proued true by dayly experience. For disdayne and contempt be companions with ambition, lyke as enuye and haterede be also her folowers.a CHAPTER XIII. The diuision of Ingratitude and the dispraise therof. THE moste damnable vice and moste agayne iustice, in myne oppinion, is ingratitude, commenly called unkyndnesse. All be it, it is in diuers fourmes and of sondry importaunce, as it is discribed by Seneca in this fourme. He is unkynde whiche denieth to haue receyued any benefite that in dede he hathe receyued. He is unkynde that dissimuleth, he is unkynde that recompenseth nat. But he is moste unkynde that forgeteth. For the other, if they rendre nat agayne kyndnesse, yet they owe it, and there remayneth some steppes or tokens of desertes inclosed in an euill conscience, and at the last by some occasion may happe to retourne to yelde agayne thankes, whan either shame therto prouoketh • Is not this a covert allusion to the author's own experience of the behaviour of Wolsey? Hume uses precisely similar language. Of all crimes that human creatures are capable of committing, the most horrid and unnatural is ingratitude... This is acknowledged by all mankind, philosophers as well as the people.'--Philosoph. Works, vol. ii. p. 232. And another writer on Ethics says, 'So ready is grati tude to arise in almost every mind, that ingratitude to a benefactor, in every age of the world, has been regarded almost with the same species of abhorrence as the violation of the dearest duties of consanguinity itself.'- Brown, Philosophy of the Mind, vol. iv. p. 276. Hardly any bad thing,' says a modern writer, 'is so much exclaimed against as ingratitude. It seems to be not only very ill taken by those who are its direct objects, but also by all who hear of any instance of it, as if every human being were interested in the exhibition of a contrary feeling, and felt injured when it was not shown. "Ingratitude!" nine out of every ten persons will cry, when the subject is but mentioned; "it is the basest of all sins. Do not let me ever hear the name of an ungrateful person." Certainly, to be so common a sin, it is one which meets with amazingly little excuse or allowance.'- Chambers, Essays, vol. iii. p. 14. a them, or sodayne desire of thinge that is honest, which is wont to be for a tyme in stomakes though they be corrupted, if a lyght occasion do moue them. But he that forgetteth kyndenesse may neuer be kinde, sens all the benefite is quite fallen from hym. And where lacketh remembraunce there is no hope of any recompence. In this vice Kyndnes men be moche wars than beestes." For diuers of in bestis. them will remembre a benefite longe after that they haue receyued it. The courser, fierce and couragious, will gladly suffre his keper, that dresseth and fedeth him, to vaunt hym easely, and stereth nat, but whan he listeth to prouoke him; where if any other shulde ryde him, though he were a kinge, he will stere and plonge and endeuour hym selfe to throwe hym. 'Ingratus est, qui beneficium accepisse se negat, quod accepit: Ingratus est qui dissimulat: ingratus, qui non reddit : ingratissimus omnium, qui oblitus est. Illi enim si non solvunt, tamen debent: et exstat apud illos vestigium certè meritorum intra malam conscientiam conclusorum; et aliquando ad referendam gratiam converti ex aliquâ causâ possunt, si illos pudor admonuerit; si subita honestæ rei cupiditas, qualis solet ad tempus etiam in malis pectoribus exsurgere; si invitaverit facilis occasio: hic nunquam fieri gratus potest, cui totum beneficium elapsum est.'-De Benef. lib. iii. cap. I. b A modern writer says, 'We assuredly place animals at too great a distance from us. We estimate their intellectual and moral character far too low. Their most sagacious and ingenious acts, their finest affections, even when we are ourselves the objects of them, we cannot allow to be allied to similar manifestations in ourselves, but must repudiate by a silly sophism, scrupulously declaring that they do not flow from mind, but from instinct, a phrase only rightly applied to a class of manifestations quite different and easily distinguishable . . . So far from being brutish, there is a striking moral respectability about animals. In the mass, they are far more moderate in all things than men.'