Power to use their Authority And though it seem to be natural that generally all Women are weaker than Men both in Body and Under standing and that the wisest Woman is not so wise as the wisest of Men wherefore not so fit to Rule yet some are far wiser than some men like Earth for some Ground though it be Barren by Nature yet being well mucked and well manured may bear plentifull Crops and sprout forth divers sorts of Flowers when the fertiller and richer Ground shall grow rank and corrupt bringing nothing but gross and stinking Weeds for want of Tillage So Women by Education may come to be far more knowing and learned than some Rustick and Rudebredmen Besides it is to be observed that Nature hath Degrees in all her Mixtures and Temperaments not only to her servile works but in one and the same Matter and Form of Creatures throughout all her Creations Again it is to be observed that although Nature hath not made Women so strong of Body and so clear of understanding as the ablest of Men yet she hath made them fairer softer slenderer and more delicate than they separating as it were the finer parts from the grosser which seems as if Nature had made Women as purer white Manchet for her own Table and Palat where Men are like coarse houshold Bread which the servants feed on and if she hath not tempered Womens Brains to that height of understanding nor hath put in such strong Species of Imaginations yet she hath mixed them with Sugar of sweet conceits and if she hath not planted in their Dispositions such firm Resolutions yet she hath sowed gentle and willing Obedience and though she hath not filled the mind with such Heroick Gallantry yet she hath laid in tender Affections as Love Piety Charity Clemency Patience Humility and the like which makes them neerest to resemble Angells which are the perfectest of all her Works where men by their Ambitions Extortion Fury and Cruelty resemble the Devill But some women are like Devills too when they are possest with those Evills and the best of men by their Heroick Magnanimous Minds by their Ingenious and Inventive Wits by their strong Judgments by their prudent forecast and wise Mannagements are like to Gods To the Reader I Desire those that read any of this Book that every Chapter may be read clearly without long stops and staies for it is with Writers as it is with men for an ill affected Fashion or Garb takes away the Natural and gracefull Form of the Person So Writings if they be read lamely or crookedly and not evenly smoothly throughly insnarle the Sense Nay the very sound of the Voice will seem to alter the sense of the Theme though the Sense will be there in despight of the ill Voice or Reader but it will be concealed or discovered to its disadvantage for like an ill Musician or indeed one that cannot play at all who instead of playing he puts the Fiddle out of tune and causeth a Discord which if well plaid upon would sound Harmoniously or is like one that can play but one Tune on all sorts of Instruments so some will read with one Tone or Sound of Voice though the Passions and Numbers are different and some again in reading wind up their Voices to such a passionate scrue that they whine or squeal rather than speak or read others fold up their Voices with that distinction that they make that three square that is four square and narrow that should be broad and high that should be low and low that should be high and some again so fast that the Sense is lost in the Race So that Writings though they are not so yet they sound good or bad According to the Readers and not according to their Authors and indeed such advantage a good or ill Readers gives as those that read well shall give a grace to a foolish Author and those that read ill disgrace a wise and a witty Author But there are two sorts of Readers the one that reads to himself and for his own benefit the other to benefit another by hearing it in the first there is required a good Judgement and a ready Understanding in the other a good Voice and a gracefull Delivery so that a Writer hath a double desire the one that he may write well the other that he may be read well And my desire is the more earnest because I know my Writings are not strong enough to bear an ill Reader wherefore I intreat so much favour as to give it its own Countenance wherein you will oblige the Writer to be Yours M. N. To the Lady of Newcastle upon her Book Intituled The WORLD' 's OLIO THE World to the World's Olio we invite you And hope these several Cates they may delight you It is the Mistris of the Feast her Wish And all these various Sorts cookt in Wits Dish For several Palats here is of the Best With Aromatick Spice of Phancy drest
