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my company, that I have scarce had time to ask him the question.

Auceps. Sir, I shall by your favour bear you company as far as Theobalds, and there leave you; for then I turn up to a friend's house, who mews a Hawk for me, which I now long

to see.

Piscator. Sir, we are all so happy as to have a fine, fresh, cool morning; and I hope we shall each be the happier in the others' company. And, Gentlemen, that I may not lose yours, I shall either abate or amend my pace to enjoy it, knowing that, as the Italians say, Good company in a journey makes the way to seem the shorter."

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Auceps. It may do, Sir, with the help of a good discourse, which, methinks, we may promise from you, that both look and speak so cheerfully and for my part, I promise you, as an invitation to it, that I will be as free and open hearted as discretion will allow me to be with strangers.

Venator. And, Sir, I promise the like.

Piscator. I am right glad to hear your answers; and, in confidence 2 you speak the truth, I shall put on a boldness to ask you, Sir, whether business or pleasure caused you to be so early up, and walk so fast? for this other gentleman hath declared he is going to see a hawk, that a friend mews for him.

Venator. Sir, mine is a mixture of both, a little business and more pleasure; for I intend this day to do all my business, and then bestow another day or two in hunting the Otter, which a friend, that I go to meet, tells me is much pleasanter than any other chase whatsoever: howsoever, I mean to try it; for to-morrow morning we shall meet a pack of Otter-dogs of noble Mr. Sadler's, upon Amwell Hill, who will be there so early, that they intend to prevent 3 the sunrising.

Piscator. Sir, my fortune has answered my desires, and my purpose is to bestow a day or two in helping to destroy some of those villainous vermin: for I hate them perfectly, because they love fish so well, or rather, because they destroy so much; indeed so much, that, in my judgment all men that keep Otterdogs ought to have pensions from the King, to encourage them to destroy the very breed of those base Otters, they do so much mischief.

Venator. But what say you to the Foxes of the Nation? would not you as willingly

1 keeps in a cage 2 Supply that. 3 anticipate

have them destroyed? for doubtless they do as much mischief as Otters do.

Piscator. Oh, Sir, if they do, it is not so much to me and my fraternity, as those base vermin the Otters do.

Auceps. Why, Sir, I pray, of what fraternity are you, that you are so angry with the poor Otters?

Piscator. I am, Sir, a Brother of the Angle. and therefore an enemy to the Otter: for you are to note, that we Anglers all love one another, and therefore do I hate the Otter both for my own, and their sakes who are of my brotherhood.

Venator. And I am a lover of Hounds: I have followed many a pack of dogs many a mile, and heard many merry Huntsmen make sport and scoff at Anglers.

Auceps. And I profess myself a Falconer, and have heard many grave, serious men pity them, it is such a heavy, contemptible, dull recreation.

Piscator. You know, Gentlemen, it is an easy thing to scoff at any art or recreation; a little wit mixed with ill-nature, confidence, and malice will do it; but though they often venture boldly, yet they are often caught, even in their own trap, according to that of Lucian,' the father of the family of Scoffers:Lucian, well skill'd in scoffing, this hath writ, Friend, that's your folly, which you think your wit:

This you vent oft, void both of wit and fear,
Meaning another, when yourself you jeer.

If to this you add what Solomon says of Scoffers, that they are an abomination to mankind, let him that thinks fit scoff on, and be a Scoffer still; but I account them enemies to me and all that love Virtue and Angling.

And for you that have heard many grave, serious men pity Anglers; let me tell you, Sir, there be many men that are by others taken to be serious and grave men, whom we contemn and pity. Men that are taken to be grave, because nature hath made them of a sour complexion; money-getting men, men that spend all their time, first in getting, and next, in anxious care to keep it; men that are condemned to be rich, and then always busy or discontented: for these poor rich men, we Anglers pity them perfectly, and stand in no need to borrow their thoughts to

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think ourselves so happy. No, no, Sir, we enjoy a contentedness above the reach of such dispositions, and as the learned and ingenuous Montaigne says, like himself, freely, "When my Cat and I entertain each other with mutual apish tricks, as playing with a garter, who knows but that I make my Cat more sport than she makes me? Shall I conclude her to be simple, that has her time to begin or refuse, to play as freely as I myself have? Nay, who knows but that it is a defect of my not understanding her language, for doubtless Cats talk and reason with one another, that we agree no better and who knows but that she pities me for being no wiser than to play with her, and laughs and censures my folly, for making sport for her, when we two play together?"

Thus freely speaks Montaigne concerning Cats; and I hope I may take as great a liberty to blame any man, and laugh at him too, let him be never so grave, that hath not heard what Anglers can say in the justification of their Art and Recreation; which I may again tell you, is so full of pleasure, that we need not borrow their thoughts, to think ourselves happy.

