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BOOK II. 315 
and induce one habite of both: and there is no meanes to helpe this, but 
by seasonable intermissions.’ [33] and as it was noted: by Machiavelli, 
Disc. sopra Livio, i. 19. 
P. 184. [2] was: Observe the construction, the whole of the previous 
clause being the nominative. Or else we have here another instance, of 
a common error, by which the verb is made to agree in number with 
the last substantive which precedes, [10] Tac. Ann. i, 16-22, quoted 
from memory. In the Latin Bacon strongly recommends acting as a 
branch of education, for though of ill repute as a profession yet as a 
part of training it is one of the best. In this he fortifies himself by the 
practice of the Jesuit schools. [15] mutiners, i.e. mutineers, the old 
form of spelling in Bacon’s time. Compare pionners for pioneers (p, 111) 
in ed. 1605. In Shakespeare’s Temp. iii. 2. 41 the word is spelt muti- 
neere in the first folio, but in Coriol. i. 1, 254 it is mutiners as here. 
P. 185. [13] that he were like to use: i.e. that he might be likely to 
use. [16] had been to handle: We should now use the verb ‘to have’ 
instead of the verb ‘to be’ in this idiom. But the latter was formerly 
common. See Shakespeare, Mer. of Ven. i. 1, 5: 
‘But how I caught it, found it, or came by it, 
What stuff ’tis made of, whereof it is born, 
I am to learn.’ 
[27] De Augm. vii. 1. [29] Prov. iv. 23. 
P. 186. [10] they pass it over altogether: Another instance of the 
redundance of the pronoun, as in p. 20, 1. 27. [12] by habit and not.by 
nature: See Aristotle, Eth. Nic. ii. 1. [13] Arist. Eth. Nic. x. 10, [27] 
Seneca, Ep. ad Lucil. 52. § 14. [33] Demosthenes, Olyn. ii. 8. 
P. 187. [10] Virg. Georg. iii. 289. [29] were as the heathen divinity: 
Lat. que ethnicis instar theologie erant. [30] Aristotle, Eth. Nic. i, 10 ; 
Rhet. ii. 12. 
P. 188. [3] than was: Lat. quam cujus illa esset capax. [4] Seneca, 
Ep. ad Lucil. 53. § 12, quoted again in Essay v. p. 16: ‘It is true 
greatnesse, to have in one, the frailty of a man, and the security of a 
god.’ [18] their triplicity of good: the threefold division of good as it 
relates to mind, body, and estate. Aristotle, Eth. Nic. i. 8. 2. The 
comparison between a contemplative and an active life: See Arist. Eth. 
Nic. x. 6-8. [21] honesty and profit: Arist. Rhet. i. 6, [Ib.] balanc- 
ing of virtue with virtue: Arist. Eth. Nic, iii. iv. 
P. 189. [12] rather than to suffer: We should say ‘rather than suffer.’ 
{21] being in commission of purveyance for a famine; i.e. being com- 
missioned to make provision for a famine. [25] Plutarch, Pomp. c. 50, 
[33] St. Paul in Rom, ix. 3, and Moses in Exod. xxxii. 32. Comp. Ess, 
xiii, p. 50; ‘ But above all, if he have St. Pauls perfection, that he would 
wish to be an anathema from Christ, for the salvation of his brethren, 