her and had rather die in the arms of danger then live in the arms of peace Why men write Bookes SOme say men write bookes not so much to benefit the world as out of love to Fame thinking to gain them honour of reputation but surely men are so delighted with their own conceits especially fine and new ones that were it a sin or infamie they would write them to see their beauty and enjoy them and so become unlawful Lovers Besides thoughts would be lost if not put into writing for writing is the picture of thoughts which shadows last longer then men but surely men would commit secret Idolatry to their own wit if they had not Applause to satisfie them and examples to humble them for every several man if wit were not discovered would think not any had it but he for men take pleasure first in their own fancies and after seek to gain the approving opinions of others which opinions are like womens dressings for some will get such advantage in putting on their cloaths who although they have ill faces and not so exact bodies will make a better shew then those that are well favoured and neatly shaped with disordered attire wherein some men are so happy in their language and delivery as it beautisies and adorns their wit which without it would be like an unpolished Diamond but such difference there is between that to create a fancy is the nature of a God but to make neat and new words is the nature of a Tailour Of several writings WRitings that are set forth in books and other wayes are of several and different natures For some as Magistrates and Fathers do reprove and endeavor to reclaim the world and men as moral Philosophers others as Atturnies do inform them as Historians some as Lawyers do plead in the behalf of some former writings and acts against others as contraversers some as Ambitious Tyrants that would kill all that stood in their way as Casuists some as Challengers as Logicians some as Scouts as natural Philosophers But they bring not alwayes true intelligence Some like hang-men as the Scepticks that strive to strangle not onely all opinions but all knowledge Some like Embassadours that are sent to condole and congratulate as bookes of Humiliation and thanksgiving Some as Merchants as translatours which traffick out of one Language into another Some as painted faces as Oratory some as Jubilies as to recreate rejoyce and delight the spirits of men as Poetry some as Bawds to intice the mindes as Amorous Romancy Some as pits that one must go many Fathoms deep to finde the bottom neither do they alwayes reach it as those that are called strong lines some as Conjurers that fright with their threatning prophesies some as Cut-purses that steal from the writings of others some as Juglers that would have falshood appear for truth some like Mountibanks that deceive and give more words then matter some as Echoes which commonly answer to anothers voice some like Buffons that laugh and jest at all and some like Flatterers that praise all and some like Malecontents that complain against all and some like God that is full of truth and gives a due to all deservers and some like devils that slauder all Of the motion of the thoughts in speaking and Writing THose that have very quick thoughts shall speak readier then Write because in speaking they are not tied to any stile or number besides in speaking thoughts lie close and carelesse but in writing they are gathered up and are like the water in a cup that the mouth is held downward for every drop striving to be out first stops the passage or like the common people in an uproar that runs without any order and disperses without successe when slow and strong thoughts come well armed and in good order discharges with courage and goeth off with honour The motion of Poets thoughts THe thoughts of poets must be quick yet so as they must go even without justling strong without striving nimble without stumbling for their thoughts must be as an instrument well strung and justly tuned to Harmony Great schollars are not excellent Poets SCholars are never good Poets for they incorporate too much into other men which makes them become lesse themselves in which great scholars are Metamorphos'd or transmigrated into as many several shapes as they read Authors which makes them monstrous and their head is nothing but a lumber stuft with old commodities so it is worse to be a learned Poet then a Poet unlearned but that which makes a good Poet is that which makes a good Privie Councellor which is observation and experience got by time and company Wit mistaken THey are not mistaken that think all Poets wits but those are mistaken that think there is no other wit but in Poets or to think wit lies in meer jests or onely in words or Method or scholastical knowledge for many may be very wise and knowing yet have not much wit not but wit may be in every one of these before mentioned for wit makes vse of althings but wit is the purest element and swiftest motion of the braine it is the essence of thoughts it incircles all things and a true wit is like the Elixer that keeps nature alwayes fresh and young Some thinks wit no wit when it is not understood but surely a fool makes not the wit the lesse although it loseth its aime if none knows it but the Author A comparison betwixt learning and Wit IT is a great mistake in some who think that great Stcholars are great wits because great Scholars but there is as great a difference as betwixt a natural inheritance that is intailed and cannot be sold and a Tenant that makes use of the land and payes the rent which is due to the Land-lord which is the Author or in another comparison a Scholar is like a great