not be felt or not known that the revenge was theirs and for such an injury And because the Offender is dead Whosoever therefore would asswage the anger of his Auditor must make himself appear such as men use to be reconciled unto and beget in his Auditor such opinions as make him reconcileable CHAP. IV. Of Love and Friends TO Love is to will well to another and that for others not for our own sake A Friend is he that loves and he that is beloved Friends one to another are they that naturally love one another A Friend therefore is he That rejoyceth at anothers Good And that grieves at his hurt And that wishes the same with us to a third whether good or hurt And that is Enemy or Friend to the same man We love them That have done good to us or ours especially if much readily or in season That are our Friends Friends That are our Enemies Enemies That are Liberal That are Valiant That are Just. And that we would have love us And good Companions And such as can abide Jests And such as break Jests And such as praise us especially for somewhat that we doubt of in our selves And such as are neat And such as upbraid us not with our vices or with their own benefits And such as quickly forget injuries And such as least observe our Errors And such as are not of ill Tongue And those that are ignorant of our Vices And such as cross us not when we are busie or angry And such as are officious towards us And those that are like us And such as follow the same course or trade of life where they impeach not one another And such as labour for the same thing when both may be satisfied And such as are not ashamed to tell us freely their faults so it be not in contempt of us and the faults such as the World rather than their own Consciences Condemns And such as are ashamed to tell us of their very faults And such as we would have honour us and not envie but imitate us And such as we would do good to except with greater hurt to our selves And such as continue their Friendship to the dead And such as speak their mind And such as are not terrible And such as we may rely on The several kinds of friendship are Society Familiarity Consanguinity Affinity c. The things that beget love are The bestowing of Benefits Gratis Vnasked Privately CHAP. V. Of Enmity and Hatred THE Colours or Common Opinions concerning Hatred are to be taken from the contrary of those which concern Love and Friendship Hatred differs from Anger in this That Anger regards only what is done to ones self but Hatred not And in this that Anger regards particulars only the other universals also And in this that Anger is curable Hatred not And in this that Anger seeks the vexation Hatred the dammage of ones Adversary That with Anger there is always joyned Grief with Hatred not always That Anger may at length be satiated but Hatred never Hence it appears how the Judge or Auditor may be made Friend or Enemy to us and how our Adversary may be made appear Friend or Enemy to the Judge and how we may answer to our Adversary that would make us appear Enemies to him CHAP. VI. Of Fear FEar is a trouble or vexation of the mind arising from the apprehension of an evil at hand which may hurt or destroy Danger is the nearness of the evil feared The things to be Feared are Such as have power to hurt And the signs of will to do us hurt as Anger and Hatred of powerful men And Injustice joyned with power And Valour provoked joyned with power And the fear of powerful men The men that are to be feared are Such as know our faults And such as can do us Injury And such as think they are injured by us And such as have done us Injury And our Competitors in such things as cannot satisfie both And such as are feared by more powerful men than we are And such as have destroyed greater men than we are And such as use to invade their inferiours And men not passionate but dissemblers and crafty are more to be feared than those that are hasty and free The things especially to be feared are Such wherein if we err the error cannot be repaired at least not according to ours but our Adversaries pleasure And such as admit either none or not easie help And such as being done or about to be done to others make us pitty them They that fear not are Such as expect not evil or not now or not this or not from these And therefore men fear little in prosperity And men fear little that think they have suffered already An Orator therefore that wouldput Fear into the Auditor must let him see that he is obnoxious and that greater than he do suffer and have suffer'd from those and at those times they least thought CHAP. VII Of Assurance ASsurance is hope arising from an imagination that the help is near or the evil afar off The things therefore that beget Assurance are The remoteness of those things that are to be feared and the nearness of their contraries And the facility of great or many helps or remedies And neither to have done nor received Injury And to have no Competitors or