DIVINATION
BY THE BIRDS OF THE AIR AND THE BEASTS OF THE FIELD.
It hath been duly observed, by the learned in all ages of the world, that our all-wise and beneficent Creator originally implanted in the frame of nature a means whereby mankind may attain to the knowledge of such future contingencies as concern their welfare and happiness; and, more especially, since we observe, even in the brute creation, that even the most inconsiderable creatures upon the earth are more or less endowed with a gift of foreknowledge. Thus the industrious bee, and laborious ant, lay in their summer store, in order to supply the necessary wants of an inclement winter, which they foreknow is yet to come; yet, even of all the whole race of reptiles, the ant, the spider, and the bee, appear to be endowed with the greatest share of sagacity. The wisdom of the ants is conspicuous in forming themselves into a kind of republic and therein observing, as it were, their own peculiar laws and policies; but the cunning of the spider seems to exceed that of most other insects; its various artifices to ensnare its prey is no less remarkable than its contrivance of a cell or retreat behind its web, where it feasts upon its game in safety and conceals the fragments of those carcasses it has devoured, without exposing to public view the least remains of its barbarity, which might tend to distinguish its place of abode, or create the least jealousy in any sect, that their enemy was near. Into what history can we look to find people who are governed by laws equal to what we observe in the republic of bees? What experience can we desire beyond what we observe in the cunning spider, to teach us to guard against the artifices of those who lay snares to catch the thoughtless and unwary? or what can exceed the indefatigable ant, in teaching us lessons of frugality and industry?
The badger, the hedgehog and the mole also provide themselves a magazine of plants and herbs, which they foreknow will enable them to lie concealed in their holes during the hard frosts of winter, contented with their prison, which affords them safety. Their holes are constructed with amazing art, and generally have two apertures, that in case one should be beset by an enemy, they may escape by the other. The doublings by the hare, the tricks of the fox to escape the hounds, are also astonishing indications of foresight and sagacity. The feathered race are likewise endowed with a similar faculty and often foretell an approaching storm a considerable time before it appears, by retiring in flocks to their holes and hiding places for shelter and protection. The birds of passage seem to inherit this gift in a remarkable degree, for they assemble together in prodigious flocks at an appointed hour, and take their leave before the approach of winter; which they see will destroy the flies and insects, as they feed on nothing else. And it is no less extraordinary than true, that these birds return as early as the sun brings forth this class of insects into new life, and they have also the sagacity to find out and possess their old nests and habitations. The wise, provident forecast for self-preservation and safety is even extended to the innumerable inhabitants of the immense ocean, where we see the fishes, pressed by unceasing hunger, indiscriminately prey upon one another, the large upon the small, even of its own species; whence the smaller fish in regular gradations, when in danger of being devoured, fly for an asylum to the shallow waters, where they know their enemy either cannot or dare not come to pursue them. And this pursuit of one species of fish after another, is by no means confined to a single region, for we find shoals of them pursuing one another, from the vicinity of the pole even down to the equator, and thus the cod from the banks of the Newfoundland pursues the whiting, which flies before it, even to the southern shores of Spain. It is astonishing also, that herrings, which appear to generate towards the north of Scotland, regularly make their way once a year to the British Channel. Their voyage is conducted with the utmost regularity, and the time of their departure is fixed from the month of June to August. They always assemble together before they set out and no stragglers are ever found from the general body. It is impossible to assign any cause for this emigration, but it doubtless proceeds from the same instinctive impulse with which all orders of animated nature are more or less imbued.