Merchant that trafficks in most Countries for transportable Commodities and his head is the ware-house to lay those goods in now may some say they are become his own since he bought them it is true they are so to keep them or make use of them or to sell and traffick with them by imparting them to pettie Merchants which are young students and Scholars but otherwise they are no more his then when they were in the Authours head before it was published but onely by retaile for wit is the childe of nature neither hath she made any thing so like her self as it Nay she hath made it to out-do her self for though nature hath not onely made this world but may be thought by reason to have made many others and so a world of worlds yet wit creats in its imaginations not only worlds but Heavens and Hells Gods and Devils onely it wants the materials to put them in body and give them a figure and colour The advanaage of Poetry and History POets make us see errours as what we should follow and what we
THE WORLDS OLIO WRITTEN By the Right HONORABLE the Lady MARGARET NEWCASTLE LONDON Printed for J. Martin and J. Allestrye at the Bell in St. Pauls Church-Yard 1655. A DEDICATION TO FORTUNE I Dedicate this Book to Fortune for I believe she is a powerfull Princess for whatsoever she favours the World admires whether it be worthy of admiration or no and whatsoever she frowns on the World runns from as from a Plaguy Infection and not only shunns but exclaims against it although it be Virtue herself and that which is most to be lamented is that the strictest Votresses to Virtue turn Reprobates become Infidels and with false and superstious Devotion worship the Golden Fortune and Flatterers which are the Priests offer false Praises thereunto Wherefore if Fortune please with her helping hand she may place my Book in Fames high Tow'r where every Word like a Cymball shall make a Tinkling Noise and the whole Volume like a Cannon Bullet shall Eccho from Side to Side of Fames large Brasen Walls and make so loud a Report that all the World shall hear it But if not favour'd then my Book must dye And in the Grave of Dark Oblivion lye My Lord THE Reason why I have not dedicated any of my particular Books to your Lordship is that when I have writ all I mean to print I intend if I live to Dedicate the whole summe of my Works unto you and not by Parcells for indeed you are my Wits Patron not that I lay the Defects that may be found to your charge for upon my Conscience all the Faults are mine own but if there be any Wit or any thing worthy of Commendations they are the Crumms I gathered from your Discourse which hath fed my Fancy and though I do not write the same way you write yet it is like Nature which works upon Eternal matter mixing cutting and carving it out into several Forms and Figures for had not Nature Matter to work upon She would become Useless so that Eternal Matter makes Nature work but Nature makes not Eternal Matter Thus she is but as a labouring servant and as in Eternal Matter there lives Spirit and Motion which is Life and Knowledge so in your Discourse lives Sense and Reason in your Wit Delight and Pleasure in your Mind Honor and Honesty in your Actions Valour and Prudence in your Prosperity Generosity and Humility in your Misfortunes Patience and Magnanimity in your Friendship Truth and Constancy to your King and Country Fidelity and Loialty to your Neighbours Affability and Kindness to your Enemies Pardon and Pitty But My Lord I must do as the Painter did which was to draw Agamemnon in that posture as he stood to view his Daughter offerr'd as a Sacrifice who when he came to Pencil out his Countenance wherein Sorrow sate so lively he was forced to draw a Veil over his Face his Grief being too great for his Art to imitate So I when I come to describe your worth by my Pen I find your Merit so far beyond all expression that I am forced to leave off Writing only subscribing my self as I am Your Lordships honest Wife and humble Servant Margaret Newcastle An Epistle that was writ before the death of the noble Sir Charls Cavendish my most noble Brother-in-law Noble Sir ALthough I 'me absented from your person yet not from your Favours they are too great and certainly not to be worn out either by distance of Time or Place and you are so excellent and Divine an Architecture that your Generosity never missed the true Measure of Misery and may our payment of Praiers be justly returned you in Blessings from Heaven and as your Bounty runns a Race with Necessity so may your Merit win the Bell of Fame which Bell I wish may sound in every Ear and as long as there be Ears to hear So that your Name may live still in Report When that your Soul is gone to Heavens Court Sir Your humble and dutifull Servant Margaret Newcastle An Epistle to the Reader THIS Book most of it was written five years since and was lockt up in a Trunk as if it had been buried in a Grave but when I came out of England I gave it a Resurruction and after a view I judged it not so well done but that a little more care might have placed the words so as the Language might have run smoother which would have given the Sense a greater Lustre but I being