not great ones or if great ones at least friends such as we have obliged or are obliged to And that the danger is extended to more or greater than us Assured or Confident are They that have oft escaped danger And they to whom most things have succeeded well And they that see their Equals or inferiours not afraid And they that have wherewith to make themselves feared as wealth strength c. And such as have done others no wrong And such as think themselves in good terms with God Almighty And such as think they will speed well that are gone before CHAP. VIII Of Shame SHame is a perturbation of the Mind arising from the apprehension of Evil past present or to come to the prejudice of a mans own or his friends reputation The things therefore which men are ashamed of are those Actions which proceed from Vice as To throw away ones Arms to run away signs of Cowardliness To deny that which is committed to ones trust a sign of Injustice To have lyen with whom where and when we ought not signs of Intemperance To make gain of small and base things not to help with money whom and how much we ought to receive help from meaner men to ask money at use from such as one thinks will borrow of him to borrow of him that expects payment of somewhat before lent and to redemand what one has lent of him that one thinks will borrow more and so to praise as one may be thought to ask signs of Wretchedness To praise one to his face to praise his vertues too much and colour his vices Signs of
from the contrary of what has been already said Whosoever therefore would turn away the compassion of the Judge he must make him apt to Indignation and shew that his Adversary is unworthy of the Good and worthy of the Evil which happens to him CHAP. XII of Envy ENvy is grief for the prosperity of such as our selves arising not from any hurt that we but from the good that they receive Such as our selves I call those that are equal to us in blood in age in abilities in glory or in means They are apt to Envy That are within a little of the highest And those that are extraordinarily honoured for some quality that is singular in them especially Wisdom or good Fortune And such as would be thought wise And such as catch at glory in every action And Men of poor spirits for every thing appears great to them The things which Men Envy in others are Such as bring Glory And goods of Fortune And such things as we desire for our selves And things in the possession whereof we exceed others or they us a little Obnoxious to Envy are Men of our own time of our own Countrey of our own Age and Competitors of our Glory And therefore Those whom we strive with for Honour And those that covet the same things that we do And those that get quickly what we hardly obtain or not at all And those that attain unto or do the things that turn to our reproach not being done by us And those that possess what we have possessed heretofore So old and decayed Men Envy the young and lusty And those that have bestowed little are subject to be Envyed by such as have bestowed much upon the same thing From the contraries of these may be derived the Principles concerning Joy for other Mens hurt He therefore that would not have his Enemy prevail when he craves pity or other favour must dispose the Judge to Envy and make his Adversary appear such as are above described to be subject to the Envy of others CHAP. XIII Of Emulation EMulation is grief arising from that our Equals possess such goods as are had in honour and whereof we are capable but have them not not because they have them but because not we also No Man therefore Emulates another in things whereof himself is not capable Apt to Emulate are Such as esteem themselves worthy of more than they have And Young and Magnanimous Men. And such as already possess the goods for which Men are honoured for they measure their worth by their having And those that are esteemed worthy by others And those whose Ancestors Kindred Familiars Nation City have been eminent for some good do Emulate others for that good Objects of Emulation are for things Vertues And things whereby we may profit others And things whereby we may please others For Persons They that possess such things And such as many desire to be friends or acquainted with or like unto And they whose praises flie abroad The contrary of Emulation is Contempt And they that Emulate such as have the goods aforementioned Contemn such as have them not and thence it is that Men who live happily enough unless they have the goods which Men honour are nevertheless Contemned CHAP. XIV Of the Manners of Youth OF Passions we have already spoken We are next to speak of Manners Manners are distinguished by Passions Habits Ages and Fortunes What kind of Manners proceed from Passions and from Vertues and Vices which are Habits hath been already shewed There remains to be spoken of the Manners that are peculiar to several Ages and Fortunes The Ages are Youth Middle-Age