night by some of his fencers and ruffians, that he hath about him for his executioners upon soldiers.  Answer, Blaesus, what is done with his body?  The mortalest enemies do not deny burial.  When I have performed my last duties to the corpse with kisses, with tears, command me to be slain besides him; so that these my fellows, for our good meaning and our true hearts to the legions, may have leave to bury us.”  With which speech he put the army into an infinite fury and uproar:  whereas truth was he had no brother, neither was there any such matter; but he played it merely as if he had been upon the stage.

(3) But to return:  we are now come to a period of rational knowledges; wherein if I have made the divisions other than those that are received, yet would I not be thought to disallow all those divisions which I do not use.  For there is a double necessity imposed upon me of altering the divisions.  The one, because it differeth in end and purpose, to sort together those things which are next in nature, and those things which are next in use.  For if a secretary of estate should sort his papers, it is like in his study or general cabinet he would sort together things of a nature, as treaties, instructions, &c.  But in his boxes or particular cabinet he would sort together those that he were like to use together, though of several natures.  So in this general cabinet of knowledge it was necessary for me to follow the divisions of the nature of things; whereas if myself had been to handle any particular knowledge, I would have respected the divisions fittest for use.  The other, because the bringing in of the deficiences did by consequence alter the partitions of the rest.  For let the knowledge extant (for demonstration sake) be fifteen.  Let the knowledge with the deficiences be twenty; the parts of fifteen are not the parts of twenty; for the parts of fifteen are three and five; the parts of twenty are two, four, five, and ten.  So as these things are without contradiction, and could not otherwise be.

XX. (1) We proceed now to that knowledge which considereth of the appetite and will of man:  whereof Solomon saith, Ante omnia, fili, custodi cor tuum:  nam inde procedunt actiones vitae.  In the handling of this science, those which have written seem to me to have done as if a man, that professed to teach to write, did only exhibit fair copies of alphabets and letters joined, without giving any precepts or directions for the carriage of the hand and framing of the letters.  So have they made good and fair exemplars and copies, carrying the draughts and portraitures of good, virtue, duty, felicity; propounding them well described as the true objects and scopes of man’s will and desires.  But how to attain these excellent marks, and how to frame and subdue the will of man to become true and conformable to these pursuits, they pass it over altogether, or slightly and unprofitably.  For it is not the disputing that moral virtues are in the mind of man by habit and not by nature, or the distinguishing that generous spirits are won by doctrines and persuasions, and the vulgar sort by reward and punishment, and the like scattered glances and touches, that can excuse the absence of this part.