Now observe, that when you go out of your house to do or transact any kind of business, and in the way you do see a man, or a bird going or flying, so that either of them do set themselves before you on your right hand, that is a good signification in reference to your business; but when you shall go out of your house on any business whatsoever, and shall see a bird or a man before you on the left side of you, it is an ill sign in reference to your said business. When either a man or a bird shall thus pass before you, coming from the right side of you and bending towards the left, goeth out of your sight, that is a good sign concerning your business. When you do find a man going, or a bird flying, and then he rests himself before you on your right side, and you seeing it, this is also a good sign of success in your business. But when you see a man or a bird bending from your right side to your left, it is an ill sign concerning your business; when a man or a bird comes behind you, and goes faster than you, but before he cometh at you he rests, or the same before you came at him, he rests, and you seeing him on your right side, it is to you a good sign. But when this happens on the left side, it is an evil sign. When a man or a bird, coming from your left side, and passing to the right, goeth out of your sight without resting, it is a good sign. If a man or bird, coming from your right hand, passing behind your back to the left, and you see him resting anywhere, this is an evil sign. All the auspicia which first happeneth in the beginning of any business, ought not to be taken notice of, as if in the beginning of any work you find that rats have been gnawing your clothes, then insist upon your undertakings. If, on going out of your house, you happen to stumble on the threshold, or if in the way you happen to dash your foot against anything, then forbear your journey; if any ill omen ever happens at the beginning of your business, then put it off for a while, lest you be completely disappointed therein. If a crow, raven or a jackdaw do croak over any person, it doth show much evil of a serious nature. The magpie informs you that you will soon hear news and come into company; but whether such news be good or bad, observe whether it comes from the right hand or the left. The screech owl is always unfortunate, for, about the 17th Oct., 1807, Grantham church was a repository for a number of owls every evening, for about one month, when it followed that, before that time next year, the same church was actually robbed of all its plate and money, to a large amount, by a gang of villains, in the dead of the night, to the great loss and detriment of the whole parish. If you meet sparrows, it is unfortunate, except for love. Flies indicate importunity and impudent affronts; cocks meeting you, or crowing against your house, inform you of visitors coming and success in your journeys and business. If you meet a hare, a mule, or a hog, it is an ill omen; to meet horses in a carriage is good, but if you meet an ass, expect trouble; while to meet sheep and goats is very good and indicates prosperity in your affairs; if you either meet a dog or oxen, you may expect the same success, for it is good; mice indicate that you will soon meet with danger; locusts making a stand in any place, hindereth a person from their wishes and is an ill omen; on the contrary, grasshoppers promote a journey and foretell a good event of things. The spider weaving a line downwards, signifies hope of money to come; as also the ants having a nest near your door is good, because they know how to provide for themselves, and portend security and riches. If you meet with a snake, take care of an ill-tongued enemy; a viper signifies lewd women and wicked children; an eel shows a man that is displeased with everybody. But of all the various auspices and omens, there is none more effectual and potent than man, none that doth signify the truth more clearly. You must, therefore, diligently note and duly observe the condition of that man you meet, or that meeteth you; his age, profession, station, gesture, motion, exercise, complexion, habit, name, words, speech, &c.; for, seeing there are in all other animals so many discoveries or presages, yet those are all more efficacious and clear which are infused into the soul of man.
PHYSIOGNOMY.
Strength of Body is shown by stiff hair, large bones, firm and robust limbs, short muscular neck, firm and erect carriage, head broad and high, forehead short and peaked, bristly hair, large feet, harsh unequal voice and florid complexion.
Weakness of Body is distinguished by a small, ill-proportioned head, narrow shoulders, soft skin and pale complexion.
Long Life is indicated by strong teeth, sanguine temperament, middle size, large, deep and ruddy lines in the hand, large muscles, stooping shoulders, full chest, firm flesh, clear complexion, slow growth, wide ears and large eyelids.
Short Life may be inferred from a thick tongue, the appearance of the molars before the age of puberty, thin uneven teeth, confused lines in the hand, and quick but small growth.
Intellect is denoted by thin skin, middle stature, bright eyes, fair complexion, straight and fine hair, eyebrows joined, affable manner, moderation in mirth, and the temples slightly concave.
