178 The Advancement of Learning 



religion speaketh thus, Optimus Maximus : and the sacred 

 Scriptures thus, Misericordia ejus super omnia opera ejus} 



16. Wherefore I do conclude this part of moral knowledge, 

 concerning the culture and regimen of the mind; wherein 

 if any man, considering the parts thereof which I have 

 enumerated, do judge that my labour is but to collect into 

 an art of science that which hath been pretermitted by 

 others, as matter of common sense and experience, he 

 judgeth well. But as Philocrates sported with Demos- 

 thenes, You may not marvel, Athenians, that Demosthenes 

 and I do differ ; for he drinketh water, and I drink wine ; ^ 

 and like as we read of an ancient parable of the two gates oj 

 sleep, 



Sunt geminae somni portae: quarum altera fertur 

 Cornea, qua veris facilis datur exitus umbris: 

 Altera candenti perfecta nitens elephanto, 

 Sed falsa ad coelum mittunt insomnia manes: • 



SO if we put on sobriety and attention, we shall find it a 

 sure maxim in knowledge, that the more pleasant liquor of 

 wine is the more vaporous, and the braver gate of ivory 

 sendeth forth the falser dreams. 



17, But we have now concluded that general part of human 

 philosophy, which contemplateth man segregate, and as he 

 consisteth of body and spirit. Wherein we may further 

 note, that there seemeth to be a relation or conformity 

 between the good of the mind and the good of the body. 

 For as we divided the good of the body into health, beauty, 

 strength, and pleasure; so the good of the mind, inquired 

 in rational and moral knowledges, tendeth to this, to make 

 the mind sound, and without perturbation; beautiful, and 

 graced with decency ; and strong and agile for all duties of 

 life. These three, as in the body, so in the m.ind, seldom 

 meet, and commonly sever. For it is easy to observe, 

 that many have strength of wit and courage, but have 

 neither health from perturbations, nor any beauty or 

 decency in their doings; some again have an elegancy 

 and fineness of carriage, which have neither soundness of 

 honesty, nor substance of sufficiency: and some again 

 have honest and reformed minds, that can neither become 

 themselves nor manage business: and sometimes two of 



* Ps. cxlv. 9. ■ Demosth. de Fals. Leg. p. 355, 



• Virg. ^n. vi. 894. 



