THE SECOND BOOK 345 



fell ; Ascendam, et ero similis Altissimo ; by aspiring to be 

 like God in knowledge, man transgressed and fell ; Eritis 

 sicut Dii, scientes bonum et malum ; but by aspiring to a 

 similitude of God in goodness or love, neither man nor 

 angel ever transgressed or shall transgress. For unto that 

 imitation we are called : Diligite inimicos vestros, benefacite 

 eis qui oderunt vos, et orate pro persequentibus et calum- 

 niantibus vos, ut sitis filii Patris vestri qui in coelis est, qui 

 solem suum oriri facit super bonos et malos, etpluit super jus tos 

 et injustos. So in the first platform of the divine nature 

 itself, the heathen religion speaketh thus, Optimus Maximus, 

 and the sacred Scriptures thus, Misericordia ejus super omnia 

 opera ejus. 



Wherefore I do conclude this part of moral knowledge, 

 concerning the Culture and Regiment 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 or Science that which hath been pre- 

 termitted by others as matter of common sense and 

 experience, he judgeth well. But as Philocrates sported 

 with Demosthenes, '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 of sleep,' 



Sunt gemmae somni portae: quarum alter a fertur 

 Cornea^ qua veris facilis datur exitus umbris : 

 Alter a 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. 



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, 