A Dunce may be known by a swollen neck, plump arms, sides and loins, a round head, fleshy forehead, pale eyes, dull, heavy look, small joints, snuffling nostrils, proneness to laughter, little hands, ill-proportioned head, either too large or too small, blubber lips, short fingers and thick legs.
Fortitude is promised from a wide mouth, sonorous voice, slow, grave and always equal, upright posture, large, open, steadfast eyes, the hair high above the forehead, the head much compressed or flattened, the forehead square and high, the extremities large and robust, the neck firm though not fleshy, large chest, dark complexion.
Intrepidity often resides in a small body, with ruddy countenance, frowning eyebrows, small mouth, prominent nose and large lines in the hand.
Boldness is characterised by a prominent mouth, rugged appearance, rough forehead, arched eyebrows, large nostrils and teeth, short neck, strong arms, ample chest, square shoulders and stern countenance.
Timidity resides where we find a concave neck, pale color, weak eyes, soft hair, plump breast, shrill voice, small mouth, thin lips, broad, thin hands and small shambling feet.
Prudence is generally distinguished by a head which is flat on the sides, broad, square forehead, slightly concave in the middle, soft voice, broad chest, thin hair, bright eyes, large ears, aquiline nose.
Irascibility may be seen in an erect carriage, clear skin, solemn voice, open nostrils, moist temples with superficial veins, thick neck, quick pace, bloodshot eyes, large unequal teeth.
Melancholy is denoted by a wrinkled face, dejected eyes, slow pace, fixed look and deliberate respiration.
Amorousness shows a fair slender face, hair exuberant on head, face and limbs, moist shining eyes, wide nostrils, prominent lips.
Gaiety shows a rosy agreeable countenance, a musical voice, an agile body and soft flesh.
Envy appears with a wrinkled forehead, frowning, dejected look, pale countenance and dry, rough skin.
Gentleness may be distinguished by a soft and moist palm, frequent shutting of the eyes, soft movement, slow speech, fine hair.
Bashfulness may be discovered by moist half-closed eyes, moderate pace, slow speech, blushing countenance.
Sobriety is accompanied by equal respiration, regular features, easy carriage and sedate manners.
Mental Strength is signified by straight hair, a small body, shining eyes, grave intense voice, stout muscular body, broad back and shoulders.
Good Memory is common in those persons who are small, yet better formed in the upper than the lower parts, delicate skin, inclined to baldness, crooked nose, thick teeth, large ears.
Bad Memory is observable in persons who are larger in their superior than inferior parts, hairy hands and body, coarse skin.
Good Sight is enjoyed by those persons who have black, thick, straight eyelashes, large bushy eyebrows.
Hearing is most acute in those whose ears are well furnished with cartilage, well channelled and hairy.
Smelling is most perfect in those who have large noses, descending very near the mouth, neither too moist nor too dry.
Tasting is dainty in such as have a spongy, soft tongue, well moistened with saliva.
Delicacy of Touch is remarked in those who have sensitive nerves, soft skin, moderately warm and dry.
THE PLEASURES OF DREAMING.
It has been truthfully observed, that half the life of even the most miserable is as unruffled as that of the most happy of men, for that portion is spent in sleep—in the enjoyment of quiet repose—in peace and in security. A quiet reliance upon Providence, a conscience void of offence, temperance and regularity, every person can command, and these are the only requisites to secure sound and pleasant sleep and pleasant dreams. In these every one has happy moments—and in this life we cannot expect more than transient gleams of sunshine—a mixture of sours and sweets, whose agreeable or distasteful flavor depends much more upon ourselves than is commonly imagined.