--Chambers, Essays, vol. iii. pp. 214, 215, ed. 1847. This has been constantly remarked of the Arabian horses. M. de Lamartine says, 'We, Europeans, have no idea of the extent of intelligence and attachment to which the habit of living with the family, of being caressed by the children, fed by the women, and encouraged or reprimanded by the voice of the master, can raise the natural instinct of the Arabian horse. . . . The horse I had bought of the Scheik of Jericho, and which I rode, knew me as his master in a few days; he would no longer suffer another to mount him, but would break through the whole caravan to come at my call, though my voice and language were foreign to him. Gentle and kind to me, and soon accustomed to the attention of my Arabs, he marched peacefully and quietly in his place in the caravan so long as he Suche kyndenesse haue ben founden in dogges, that they Kyndnes haue nat onely dyed in defendinge their maisters,a in dogges. but also some, after that their maisters haue died or ben slayne, haue abstayned from meate, and for famine haue died by their maisters." Plini remembreth of a dogge, whiche in Epiro (a contray in Greece) so assaulted the murdrer of his maister in a great assembly of people, that, with barkynge and bitynge hym, he compelled him at the laste to confesse his offence. The dogge also of one Jayson, his maister beinge slayne, wolde saw only Turks, or Syrians, or Arabs dressed like Turks; but when, even a year after, he saw a Bedouin mounted on a horse of the Desert, he became in an instant another animal. His eyes flashed fire, his neck grew inflated, his tail lashed like whips upon his flanks, he reared on his hind legs, and marched in this way for some minutes under the weight of the saddle and his rider.'--A Pilgrimage to the Holy Land, vol. ii. p. 59, ed. 1835. Another writer says, 'Who does not know how soon the horse will meet every advance of kindness and attention you make to him? How grateful he will be, how studious of your will; how anxious to understand you ; how happy to please and satisfy you?... All horses look to their masters, either in love or fear; they are attached to him or afraid of him.'Gent. Mag. New Series, vol. iv. p. 502. • Mr. Jesse tells the following story: A poodle dog followed his master, a French officer, to the wars. The latter was soon afterwards killed at the battle of Castella, in Valencia, when his comrades endeavoured to carry the dog with them in their retreat; but the faithful animal refused to leave the corpse, and they left him. A military marauder, in going over the field of battle, discovering the cross of the legion of honour on the dead officer's breast, attempted to capture it, but the poodle instantly seized him by the throat, and would have ended his career had not a comrade run the honest canine guardian through the body.'-Anecdotes of Dogs, p. 348, ed. 1858. The author last quoted mentions a circumstance which corroborates the above statement. 'The Marquis of Worcester (the late Duke of Beaufort), who served in the Peninsular war, had a poodle which was taken from the grave of his master, a French officer, who fell at the battle of Salamanca and was buried on the spot. The dog had remained on the grave until he was nearly starved, and even then was removed with difficulty; so faithful are these animals in protecting the remains of those they loved.'-Ubi supra, p. 347. • Ab alio in Epiro agnitum in conventu percussorem domini, laniatuque et latratu coactum fateri scelus.'-Nat. Hist. lib. viii. cap. 61. An almost exact parallel to this incident is related by Mr. Jesse to have occurred at Dijon in France in 1764. See Anecdotes of Dogs, p. 320, ed. 1858. a neuer eate meate but died for hunger. Many semblable tokens of kindnesse Plini reherceth, but principally one of his owne tyme worthie to be here remembred. Whan execution shulde be done on one Titus Habinius" and his seruauntes, one of them had a dogge, whiche mought neuer be driuen from the prison, nor neuer wolde departe from his maisters body, and, whan it was taken from the place of execution, the dogge houled moste lamentably, beinge compased with a great nombre of people; of whome whan one of them had caste meate to the dogge, he brought and laide it to the mouthe of his maister. And whan the corps was throwen in to the ryuer of Tiber the dogge swamme after it, and, as longe as he mought, he inforced hym selfe to bere and sustayne it, the people scatering abrode to beholde the faithfulnesse of the beste.c Also the Lyon, which of all other bestis is accounted moste fierce and cruell, hath ben founden to haue in remembraunce benefite shewed unto him. As Gellius remembreth out of the historie of Appion howe a lyon, out of whose fote a yonge man 'Canis, Jasone Lycio interfecto, cibum capere noluit, inediâque consumptus est.'