XLIIII.

OF DEFORMITY.

DEFORMED Persons are commonly even with Nature: For as Nature hath done ill by them; So doe they by Nature: Being for the most part, (as the Scripture saith) void of Naturall Affection; And so they have their Revenge of Nature. Certainly there is a Consent between the Body and the Minde; And where Nature erreth in the One, she ventureth in the Other. Ubi peccat in uno, periclitatur in altero. But because, there is in Man, an Election touching the Frame of his Minde, and a Necessity in the Frame of his Body, the Starres of Natural Inclination, are sometimes obscured, by the Sun of Discipline, and Vertue. Therefore, it is good to consider of Deformity, not as a Signe, which is more Deceivable; But as a Cause, which seldome faileth of the Effect. Whosoever hath any Thing fixed in his Person, that doth enduce Contempt, hath also a perpetuall Spurre in himselfe, to rescue and deliver himselfe from Scorne: Therefore all Deformed Persons are extreme Bold. First, as in their own Defence, as being exposed to Scorn;

But in Processe of Time, by a Generall Habit. Also it stirreth in them Industry, and especially of this kinde, to watch and observe the Weaknesse of Others, that they may have somewhat to repay. Againe, in their Superiours, it quencheth Jealousie towards them, as Persons that they think may at pleasure despise: And it layeth their Competitours and Emulatours asleepe; As never beleeving, they should be in possibility of advancement, till they see them in Possession. So that, upon the matter, in a great Wit, Deformity is an Advantage to Rising. Kings in Ancient Times, (And at this present in some Countries,) were wont to put Great Trust in Eunuchs; Because they, that are Envious towards All, are more Obnoxious and Officious towards One. But yet their Trust towards them, hath rather beene as to good Spialls, and good Whisperers; then good Magistrates, and Officers. And much like is the Reason of Deformed Persons. Still the Ground is, they will, if they be of Spirit, seeke to free themselves from Scorne; Which must be, either by Vertue, or Malice: And therefore, let it not be Marvelled, if sometimes they prove Excellent Persons; As was Agesilaus, Zanger the Sonne of Solyman, Æsope, Gasca President of Peru; And Socrates may goe likewise amongst them; with Others.

XLV.

OF BUILDING.

HOUSES are built to Live in, and not to Looke on: Therefore let Use bee preferred before Uniformitie; Except where both may be had. Leave the Goodly Fabrickes of Houses, for Beautie only, to the Enchanted Palaces of the Poets: Who build them with small Cost. Hee that builds a faire House, upon an ill Seat, committeth Himselfe to Prison. Neither doe I reckon it an ill Seat, only, where the Aire is unwholsome; But likewise where the Aire is unequall; As you shall see many Fine Seats, set upon a knap of Ground, Environed with Higher Hilles round about it: whereby the Heat of the Sunne is pent in, and the Wind gathereth as in Troughes; So as you shall have, and that suddenly, as great Diversitie of Heat and Cold, as if you Dwelt in severall Places. Neither is it ill Aire onely, that maketh an ill Seat, but Ill Wayes, Ill Markets; And, if you will consult with Momus, Ill Neighbours. I speake not of many More: Want of Water; Want of Wood, Shade, and Shelter; Want of Fruitfulnesse, and mixture of Grounds of severall

Natures; Want of Prospect; Want of Levell Grounds; Want of Places, at some neare Distance, for Sports of Hunting, Hauking, and Races; Too neare the Sea, too remote; Having the Commoditie of Navigable Rivers, or the discommoditie of their Overflowing; Too farre off from great Cities, which may hinder Businesse; Or too neare them, which Lurcheth all Provisions, and maketh every Thing deare: Where a Man hath a great Living laid together, and where he is scanted: All which, as it is impossible, perhaps, to finde together, so it is good to know them, and thinke of them, that a Man may take as many as he can: And if he have severall Dwellings, that he sort them so, that what hee wanteth in the One, hee may finde in the Other. Lucullus answered Pompey well; Who when hee saw his Stately Galleries, and Roomes, so Large and Lightsome, in one of his Houses, said; Surely, an excellent Place for Summer, but how doe you in Winter? Lucullus answered; Why, doe you not think me as wise, as some Fowle are, that ever change their Aboad towards the Winter?

To passe from the Seat, to the House it selfe; We will doe as Cicero doth, in the Oratours Art; Who writes Bookes De Oratore, and a Booke he entitles Orator: Whereof the Former delivers

the Precepts of the Art; And the Latter the Perfection. We will therefore describe a Princely Pallace, making a briefe Modell thereof. For it is strange to see, now in Europe, such Huge Buildings, as the Vatican, and Escuriall, and some Others be, and yet scarce a very Faire Roome in them.

First therefore, I say, you cannot have a Perfect Pallace, except you have two severall Sides; A Side for the Banquet, as is spoken of in the Booke of Hester; And a Side; for the Household: The One for Feasts and Triumphs, and the Other for Dwelling. I understand both these Sides, to be not onely Returnes, but Parts of the Front; And to be uniforme without, though severally Partitioned within; And to be on both Sides, of a Great and Stately Tower, in the Middest of the Front; That as it were, joyneth them together, on either Hand. I would have on the Side of the Banquet, in Front, one only Goodly Roome, above Staires, of some Fortie Foot high; And under it, a Roome, for a Dressing or Preparing Place, at Times of Triumphs. On the other Side, which is the Houshold Side, I wish it divided at the first, into a Hall, and a Chappell, (with a Partition betweene;) Both of good State, and Bignesse: And those not to goe all the length, but to have, at the further end, a Winter, and a