Addison, the virtuous and religious Addison; often dwells in his writings upon dreams—published many of his stories as the result of them—sometimes treated of them seriously and earnestly, and at others brought all his powers of ridicule into play to expose their absurdity. “Dreams,” he says, “are an instance of that agility and perfection which is natural to the faculties of the mind, where they are disengaged from the body. The soul is clogged and retarded in her operations when she acts in conjunction with a companion that is so heavy and unwieldy in her motions. But in dreams it is wonderful to observe with what sprightliness and alacrity she exerts herself. The flow of speech makes unpremeditated harangues, or converses readily in languages that they are but little acquainted with. The grave abound in pleasantries, the dull in repartee and points of wit. There is not a more painful action of the mind than invention; yet in dreams it works with that ease and activity that we are not sensible of when the faculty is employed. For instance, I believe every one, some time or other, dreams that he is reading papers, books, or letters, in which case the invention prompts so readily that the mind is imposed upon, and mistakes its own suggestions for the compositions of another.” In another part of the same paper he gives the two following problems: “Supposing a man, always happy in his dreams and miserable in his waking thoughts, and that his life was equally divided between them—whether he would be more happy or miserable? Were a man a king in his dreams and a beggar awake, and dreamed as consequentially, and in continued unbroken schemes, as he thinks when awake—whether he would be in reality a king or a beggar, or rather, whether he would not be both?”
Addison was of opinion that some useful instruction might be derived even from a dream: “Since we have so little time to spare, that none of it may be lost, I see no reason why we should neglect to examine those imaginary scenes we are presented with in sleep, only because they have less reality in them than our waking meditation. A traveler would bring his judgment in question, who should despise the directions of his map for want of real roads in it, because here stands a dot instead of a town, or a cipher instead of a city, and it must be a long day’s journey to travel through two or three inches. Fancy in dreams gives us much such another landscape of life as that does of countries, and though its appearance may seem strangely jumbled together, we may often observe such traces and footsteps of noble thoughts, as, if carefully pursued, might lead us into proper course of action. There is so much rapture and ecstacy in our fancied misery, that though the inactivity of the body has given occasion for calling sleep the image of death, the briskness of the fancy affords us a strong intimation of something within us that can never die.”
Addison, however, could treat with a happy ridicule all those everyday dreams with which most persons are so familiar and gives several cases from imaginary correspondents, some dissatisfied with the non-fulfilment of their nocturnal visions, and others annoyed at being disturbed in the midst of their delightful reveries. “I have received,” says Addison, “numerous complaints from several delicious dreamers, desiring me to invent some method of silencing those noisy slaves, whose occupations lead them to take their early rounds about the city in the morning, doing a deal of mischief and working strange confusion in the affairs of its inhabitants. Several monarchs have done me the honor to acquaint me, how often they have been shook from their respective thrones by the rattling of a coach or by the rumbling of a wheelbarrow; and many private gentlemen, I find, have been bawled out of vast estates by fellows not worth three-pence. A fair lady was just upon the point of being married to a young, rich, handsome, ingenious nobleman, when an impertinent tinker, passing by, forbade the banns; and a hopeful youth, who had been newly advanced to great honor and preferment, was forced by a neighboring cobbler to resign all for an old song. It has been represented to me that those inconsiderate rascals do nothing but go about dissolving of marriages, and spoiling of fortunes, impoverishing rich, and ruining great people, interrupting beauties in the midst of their conquests and generals in the course of their victories; a boisterous peripatetic hardly goes through a street without waking half a dozen kings and princes to open their shops, or clean shoes, frequently transforming sceptres into paring-shovels and proclamations into bills. I have by me a letter from a young statesman, who in five or six hours came to be Emperor of Europe, after which he made war upon the Great Turk, routed him horse and foot, and was crowned lord of the universe in Constantinople; the conclusion of all his successes is that, on the twelfth instant, about seven in the morning, his Imperial Majesty was deposed by a chimney sweeper. On the other hand, I have epistolary testimonies of gratitude from many miserable people, who owe to this clamorous tribe frequent deliverance from great misfortunes. A small coalman, by waking one of these distressed gentlemen, saved him from ten years’ imprisonment; an honest watchman, bidding a loud good-morrow to another, freed him from the notice of many potent enemies and brought all their designs against him to nothing. A certain valetudinarian confesses he has often been cured of a sore throat by the hoarseness of a carman and relieved from a fit of the gout by the sound of old shoes.