Old Age. And first of Youth Young Men are Violent in their desires Prompt to execute their desires Incontinent Inconstant easily forsaking what they desired before Longing mightily and soon satisfied Apt to anger and in their anger Violent and ready to execute their anger with their hands Lovers of Honour and of Victory more than Money as having not been yet in Want Well natured as having not been acquainted with much malice Full of hope both because they have not yet been often frustrated and because they have by natural heat that disposition that other Ages have by Wine Youth being a kind of natural drunkenness Besides Hope is of the time to come whereof Youth hath much but of the time past little Credulous because not yet often deceived Easily deceived because full of Hope Valiant because apt to Anger and full of Hope whereof this begets confidence the other keeps off Fear Bashful because they estimate the Honour of Actions by the precepts of the Law Magnanimous because not yet dejected by the misfortunes of humane life And lovers of Honour more than of Profit because they live more by Custom than by Reason and by Reason we acquire Profit but Vertue by Custom Lovers of their Friends and Companions Apt to err in the excese rather than the defect contrary to that precept of Chilon Ne quid nimis for they overdo every thing they Love too much and Hate too much because thinking themselves wise they are obstinate in the opinion they have once delivered Doers of Injury rather for Contumely than for dammage Mercifull because measuring others by their own Innocence they think them better than they be and therefore less to merit what they suffer which is a cause of Pity And Lovers of Mirth and by consequence such as love to jest at others Jesting is witty Contumely CHAP. XV. Of the Manners of Old Men. THe Manners of Old Men are in a manner the contraries of those of Youth They determine nothing they do every thing less vehemently than is fit they never say they know but to every thing they say perhaps and peradventure which comes to pass from that having lived long they have often mistaken and been deceived They are peevish because they interpret every thing to the worst And suspicious through Incredulity and Incredulous by reason of their Experience They Love and Hate as if they meant to continue in neither Are of poor spirits as having been humbled by the chances of life And Covetous as knowing how easie 't is to lose and hard to get And Timorous as having been cooled by years And greedy of life for good things seem greater by the want of them And Lovers of themselves out of Pusillaâ—imity And seek Profit more than Honour because they love themselves and Profit is among the goods that are not simply good but good for ones self And without bashfulness because they despise seeming And hope little knowing by Experience that many times good Counsel has been followed with ill event and because also they be timorous And live by Memory rather than Hope for Memory is of the time past whereof Old Men have good store And are full of Talk because they delight in their Memory And Vehement in their anger but not stout enough to execute it They have weak or no desires and thence
Objection might be made that then an evil Man will do also evil to his friends The Third From Similitude as thus if the Adversary say all Men that are injured do hate those that have injured them it may be Objected that then all Men that had received Benefits should love their Benefactors that is to say be grateful The Fourth from the authority of famous Men as when a Man shall say that drunken Men ought to be pardoned those Acts they do in their drunkenness because they know not what they do the Objection may be that Pittacus was of another mind that appointed for such Acts a double punishment one for the Act another for the Drunkenness And forasmuch as all Enthymemes are drawn from Probability or Example or from a Sign Fallible or from a Sign infallible an Enthymeme from Probability may be confuted Really by shewing that for the most part it falls out otherwise but Apparantly or Sophistically by shewing only that it does not fall out so alwayes whereupon the Judge thinks the Probability not sufficient to ground his Sentence upon The Reason whereof is this That the Judge while he hears the Fact proved Probable conceives it as true For the Understanding has no Object but Truth And therefore by and by when he shall hear an Instance to the contrary and thereby find that he had no necessity to think it true presently changes his opinion and thinks it false and consequently not so much as Probable For he cannot at one time think the same thing both Probable and False and he that says a thing is Probable the meaning is he thinks it True but finds not arguments enough to prove it An Enthymeme from a fallible sign is answered by shewing the sign to be fallible An Enthymeme from an Example is answered as an Enthymeme