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Now, since these dead bones have already outlasted the living ones of Methuselah, and, in a yard under ground, and thin walls of clay, outworn all the strong and specious 1 buildings above it, and quietly rested under the drums and tramplings of three conquests; 2 what prince can promise such diuturnity unto his relics, or might not gladly say,

"Sic ego componi versus in ossa velim." 3 Time, which antiquates antiquities, and hath an art to make dust of all things, hath yet spared these minor monuments. In vain we hope to be known by open and visible conservatories, when to be unknown was the means of their continuation, and obscurity their protection.

If they died by violent hands, and were thrust into their urns, these bones become considerable, and some old philosophers would

1 beautiful 2 the Saxon, the Danish, and the Norman 3 Would that I were turned into bones! 4 repositories

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honour them, whose souls they conceived most pure, which were thus snatched from their bodies, and to retain a stronger propension1 unto them; whereas, they weariedly left a languishing corpse, and with faint desires of reunion. If they fell by long and aged decay, yet wrapped up in the bundle of time, they fall into indistinction, and make but one blot with infants. If we begin to die when we live, and long life be but a prolongation of death, our life is a sad composition; we live with death, and die not in a moment. How many pulses made up the life of Methuselah, were work for Archimedes. Common counters 2 sum up the life of Moses's man.3 Our days become considerable, like petty sums by minute accumulations, where numerous fractions make up but small round numbers, and our days of a span long make not one little finger.4

If the nearness of our last necessity brought a nearer comformity unto it, there were a happiness in hoary hairs, and no calamity in half

senses.

But the long habit of living indisposeth us for dying; when avarice makes us the sport of death; when even David grew politically cruel; and Solomon could hardly be said to be the wisest of men. But many are too early old, and before the date of age. Adversity stretcheth our days, misery makes Alcmena's nights, and time hath no wings unto it. But the most tedious being is that which can unwish itself, content to be nothing, or never to have been; which was beyond the malecontent of Job, who cursed not the day of his life, but his nativity, content to have so far been as to have a title to future being, although he had lived here but in a hidden state of life, and as it were an abortion.

What song the Sirens sang, or what name Achilles assumed when he hid himself among women, though puzzling questions, are not beyond all conjecture. What time the persons of these ossuaries & entered the famous nations of the dead, and slept with princes and counsellors, might admit a wide solution. But who were the proprietaries of these bones, or what bodies these ashes made up, were a ques

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tion above antiquarianism; not to be resolved by man, nor easily perhaps by spirits, except we consult the provincial guardians or tutelary observators. Had they made as good provision for their names as they have done for their relics, they had not so grossly erred in the art of perpetuation. But to subsist in bones, and be but pyramidally1 extant, is a fallacy in duration. Vain ashes, which in the oblivion of names, persons, times, and sexes, have found unto themselves a fruitless continuation, and only arise unto late posterity, as emblems of mortal vanities, antidotes against pride, vainglory, and madding vices. Pagan vainglories, which thought the world might last forever, had encouragement for ambition; and finding no Atropos unto the immortality of their names, were never damped with the necessity of oblivion. Even old ambitions had the advantage of ours, in the attempts of their vainglories, who, acting early, and before the probable meridian 3 of time, have by this time found great accomplishment of their designs, whereby the ancient heroes have already outlasted their monuments and mechanical preservations. But in this latter scene of time we cannot expect such mummies unto our memories, when ambition may fear the prophecy of Elias, and Charles the Fifth can never expect to live within two Methuselahs of Hector.5

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And therefore restless inquietude for the diuturnity of our memories unto present considerations, seems a vanity almost out of date, and superannuated piece of folly. We cannot hope to live so long in our names as some have done in their persons. One face of Janus holds no proportion unto the other. 'Tis too late to be ambitious. The great mutations of the world are acted, or time may be too short for our designs. To extend our memories by monuments, whose death we daily pray for, and whose duration we cannot hope, without injury to our expectations, in the advent of the last day, were a contradiction to our beliefs. We, whose generations are ordained in this setting part of time, are providentially taken off from such imaginations; and being neces

1 in a pyramid or other monument 2 the Fate who cuts the thread of life noon, middle That the world may last only six thousand years. 5 Hector's fame having lasted more than twice the life of Methuselah before the birth of Charles (1500 A.D.). The two faces of Janus look in opposite directions.

sitated to eye the remaining particle of futurity, are naturally constituted unto thoughts of the next world, and cannot excusably decline the consideration of that duration, which maketh pyramids pillars of snow, and all that's past a moment.

Circles and right lines limit and close all bodies, and the mortal right-lined circle1 must conclude and shut up all. There is no antidote against the opium of time, which temporarily considereth all things. Our fathers find their graves in our short memories, and sadly tell us how we may be buried in our survivors. Gravestones tell truth scarce forty years.2 Generations pass while some trees stand, and old families last not three oaks. To be read

by bare inscriptions, like many in Gruter; 3 to hope for eternity by enigmatical epithets, or first letters of our names; to be studied by antiquaries, who we were, and have new names given us, like many of the mummies, are cold consolations unto the students of perpetuity, even by everlasting languages.