“A citizen who is waked by one of these criers, may regard him as a kind of remembrancer, come to admonish him that it is time to return to the circumstances he had overlooked all the night time; to leave off fancying what he is not, and prepare to act suitably to the condition he is really placed in.”
That may be called a dream which proceeds either from the spirit of the phantasy and intellect united together, or by the illustration of the agent intellect above our souls, or by the true revelation of some divine power in a quiet and purified mind; for by this our soul receives true oracles, and abundantly yields prophecies to us; as in dreams we seem both to ask questions and learn to find them out. Also many doubtful things, many policies, many things unknown, unwished for, and never attempted by our minds, are manifested to us in dreams; also the representation of things unknown and unknown places appear to us, and the images of men, both alive and dead; and things to come are foretold, and also which at any time have happened are revealed, which we know not by any report. And these kind of dreams need not any interpretation, as those which belong to divination, not to foreknowledge; and it comes to pass that they who have dreams for the most part understand them not; for, as to have dreams is from the strength of imagination, so to understand them is from the strength of understanding. He, therefore, whose intellect being overwhelmed by too much commerce of the flesh, is in a deep sleep, or his fantastic power or spirit is too dull and unpolished, so that it cannot receive the species and representation which flow from the superior intellect; this man is altogether unfit for the receiving of dreams and prophesying by them. Therefore it is necessary that he who would receive true dreams, should keep a pure, undisturbed and imaginative spirit; and so compass it that it may be made worthy of the knowledge and government by the mind, for such a spirit is most fit for prophesying and is a most clear glass of all images which flow everywhere from all things. When, therefore, we are sound in body, not disturbed in mind, our intellect not made dull by heavy meats and strong drink, not sad through poverty, nor provoked through lust, nor incited by any vice, nor stirred up by wrath or anger, not being irreligiously and profanely inclined, not given to levity, nor lost in drunkenness; but chastely going to bed, fall asleep, then our pure and divine soul being free from all the evils above recited, and separated from all hurtful thoughts, and now freed, by dreaming, is endowed with this divine spirit as an instrument, and receives those beams and representations which are darted down as it were, and shine forth from the divine mind into itself, in a deifying glass. It does more certainly, more clearly and efficaciously, behold all things, than by the vulgar inquiry of the intellect and by the discourse of reason. The divine person instructing the soul, being invited to their society by the opportunity of the nocturnal solitariness, neither will that spirit of genius be wanting to him when he is awake, which rules all our actions. But there are four kinds of true dreams, viz.: the first, matutine, i. e. between sleeping and waking; the second, that which one sees concerning another; the third, that whose interpretation is shown to the same dreamer in the nocturnal vision; and, lastly, that which is related to the same dreamer in the nocturnal vision. But natural things and their own co-mixtures likewise belong unto wise men, and we often use such to receive oracles from a spirit by a dream, which are either by perfumes, unctions, meats, drinks, rings, seals, &c. Now those who are desirous to receive oracles in or through a dream, let them make themselves a ring of the sun or Saturn for this purpose. There are likewise images of dreams, which being put under the head when one goes to sleep, effectually give true dreams of whatever the mind hath before determined, of which as follows:
Thou shalt make an image of the sun, the figure whereof must be a man sleeping upon the bosom of an angel; which thou shalt make when Leo ascends, the sun being in the ninth house in Aries; then you must write upon the figure the name of the effect desired, and in the hand of the angel the name and character of the intelligence of the sun, which is Michael.