from Probability Really by shewing more Examples to the contrary Apparently if he bring Examples enough to make it seem not necessary If the Adversary have more Examples than we we must make appear that they are not applycable to the Case An Enthymeme from an infallible Sign if the Proposition be true is unanswerable CHAP. XXVIII Amplification and Extenuation are not Common Places Enthymemes by which Arguments are answered are the same with those by which the matter in question is proved or disproved Objections are not Enthymemes THe first that Amplification and Extenuation are not Common Places appears by this that Amplification and Extenuation do prove a fact to be great or little and are therefore Enthymemes to be drawn from Common Places and therefore are not the Places themselves The Second that Enthymemes by which Arguments are answered are of the same kind with those by which the matter in question is proved is manifest by this that these infer the opposite of what was proved by the other The Third that an Objection is no Enthymeme is apparent by this that an Objection is no more but an Opinion Example or other Instance produced to make appear that the Adversaries Argument does not conclude Thus much of Examples Sentences Enthymemes and generally of all things that belong to Argumentation from what Places they may be drawn or answered There remains Elocution and Disposition to be spoken of in the next Book BOOK III. CHAP. I. Of the Original of Elocution and Pronuntiation THree things being necessary to an Oration namely Proof Elocution and Disposition we have done with the first and shall speak of the other two in that which follows As for Action or Pronunciation so much as is necessary for an Orator may be fetcht out of the Book of the Art of Poetry in which we have treated of the Action of the Stage For Tragedians were the first that invented such Action and that but of late and it consisteth in governing well the Magnitude Tone and Measure of the Voice a thing less subject to Art than is either Proof or Elocution And yet there have been Rules delivered concerning it as far forth as serve for Poetry But Oratorical Action has not been hitherto reduced to Art And Orators in the beginning when they saw that the Poets in barren and feigned Arguments nevertheless attained great Reputation supposing it had proceeded from the choice or connexion of words fell into a Stile by imitation of them approaching to Verse and made choice of words But when the Poets changed their Stile and laid by all words that were not in common use the Orators did the same and lighted at last upon words and a Government of the Voice and Measures proper to themselves Seeing therefore Pronuntiation or Action are in some degree necessary also for an Orator the Precepts thereof are to be fetcht from the Art of Poetry In the mean time this may be one general Rule If the Words Tone Greatness of the Voice Gesture of the Body and Countenance seem to proceed all from one Passion then 't is well pronounced Otherwise not For when there appear more passions than one at once the mind of the Speaker appears unnatural and distracted Otherwise as the mind of the Speaker so the mind of the Hearer always CHAP. II. Of the choise of Words and Epithets THe Vertues of a Word are two the first that it be perspicuous the second that it be decent that is neither above nor below the thing signified or neither too humble nor too fine Perspicuous are all Words that be Proper Fine Words are those that are borrowed or Translated from other significations of which in the Art of Poetry The reason why borrowed Words please is this Men are affected with Words as they are with Men admiring in both that which is Forreign and New To make a Poem graceful many things help but few an Oration For to a Poet it sufficieth with what Words he can to set out his Poem but an Orator must not only do that but also seem not to do it for else he will be thought to speak unnaturally and not as he thinks and thereby be the less believed whereas belief is the scope of his Oration The Words that an Orator ought to use are of three sorts Proper Such as are Received and Metaphors Words taken from Forraign Languages Words compounded and Words new coyned are seldom to be used Synonimaes belong to Poets and Equivocal words to Sophisters An Orator if he use Proper words and Received and good Metaphors shall both make his Oration beautiful and not seem to intend it and shall speak perspicuously For in a Metaphor alone there is perspicuity Novity and Sweetness Concerning Metaphors the Rules are these 1. He that will make the best of a thing let him draw his Metaphor from somewhat that is better As for Example let him call a Crime an Error On the other side when he would make the worst of it let him draw his Metaphor from somewhat worse as calling Error Crime 2. A Metaphor ought not to be so far fetcht as that the Similitude may not easily appear 3. A