-Plin. Nat. Hist. lib. viii. cap. 61. This is a mistake; the real name was Titius Sabinus, which was that of a distinguished Roman knight, and a friend of Germanicus, on which account he incurred the hatred of Sejanus. ⚫ 'Sed super omnia in nostro ævo actis populi Romani testatum, Appio Junio et P. Silio coss., cum animadverteretur ex causâ Neronis Germanici filii, in Titium Sabinum, et servitia ejus, unius ex his canem nec à carcere abigi potuisse, nec à corpore recessisse abjecti in gradibus Gemitoriis, moestos edentem ululatus, magnâ populi Romani coronâ: ex quâ cum quidam ei cibum objecisset, ad os defuncti tulisse. Innatavit idem cadaver in Tiberim abjecti sustentare conatus, effusâ multitudine ad spectandum animalis fidem.'—Plin. ubi supra. d Mr. Chambers, in his Essays (vol. iv. p. 261), gives a curious instance of grateful recognition by a tiger of its former keeper after a long absence. e Apion Pleistoneices was a Greek grammarian, who taught rhetoric at Rome in the reigns of Tiberius and Caligula. He was the author of a considerable number of works, all of which are now lost with the exception of some fragments, of which the present story forms one of the most considerable. 1 Androclus. had ones taken a stubbe and clensed the wounde, wherby he waxed hole, after knewe the same man beinge cast to him to In circo maximo, inquit, venationis amplissimæ pugna populo dabatur. Ejus rei, Romæ cum fortè essem, spectator, inquit, fui. Multæ ibi savientes feræ, magnitudines bestiarum excellentes, omniumque invisitata aut forma erat aut ferocia. Sed præter alia omnia leonum, inquit, immanitas admirationi fuit; præterque omnes ceteros unius. Is unus leo corporis impetu et vastitudine, terrificoque fremitu et sonoro, toris comisque cervicum fluctuantibus, animos oculosque omnium in sese converterat. Introductus erat inter complures ceteros ad pugnam bestiarum datus servus viri consularis. Ei servo Androclus nomen fuit. Hunc ille leo ubi vidit procul, repente, inquit, quasi admirans stetit: ac deinde sensim atque placidè tanquam noscitabundus ad hominem accedit: tum caudam more atque ritu adulantium canum clementer et blandè movet, hominisque sese corpori adjungit; cruraque ejus et manus prope jam exanimati metu linguâ leniter demulcet. Homo Androclus inter illa tam atrocis feræ blandimenta amissum animum receperat paulatim oculos ad contuendum leonem refert. Tum, quasi mutuâ recognitione factâ, lætos, inquit, et gratul.bundos videres hominem et leonem. Eâ re prorsus tam admirabili maximos populi clamores excitatos dicit, arcessitumque à Cæsare Androclum, quæsitumque causam cur ille atrocissimus leonum uni pepercisset. Ibi Androclus rem mirificam narrat atque admirandam. Cum provinciam, inquit, Africam proconsulari imperio meus dominus obtineret, ego ibi iniquis ejus et quotidianis verberibus ad fugam sum coactus; et ut mihi à domino terræ illius præside tutiores latebræ forent, in camporum et harenarum solitudines concessi: ac, si defuisset cibus, consilium fuit mortem aliquo pacto quærere. Tum sole, inquit, medio rapido et flagrante specum quandam nactus remotam latebrosamque, in eam me penetro et recondo. Neque multo post ad eandem specum venit hic leo, debili uno et cruento pede, gemitus edens et murmura dolorem cruciatumque vulneris commiserantia: atque illic primo quidem conspectu advenientis leonis territum sibi et pavefactum animum dixit. Sed postquam introgressus, inquit, leo uti re ipsâ apparuit, in habitaculum illud suum, vidit me procul delitescentem, mitis et mansues accessit : ac sublatum pedem ostendere ac porrigere, quasi opis petendæ gratiâ, visus est. Ibi, inquit, ego stirpem ingentem vestigio pedis ejus hærentem revelli: conceptamque saniem vulnere intimo expressi: accuratiùsque, sine magnâ jam formidine, siccavi penitus atque detersi cruorem. Ille tunc meâ operâ et medelâ levatus, pede in manibus meis posito recubuit et quievit. Atque ex eo die triennium totum ego et leo in eâdem specu eodemque victu viximus. Nam quas venabatur feras, membra opimiora ad specum mihi suggerebat ; quæ ego, ignis copiam non habens, sole meridiano torrens edebam. Sed ubi me, inquit, vitæ illius ferinæ jam pertæsum est, leone in venatum profecto, reliqui specum: et viam fermè tridui permensus, à militibus visus apprehensusque sum, et ad dominum ex Africâ Romam deductus. Is me statim rei capitalis damnandum, dandumque ad bestias curavit. Intelligo autem, inquit, hunc quoque leonem, me tunc separato, captum gratiam mihi nunc etiam beneficii et medicinæ referre. Hæc Appion dixisse Androclum tradit, eaque omnia scriptâ circumlatâque tabellâ populo decla |