Let the same image be made in Virgo ascending, Mercury being fortunate in Aries in the ninth, or Gemini ascending, Mercury being fortunate in the ninth house in Aquarius; and let him be received by Saturn with a fortunate aspect, and let the name of the spirit (which is Raphael) be written upon it. Let the same likewise be made, Libra ascending, Venus being received from Mercury in Gemini in the ninth house, and write upon it the name of the angel of Venus (which is Annael). Again you make the same image, Aquarius ascending, Saturn fortunately possessing the ninth in his exaltation, which is Libra, and let there be written upon it the name of the angel of Saturn, (which is Cassi-al). The same may be made with Cancer ascending, the moon being received by Jupiter and Venus in Pisces, and being fortunately placed in the ninth house, and write upon it the spirit of the moon (which is Gabriel).
There are likewise made rings of dreams of wonderful efficacy, and there are rings of the sun and Saturn, and the constellation of them is when the sun or Saturn ascend in their exaltation in the ninth house of the nativity, and write and engrave upon the rings the name of the sun or Saturn, and by these rules you may know how and by what means to constitute more of yourself. But know this, that such images work nothing (as they are simply images), except they are vivified by a spiritual and celestial virtue and chiefly by the ardent desire and firm intent of the soul of the operator. But who can give a soul to an image, or make a stone, or metal, or clay, or wood, or wax, or paper to live? Certainly no man whatever; for this arcanum doth enter into an artist of a stiff neck; he only hath it who transcends the progress of angels and comes to the very Archtype himself.
He who is desirous of receiving true oracles by dreams, let him abstain from supper, from drink, and be otherwise well disposed, so his brain will be free from turbulent vapors; let him also have his bedchamber fair and clean, exorcised and consecrated, then let him perfume the same with some convenient fumigation, and let him anoint his temples with some efficacious unguent and put a ring of dreams upon his finger; then let him take one of the images we have spoken of and place the same under his head; then let him address himself to sleep, meditating upon that thing which he desires to know. So shall he receive a most certain and undoubted oracle by a dream, when the moon goes through the sign of the ninth revolution of his nativity, and when she is in the ninth sign from the sign of perfection.
This is the way whereby we may obtain all sciences and arts whatever, whether astrology, occult philosophy, physic, &c., or else suddenly and perfectly with a true illumination of our intellect, although all inferior familiar spirits whatsoever conduce to this effect, and sometimes also evil spirits sensibly inform us intrinsically and extrinsically.
THE WAY TO GET RICH
“There is a tide in the affairs of men, which, taken at the flood, leads to fortune.”
Remember, that time is money, for he that can earn a dollar a day at his labor, and goes abroad, or sits at home one-half of that day, though he spend but six cents during his diversion or idleness, he ought not to reckon that the only expense; he has really wasted, or rather thrown away, fifty cents besides.
Remember, that credit is money; if a man lets his money lie in my hands after it is due, because he has a good opinion of my credit, he gives me the interest, or so much as I can make of the money during that time; this amounts to a very considerable sum, where a man has large credit and also makes a good use of it.
Remember, that money is of a prolific or multiplying nature; money will produce money, and its offspring will produce more; and so five shillings turned is six, being turned again is seven and three-pence, and so on, till it becomes a hundred pounds; and the more there is of it, the more it will produce on every turning, so that the profits rise quicker and quicker; and he who throws away a crown, destroys all that it might have produced, even some scores of pounds.