of a lazy disposition did choose to let it go into the World with its Defects rather than take the pains to refine it besides to me it seemed as if I had built a House and not liking the Form after it was built must be forced to take it in pieces and rebuild it again to make it of that fashion I would have it or be contented as it was which considering with my self I found it would be as great a charge of Time and Pains as if I should build a New one on an other Ground besides there is more Pleasure and Delight in making than in mending and I verily believe my Neighbours which are my Readers would have found fault with it if I had done it as I could and they could but dispraise it as it is but I am so well armed with carclesness that their several Censures can never enter to vex me with Wounds of Discontent Howsoever I have my delight in Writing and having it printed and if any take a Delight to read it I will not thank them for it for if any thing please therein they are to thank me for so much pleasure and if it be naught I had rather they had left it unread But those that do not like my Book which is my House I pray them to pass by for I have not any entertainment fit for their Palats The Preface to the Reader IT cannot be expected I should write so wisely or wittily as Men being of the Effeminate Sex whose Brains Nature hath mix'd with the coldest and softest Elements and to give my Reason why we cannot be so wise as Men I take leave and ask Pardon of my own Sex and present my Reasons to the Judgement of Truth but I believe all of my own Sex will be against me out of partiality to themselves and all Men will seem to be against me out of a Complement to Women or at least for quiet and ease sake who know Womens Tongues are like Stings of Bees and what man would endure our effeminate Monarchy to swarm about their ears for certainly he would be stung to death so I shall be condemned of all sides but Truth who helps to defend me True it is our Sex make great complaints that men from their first Creation usurped a Supremacy to themselves although we were made equal by Nature which Tyrannical Goverment they have kept ever since so that we could never come to be free but rather more and more enslaved using us either like Children Fools
Governor of a Common-wealth And Wit is to be preferred before Beautie for there is as much difference as betwixt Soul and Body for Wit is as it were spiritual where Beautie is Corporal and Beautie is subject to the variations of several Opinions for Beautie is not Beautie in all Nations but Wit is Wit in all Languages Beautie wearies the Eye by Repetitions where Wit refresheth the Ear with variety of Discourse Wit is the God of Passion creating and disposing them at his pleasure Of Riches and Beautie RIches si to be preferred before Beautie though it be a gift of Fortune and Beautie a gift of Nature for Beautie incaptives where Riches inslaves all for were there a Beautie that had as much as Nature could give it joyned with an Angelical Mind yet it shall never triumph so long nor inthrall so many nor so constantly be served as Riches is for Riches hath no unfaithfull Lovers although she may have ignorant Servants whom she turns most commonly Weeping out of dores for she is a humersome Mistris and changeth often but seldom makes a good Choice And the Reason why Riches are preferr'd esteemed honoured and unweariedly followed is because she affords more variety which the Nature of Man delights and seeks after where Beauty is still one and the same but though Riches are fleeting yet many times the Carefull and Prudent have possest them long where Beauty no sooner shewes her self but dyes The Beauty of Mean Persons BEauty in Mean and Poor Persons is onely subject to Temptation not to Admiration as Beauty in Palaces is Famous in Historie but those Beauties as come from an Humble Birth and Breeding in a small Cottage are buried in their Poverty which shews it is not onely the Beauty which Nature gives but the Arts that adorn it which allures the Mind for Good Fortune gives Beauty a Lustre and makes it appear Divine so doth Rich Apparel Attendance and the like for it is the Trappings and the Ceremony which takes the Eyes of the Beholders whereas Ill Fortune and Poverty do cast a Shadow upon Natural Beauty and eclipse it from the Eyes of the World Thus Beauty is admired and divulged according to the Wealth and Dignity unless some strange and unusual Accident happens to the Beautifull to noyse it abroad otherwise we shall not hear of Poor and Mean Persons mentioned in many Ages but those which the Fancies of Poets make but of Beauties that were Great and Rich their Chronologies are full Of Imaginary Beauty SOme may imagine or think Beauty was framed and composed in the Opinions of Men rather than in the Lineaments and Symmetries and Motion of the Body or the Colour of the Skin for that which appeareth Beautifull to one Nation doth not so to another as witness the Indians the Ethiopians who think the blackest Skin stattest Noses and thickest Lips the most Beautifull which seem Deformed and Monstrous to the Europeans so particular Persons as in several Nations for