her face
shall read so general and so constant a variety, whoever shall observe
himself in that figure, and not himself but a whole kingdom, no bigger
than the least touch or prick of a pencil in comparison of the whole,
that man alone is able to value things according to their true estimate
and grandeur.

This great world which some do yet multiply as several species under one
genus, is the mirror wherein we are to behold ourselves, to be able to
know ourselves as we ought to do in the true bias. In short, I would
have this to be the book my young gentleman should study with the most
attention. So many humours, so many sects, so many judgments, opinions,
laws, and customs, teach us to judge aright of our own, and inform our
understanding to discover its imperfection and natural infirmity, which
is no trivial speculation. So many mutations of states and kingdoms, and
so many turns and revolutions of public fortune, will make us wise enough
to make no great wonder of our own. So many great names, so many famous
victories and conquests drowned and swallowed in oblivion, render our
hopes ridiculous of eternising our names by the taking of half-a-score of
light horse, or a henroost, which only derives its memory from its ruin.
The pride and arrogance of so many foreign pomps, the inflated majesty of
so many courts and grandeurs, accustom and fortify our sight without
closing our eyes to behold the lustre of our own; so many trillions of
men, buried before us, encourage us not to fear to go seek such good
company in the other world: and so of the rest Pythagoras was want to
say,--[Cicero, Tusc. Quaes., v. 3.]--that our life resembles the great
and populous assembly of the Olympic games, wherein some exercise the
body, that they may carry away the glory of the prize: others bring
merchandise to sell for profit: there are also some (and those none of
the worst sort) who pursue no other advantage than only to look on, and
consider how and why everything is done, and to be spectators of the
lives of other men, thereby the better to judge of and regulate their
own.

To examples may fitly be applied all the profitable discourses of
philosophy, to which all human actions, as to their best rule, ought to
be especially directed: a scholar shall be taught to know--

"Quid fas optare: quid asper
Utile nummus habet: patrix carisque propinquis
Quantum elargiri deceat: quern te Deus esse