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In extreme colds any thing never so little which arresteth the air maketh it to congeal; as we see in cobwebs in windows, which is one of the least and weakest threads that is, and yet drops gather about it like chains of pearl.

So in frosts, the inside of glass windows gathereth a dew; Qu. if not more without.

Qu. Whether the sweating of marble and stones be in frost, or towards rain.

Oil in time of frost gathereth to a substance, as of tallow; and it is said to sparkle some time, so as it giveth a light in the dark.

The countries which lie covered with snow, have a hastier maturation of all grain than in other countries, all being within three months or thereabouts. Qu. It is said, that compositions of honey, as mead, do ripen, and are most pleasant in the great colds. The frosts with us are casual, and not tied to any months, so as they are not merely caused by the recess of the sun, but mixed with some inferior causes. In the inland of the northern countries, as in Russia, the weather for the three or four months of November, December, January, February, is constant, viz. clear and perpetual frost, without snows or rains.

There is nothing in our region, which, by approach of a matter hot, will not take heat by transition or excitation.

There is nothing hot here with us but is in a kind of consumption, if it carry heat in itself; for all fired things are ready to consume: chafed things are ready to fire; and the heat of men's bodies needeth aliment to restore.

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The transition of heat is without any imparting of substance, and yet remaineth after the body heated is withdrawn; for it is not like smells, for they leave some airs or parts; not like light, for that abideth not when the first body is removed; not unlike to the motion of the loadstone, which is lent without adhesion of substance, for if the iron be filed where it was rubbed, yet it will draw or turn.

A LETTER AND DISCOURSE

TO SIR HENRY SAVILL,

TOUCHING HELPS

FOR THE INTELLECTUAL POWERS.

SIR,

COMING back from your invitation at Eton, where I had refreshed myself with company which I loved, I fell into a consideration of that part of policy, whereof philosophy speaketh too much and laws too little; and that is of education of youth. Whereupon fixing my mind a while, I found straitways, and noted even in the discourses of philosophers which are so large in this argument, a strange silence concerning one principal part of that subject. For as touching the framing and seasoning of youth to moral virtue (as tolerance of labours, continency from pleasures, obedience, honour, and the like) they handle it; but touching the improvement and helping of the intellectual powers, as of conceit, memory, and judgment they say nothing. Whether it were that they thought it to be a matter wherein nature only prevailed; or that they intended it as referred to the several and proper arts which teach the use of

VOL. III.

Z

reason and speech. But for the former of these two reasons, howsoever it pleaseth them to distinguish of habits and powers, the experience is manifest enough that the motions, and faculties of the wit and memory, may be not only governed and guided but also confirmed and enlarged by custom and exercise duly applied. As if a man exercise shooting, he shall not only shoot nearer the mark but also draw a stronger bow. And as for the latter, of comprehending these precepts within the arts of logic and rhetorick, if it be rightly considered, their office is distinct altogether from this point. For it is no part of the doctrine of the use or handling of an instrument to teach how to whet or grind the instrument to give it a sharp edge, or how to quench it or otherwise whereby to give it a stronger temper. Wherefore finding this part of knowledge not broken, I have but tanquam aliud agens" entered into it, and salute you with it, dedicating it after the ancient manner, first as to a dear friend; and then as to an apt person; for as much as you have both place to practice it, and judgment and leisure to look deeper into it, than I have done. Herein you must call to mind Αιρίστεν μὲν ὕδωρ. Though the argument be not of great heighth and dignity, nevertheless it is of great and universal use; and yet I do not see why, to consider it rightly, that should not be a learning of heighth, which teacheth to raise the highest and worthiest part of the mind. But howsoever that be, if the world take any light and use by this writing, I will the gratulation be to the good friendship and acquaintance

"

between us two.

And so I commend you to God's

divine protection.

A DISCOURSE TOUCHING HELPS FOR THE INTELLECTUAL POWERS.

I did ever hold it for an insolent and unlucky saying, " faber quisque fortunæ suæ," except it be uttered only as an hortative or spur to correct sloth. For otherwise if it be believed as it soundeth; and that a man entereth into an high imagination that he can compass and fathom all accidents; and ascribeth all successes to his drifts and reaches, and the contrary to his errours and sleepings. It is commonly seen that the evening fortune of that man is not so prosperous as of him that without slackening of his industry attributeth much to felicity and providence above him. But if the sentence were turned to this, "faber quisque ingenii sui," it were somewhat more true and much more profitable; because it would teach men to bend themselves to reform those imperfections in themselves, which now they seek but to cover and to attain those virtues and good parts, which now they seek but to have only in shew and demonstration. Yet notwithstanding every man attempteth to be of the first trade of carpenters, and few bind themselves to the second: whereas nevertheless, the rising in fortune seldom amendeth the mind; but on the other side, the removing of the stondes and impediments of the mind, doth often clear the passage and current to a man's fortune. But certain it is, whether it be believed or no, that as the

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