To be content that times to come should only know there was such a man, not caring whether they knew more of him, was a frigid ambition in Cardan,1 disparaging his horoscopal inclination and judgment of himself. Who cares to subsist like Hippocrates's patients, or Achilles's horses in Homer, under naked nominations, without deserts and noble acts, which are the balsam of our memories, the "entelechia" and soul of our subsistences? Yet to be nameless in worthy deeds exceeds an infamous history. The Canaanitish woman lives more happily without a name, than Herodias with one. And who had not rather have been the good thief than Pilate?

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it. Time hath spared the epitaph of Adrian's1 horse, confounded that of himself. In vain we compute our felicities by the advantage of our good names, since bad have equal durations; and Thersites 2 is like to live as long as Agamemnon.3 Who knows whether the best

of men be known, or whether there be not more remarkable persons forgot than any that stand remembered in the known account of time? Without the favour of the everlasting register, the first man had been as unknown as the last, and Methuselah's long life had been his only chronicle.

Oblivion is not to be hired. The greater part must be content to be as though they had not been, to be found in the register of God, not in the record of man. Twenty-seven names make up the first story,1 and the recorded names ever since contain not one living century. The number of the dead long exceedeth all that shall live. The night of time far surpasseth the day; and who knows when was the equinox? Every hour adds unto that current arithmetic, which scarce stands one moment. And since death must be the Lucina5 of life, and even Pagans could doubt whether thus to live were to die; since our longest sun sets at right declensions, and makes but winter arches, and therefore it cannot be long before we lie down in darkness, and have our light in ashes; since the brother of death daily haunts us with dying mementos, and time, that grows old itself, bids us hope no long duration, diuturnity is a dream and folly of expectation.

Darkness and light divide the course of time, and oblivion shares with memory a great part even of our living beings. We slightly remember our felicities, and the smartest strokes of affliction leave but short smart upon us. Sense endureth no extremities, and sorrows destroy us or themselves. To weep into stones are fables. Afflictions induce callosities; miseries are slippery, or fall like snow upon us, which, notwithstanding, is no unhappy stupidity. To be ignorant of evils to come, and forgetful of evils past, is a merciful provision in nature, whereby we digest the mixture of our few and evil days, and our

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delivered senses not relapsing into cutting remembrances, our sorrows are not kept raw by the edge of repetitions. A great part of antiquity contented their hopes of subsistency with a transmigration of their souls; a good way to continue their memories, while, having the advantage of plural successions, they could not but act something remarkable in such variety of beings, and enjoying the fame of their passed selves, make accumulation of glory unto their last durations. Others, rather than be lost in the uncomfortable night of nothing, were content to recede into the common being, and make one particle of the public soul of all things, which was no more than to return into their unknown and divine original again. Egyptian ingenuity. was more unsatisfied, contriving their bodies in sweet consistencies1 to attend the return of their souls. But all was vanity, feeding the wind and folly. The Egyptian mummies, which Cambyses or time hath spared, avarice now consumeth.2 Mummy is become merchandise, Mizraim3 cures wounds, and Pharaoh is sold for balsams.

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In vain do individuals hope for immortality, or any patent from oblivion, in preservations below the moon. Men have been deceived even in their flatteries above the sun, and studied conceits to perpetuate their names in heaven. The various cosmography of that part hath already varied the names of contrived constellations. Nimrod is lost in Orion, and Osiris in the Dog-star. While we look for incorruption in the heavens, we find they are but like the earth, durable in their main bodies, alterable in their parts; whereof, beside comets and new stars, perspectives begin to tell tales, and the spots that wander about the sun, with Phaethon's favor, would make clear conviction.

There is nothing strictly immortal but immortality. Whatever hath no beginning, may be confident of no end; which is the peculiar of that necessary essence that cannot destroy itself, and the highest strain of omnipotency to be so powerfully constituted, as not to suffer even from the power of itself. All others have

1 Mummies were made by the use of preservative syrups 2 Mummies were sold for use as medicines 3 the ancestor of the Egyptians, according to Hebrew tradition, 1 Chron., i: 8. in the sky 5 the Chaldaic name for the constellation Orion the Egyptian name for Sirius

a dependent being, and within the reach of destruction. But the sufficiency of Christian immortality frustrates all earthly glory, and the quality of either state after death makes a folly of posthumous memory. God, who can only destroy our souls, and hath assured our resurrection, either of our bodies or names hath directly promised no duration. Wherein

there is so much of chance, that the boldest expectants have found unhappy frustration; and to hold long subsistence seems but a scape in oblivion. But man is a noble animal, splendid in ashes, and pompous in the grave, solemnising nativities and deaths with equal lustre, nor omitting ceremonies of bravery in the infamy of his nature.

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