So then THE FIRST ARTICLE OF THIS KNOWLEDGE is--what?--'to set down _sound_ and _true distributions_ and _descriptions_ of THE SEVERAL CHARACTERS AND TEMPERS of MEN'S NATURES and DISPOSITIONS, specially having regard to _those differences_ which are most _radical_, in being the fountains and causes of the rest, _or_ most frequent in _concurrence_ or commixture (not _simple_ differences merely, but the most frequent conjunctions), wherein it is not the handling of a few of them, in passage, the better to describe the _mediocrities_ of _virtues_, that can satisfy this intention'; and he proceeds to introduce a few points, casually, as it were, and by way of illustration, but the rule of interpretation for this digest of learning, in this press of method is, that such points are _never_ casual, and usually of primal, and not secondary import; 'for if it deserve to be considered that there _are_ minds which are proportioned to great matters, and _others_ to small, which Aristotle handleth, or ought to have handled, by the name of _magnanimity_, doth it not deserve as well to be considered, that there are minds proportioned to intend many matters, and _others to few_?' So that some can _divide themselves_, others can perchance do exactly well, but it must be in few things at once; and so there cometh to be a narrowness of mind, _as well as a_ PUSILLANIMITY. And again, 'that some minds are proportioned to that which may be despatched at once, or within a _short return of time_; others to that _which begins afar off_, and is to be won with length of pursuit. Jam tum tenditque fovetque.