to one Person shall appear a Beauty to enamour the Soul with Admiration to another shall appear even to a Dislike which shews that were there a Body never so exactly proportion'd or their Motions never so gracefull or their Colour never so Orient yet it will not please all I will not say there is no such thing as Beauty but no such Beauty as appears so to all Eyes because there is not Variety enough in one Beauty to please the various Fancies of Mankind for some fancy Black some Brown some Fair some a Sad Countenance some a Merry some more Bashfull some more Bold For Stature some Tall some Low some Fat some Lean some Dislike some Motions some others some grey Eyes some black Eyes some blew Eyes and to make mixture of all these it is impossible and though there may be as great and as good a Harmonie in Beauty as in Musick yet all Tunes please not all Ears no more do all Beauties please all Eyes Of Natural Beauty BEauty is a certain Splendor which flows in a Line or Air of Lights from the Spirits and gives a shining Glory upon the Face which Light with Ill Complexions or not Lovely Features is darkned as the Sun with Clouds wherein some Faces have thicker Clouds than others that make a Beauty appear more Splendorous at some times than others But in Age Beauty seldom or never appears being in the Winter season of Life but in Youth the Air is alwaies Serene and Clear Some see this Splendor or Beauty in a Face which others do not as having a more discerning Spirit which makes some wonder at such as do fall in Love with those that they shall think Ill-favoured besides there is a Sympathy of Spirits to perceive that in one and other as Lookers on cannot find out Of Pride IF Pride seems Handsome and may be allowed in any it is in Women because it gives a Distance to Idle Pretenders and Corrupters of Chastity Neither is it so bad in Women to be proud of their Chastity and Honest Affection as Alexander in his Victories or Helen in her Beauty or Rome of her Spoyls and Royal Slaves for Honesty is their greatest Beauty and they may glory in it as their greatest Honour and triumph in it as their greatest Victory and though that Women are naturally Fearfull yet rather than they would infringe the least part of a Chastity either in Words to Inchant or Looks to Allure or Actions to Invite they would enforce Life and Triumph in Death rather than their Virtue should be overcome either in the Stratagems of Follyes or Treacherous Bribes or by force of wicked Appetites But a Woman should be so well instructed in the Principles of Chastity as no false Doctrine could perswade her from it neither Praises nor Professions nor Oaths nor Vows nor Wealth Dignity nor Example having alwaies Temperance and Sobriety in Friendship To the same BUT some are bred with such Nicety and in such Innocency as if they meant to marry some Deity But Modesty should dwell in Womens Thoughts Wit marshal their Words Prudence rule their Actions they should have a Gracefull Behaviour a Modest Countenance a Witty Discourse a Civil Society a Curteous Demeanour Men should be Valiant in War Temperate in Peace Just to others Prudent to themselves but Natures Extraordinary Works are not Commonly distributed THE EPISTLE THE Reason why I print most of what I write is because I observe that not only the weak Writings of men get Applause in the World but the infinite weak Translators of others Works thus there are many simple Books take the World by the Ears but I perceive it is not the wit or worth of what is written that begets a delight to the Readers and a Fame to the Writers but it must fit the Genius of the Age And truly if we will but note it there is as much difference in the wit or understanding of some Ages I mean for the generality of men as between
some Writers and others For some Ages are like old Nestor wise others like Ulysses eloquent some like Achilles valiant others like Paris amorous and effeminate some like Hercules striving to suppress Vice others like wicked Nero that alwaies strive to tyrannize over Vertue making War and Faction some like Orpheus Harp that charmes the spirits with Peace And as the Starrs have an Influence over every particular so they take their turns to govern and are predominant over every Age But I find I live in a Carping age for some sind fault with my former Writings because they are not Grammar nor good Orthography and that all the last words are not matched with Rime and that the Feet are not in just Numbers As for the Orthography the Printer should have rectisied that for I think it is against Nature for a Woman to spell right for my part I confess I cannot and as for the Rimes and Numbers although it is like I have erred in many yet not so much as by the negligence of those that were to oversee it for by the false printing they have not only done my Book wrong in that but in many places the very Sense is altered as for surfets sercutts wanting wanton like slaming sire to burn they have printed a sire Gunn and many other words they have left out besides and there is above a hundred of those faults so that my Book is lamed by an ill Midwife and a Nurse the Printer and Overseer but as for the