Remember, that six pounds a year is a groat a day, for this little sum (which may be daily wasted either in time or expenses unperceived), if a proper use be made of it, he may, on his own security, have the constant possession and use of a hundred and twenty pounds. So much in stock, briskly turned by an industrious man, will always produce the greatest advantage to the tradesman. Remember this proverb, that the good paymaster is lord of another man’s purse, for he who is known to pay punctually and exactly at the time he promises, may, at any time, and on any occasion, raise all the money his friend can spare. This is sometimes of great use; next to industry and frugality nothing can contribute more to the raising of a man in the world than punctuality in all his dealings. Therefore, never keep borrowed money one single hour beyond the time promised, lest the disappointment should shut up your friend’s purse forever, as the most trifling actions that affect a man’s credit ought always to be avoided. The sound of the hammer at five in the morning, or at nine at night, being heard by a creditor, makes him easy six months longer; but if he sees you at a gaming table, or hears your voice in a tavern, when you should be at work, he sends for his money the very next day and demands it before it is convenient for you to pay him. Beware of thinking all your own that you possess and of living accordingly. This is a mistake that many people of credit fall into; but in order to prevent this, always keep an exact account both of your expenses and also of your daily income and profits. For if you will only just take the trouble at first to enumerate particulars, it will discover unto you how wonderfully trifling expenses mount up to a large sum; by which you will also discern what might have been, and also what may for the future be saved without causing any great inconvenience. In short, the way to obtain riches, if you desire it, is as plain as the way to the market, which depends chiefly on two things, viz.: industry and frugality; and take care that you waste neither time nor money, but daily make use of both; if you take care of the hours and days, the weeks, months and years will also take care of themselves. Constant experience proves that any business being first well contrived, is more than half done—for a sleeping fox catches no poultry; there will be sleep enough in the grave, and also, that lost time is seldom found again, for that which we generally call time enough, always proves little enough; for sloth makes things difficult, while industry makes them easy. He that rises late must trot hard all day and shall scarce overtake his business at night—for laziness travels so slow that poverty soon overtakes him. Drive your business, but let not that drive you; for early to bed and early to rise, is the way to become healthy, wealthy and wise. Industry need not wish, while he who lives on a vain hope will die fasting; for we find that there is nothing to be done or accomplished under the sun without labor. He that hath a trade, hath an estate, and he that hath a profession, hath an office and profit with honor; but then the trade must be worked at, and the profession well followed, or they will not enable you to pay rent and taxes. At the working man’s house hunger looks in but dares not enter; for industry pays debts, while despair increases them. Diligence is the mother of good luck; as Solomon saith: “The diligent hand maketh rich, while he that dealeth with a slack hand becometh poor; for God gives all things to industry.” Then plow deep while the sluggards sleep, and you shall have plenty, while others have reason to complain of hard times. Therefore keep working while it is called to-day, for you know not how much you may be hindered to-morrow; and never leave that business to be done to-morrow which you can do to-day; for since you are not sure of a single hour, throw not that away. How many are they who live daily by their wits, and who often break from want of a stock in hand, while industry gives comfort, plenty and respect. Keep your shop well and then your shop will keep you. For it sometimes happens that the eyes of a master will do more work than both his hands, and more especially if his head be any reasonable length; for the want of care doth more damage than the want of knowledge. If you do not overlook your workmen, you may just as well leave them your purse open; the trusting too much to the care of others has completely ruined many a man. If you would be wealthy, think of being careful and saving; for
That which maintains one vice, would bring up two children. And if you wish to know the value of money, only just go and try to borrow a little; he that goes borrowing, goes sorrowing, and, indeed, so doth he who lends it unto such people, when he goes to try to get it back again. Pride that dines on vanity, sups on content and often breakfasts with plenty, dines with poverty and sups with infamy, creates envy, and hastens misfortunes; for it is hard for an empty bag to stand upright. Creditors have generally much better memories than debtors, who are also a kind of superstitious set, great observers of set or appointed days and times; so that those have but a short Lent who owe money to be paid at Easter; for expenses are always so constant and certain, that it is much easier to build two chimneys than to keep one in fuel. Rather go to bed supperless than rise in debt. Always do unto others as you would wish to be done by, is the first fundamental law of natural justice.
LEAVES OF DESTINY.
Directions for Consulting the Sibyl.—Draw for a number from slips numbered from 1 to 100, and see corresponding number in Leaves of Destiny; or, simply call out numbers selected.