Grammar part I confess I am no Scholar and therefore understand it not but that little I have heard of it is enough for me to renounce it for if I have any wit it is so little that it would be lost in scholastical Rules besides it were worse to be a pedantick woman than a pedantick man yet so ill it is in man that it doth as is were degrade him from being Magnanimous and Heroick for one shall seldome sind a generous and valiant Heart and a pedantical Brain created or bred in one Body but those that are nobly bred have no Rules but Honour and Honesty and learn in the School of Wisdom to understand Sense and to express themselves sensibly and freely with a gracefull negligence not to be hide-bound with nice and strict words and set Phrases as if the Wit were created in the Inkhorn and not in the Brain besides say some should onebring up a new way of speaking then were the former Grammar of no effect besides I do perceive no strong reason to contradict but that every one may be his own Grammarian if by his natural Gramar he can make his Hearers understand his sense for though there must be Rules in a language to make it sociable yet those Rules may be strictor than need to be and to be too strict makes them to be too unpleasant and uneasy But Language should be like Garments for though every particular Garment hath a general Cut yet their Trimmings may be different and not go out of the fashion so Wit may place Words to its own becoming delight and advantage and not alter Langage nor obstruct the Sense for the more liberty we have of Words the clearer is Sense delivered As for Wit it is wilde and fantastical and therefore must have no set Rules for Rules Curb and Shackle it and in that Bondage it dies The Worlds Olio LIB II. PART I. The Vulgar Part of Mankind Allegory MOST Mens Minds are Insipid having no Balsamical Virtue therein they are as the Terra Damnata of Nature And their Brains most commonly are like Barren Grounds which bear nothing but Mossy Ignorance no Flowers of Wit The Course of their Lives are like those that dig in a Coal-pit their Actions as the Coals therein by which they are smucht and blackt with Infamy or else their Actions are like a Sexton which digs a Grave to bury the Life in Oblivion Allegory 1. THE Mind is like a Commonwealth and the Thoughts as the Citizens therein or the Thoughts are like Houshold-servants who are busily imployed about the Minds Affairs who is the Master Allegory 2. Quick busy Thoughts suck Vapour from the Stomach to the Head as Water through a Straw sucked by the Mouth But strong working Thoughts draw Vapours up as Water is drawn with Buckets out of a Well Allegory 3. THE Brain of a man is the Globe of the Earth and Knowledge is the Sun that gives the light therein Understanding is the Moon that changeth according as it receivs light from the Sun of Knowledge Ignorance is the Shadow that causeth an Eclipse the four Quarters are Infancy Youth Manhood and Age for Experience makes the full Moon Or Knowledge is the Brain and Understanding the Eyes of the Brain where all eyes do not see clearly some are purblind those can only perceive but not with perfect distinctions some Squint and to those all Objects seem double like a Fanus face some are weak either by Sickness or by Age and they see all as in a Mist thick and obscure some are starck blind and they see nothing at all Thus they that have clear eyes of Understanding in the brain of Knowledge have a good and solid Judgement the Purblinde is to be obstinate in an Opinion making no distinction of Reason a Squint is to be doubtfull which makes double Objects as whether it be or be not a weak Eye is to have a narrow Capacity to be blind is to be a very Fool. Allegory 4. THE World is the Ground whereon the Mind draws and designs with the Pencils of Appetite the actions of Life mixing the Colours of several Objects together with the Oil of Thoughts and Dislikes are the Dark Colours which shaddow the Light of pleasures Allegory 5. THE Mind is a Garden where all manner of Seeds be sown Prosperities are the fine painted Tulips Innocency the white Lillies the four Vertues are the sweet Gilliflowers Roses Violets and Prim-roses Learning is the tastable and savoury Herbs Afflictions are Rue Wormwood Rubarb which are bitter to the Taste but yet wholsome and beneficial to the curing the sick and distempered Soul purging the superfluous vanity thereof and serve as Antidotes against Vice as Pride Ambition Extortion Covetousness and the like which are Night-shade and Helebore Poppy is Stupidity Sloth and Ignorance are Weeds which serve for no use Allegory 6. THE Thoughts are like Stars in the Firmament where some are fix'd others like the wandring Planers others again are only like Meteors which when their Substance is wasted their Light goeth out their Understanding is like the Sun which gives Light to all the rest of the Thoughts Memory is like the Moon which hath its New its Full and its Wain Allegory 7. MAN is like the Globe of the World and his Head as the highest Region wherein Knowledge as the Sun runs in the Ecliptick Line of Reason and gives light of Understanding to all the rest of the Thoughts as