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Part I
Part I
To The Ladie Diana Of Foix, Countesse Of Gurson
I never knew father, how crooked and deformed soever his sonne were, that
would either altogether cast him off, or not acknowledge him for his owne: and
yet (unlesse he be meerely besotted or blinded in his affection) it may not be
said, but he plainly perceiveth his defects, and hath a feeling of his
imperfections. But so it is, he is his owne. So it is in my selfe. I see
better than any man else, that what I have set downe is nought but the fond
imaginations of him who in his youth hath tasted nothing but the paring, and
seen but the superficies of true learning: whereof he hath retained but a
generall and shapelesse forme: a smacke of every thing in generall, but
nothing to the purpose in particular: After the French manner. To be short, I
know there is an art of Phisicke; a course of lawes; foure parts of the
Mathematikes; and I am not altogether ignorant what they tend unto. And
perhaps I also know the scope and drift of Sciences in generall to be for the
service of our life. But to wade further, or that ever I tired my selfe with
plodding upon Aristotle (the Monarch of our moderne doctrine^1) or obstinately
continued in search of any one science: I confesse I never did it. Nor is
there any one art whereof I am able so much as to draw the first lineaments.
And there is no sholler (be he of the lowest forme) that may not repute
himselfe wiser than I, who am not able to oppose him in his first lesson: and
if I be forced to it, I am constrained verie impertinently to draw in matter
from some generall discourse, whereby I examine, and give a guesse at his
natural judgement: a lesson as much unknowne to them as theirs is to me. I
have not dealt or had commerce with any excellent booke, except Plutarke or
Seneca, from whom (as the Danaides) I draw my water, uncessantly filling, and
as fast emptying: some thing whereof I fasten to this paper, but to my selfe
nothing at all. And touching bookes: Historie is my chiefe studie, Poesie my
only delight, to which I am particularly affected: for as Cleanthes said, that
as the voice being forciblie pent in the narrow gullet of a trumpet, at last
issueth forth more strong and shriller, so me seemes, that a sentence
cunningly and closely couched in measure-keeping Poesie, darts it selfe forth
more furiously, and wounds me even to the quicke. And concerning the natural
faculties that are in me (whereof behold here an essay), I perceive them to
faint under their owne burthen; my conceits,^2 and my judgment march but
uncertaine, and as it were groping, staggering, and stumbling at every rush:
And when I have gone as far as I can, I have no whit pleased my selfe: for the
further I saile the more land I descrie, and that so dimmed with fogges, and
overcast with clouds, that my sight is so weakened, I cannot distinguish the
same. And then undertaking to speake indifferently of all that presents it
selfe unto my fantasie, and having nothing but mine owne natural meanes to
imploy therein, if it be my hap (as commonly it is) among good Authors, to
light upon those verie places which I have undertaken to treat off, as even
now I did in Plutarke, reading his discourse of the power of imagination,
wherein in regard of those wise men, I acknowledge my selfe so weake and so
poore, so dull and grose-headed, as I am forced both to pittie and disdaine my
selfe, yet am I pleased with this, that my opinions have often the grace to
jump with theirs, and that I follow them a loofe-off,^3 and thereby possesse
at least, that which all other men have not; which is, that I know the utmost
difference betweene them and my selfe: all which notwithstanding, I suffer my
inventions to run abroad, as weake and faint as I have produced them, without
bungling and botching the faults which this comparison hath discovered to me
in them. A man had need have a strong backe, to undertake to march foot to
foot with these kind of men. The indiscreet writers of our age, amidst their
triviall^4 compositions, intermingle and wrest in whole sentences taken from
ancient Authors, supposing by such filching-theft to purchase honour and
reputation to themselves, doe cleane contrarie. For, this infinite varietie
and dissemblance of lustres, makes a face so wan, so ill-favored, and so
uglie, in respect of theirs, that they lose much more than gaine thereby.
These were two contrarie humours: The Philosopher Chrisippus was wont to
foist-in amongst his books, not only whole sentences and other long-long
discourses, but whole books of other Authors, as in one, he brought in
Euripides his Medea. And Apollodorus was wont to say of him, that if one
should draw from out his bookes what he had stolne from others, his paper
would remaine blanke. Whereas Epicurus cleane contrarie to him in three
hundred volumes he left behind him, had not made use of one allegation.^5 It
was my fortune not long since to light upon such a place: I had languishingly
traced after some French words, so naked and shallow, and so void either of
sense or matter, that at last I found them to be nought but meere French
words; and after a tedious and wearisome travell, I chanced to stumble upon an
high, rich, and even to the clouds-raised piece, the descent whereof had it
been somewhat more pleasant or easie, or the ascent reaching a little further,
it had been excusable, and to be borne with-all; but it was such a steepie
downe-fall, and by meere strength hewen out of the maine rocke, that by
reading of the first six words, me thought I was carried into another world:
whereby I perceive the bottome whence I came to be so low and deep, as I durst
never more adventure to go through it; for, if I did stuffe any one of my
discourses with those rich spoiles, it would manifestly cause the
sottishnesse^6 of others to appeare. To reprove mine owne faults in others,
seemes to me no more unsufferable than to reprehend (as I doe often) those of
others in my selfe. They ought to be accused every where, and have all places
of Sanctuarie taken from them: yet do I know how over boldly, at all times I
adventure to equall my selfe unto my filchings, and to march hand in hand with
them; not without a fond hardie hope, that I may perhaps be able to bleare the
eyes of the Judges from discerning them. But it is as much for the benefit of
my application, as for the good of mine invention and force. And I doe not
furiously front, and bodie to bodie wrestle with those old champions: it is
but by flights, advantages, and false offers I seek to come within them, and
if I can, to give them a fall. I do not rashly take them about the necke, I
doe but touch them, nor doe I go so far as by my bargaine I would seeme to
doe; could I but keepe even with them, I should then be an honest man; for I
seeke not to venture on them, but where they are strongest. To doe as I have
seen some, that is, to shroud themselves under other armes, not daring so much
as to show their fingers ends unarmed, and to botch up all their works (as it
is an easie matter in a common subject, namely for the wiser sort) with
ancient inventions, here and there hudled up together. And in those who
endeavoured to hide what they have filched from others, and make it their
owne, it is first a manifest note of injustice, then a plaine argument of
cowardlinesse; who having nothing of any worth in themselves to make show of,
will yet under the countenance of others sufficiencie goe about to make a
faire offer: Moreover (oh great foolishnesse) to seek by such cosening^7
tricks to forestall the ignorant approbation of the common sort, nothing
fearing to discover their ignorance to men of understanding (whose praise only
is of value) who will soone trace out such borrowed ware. As for me, there is
nothing I will doe lesse. I never speake of others, but that I may the more
speake of my selfe. This concerneth not those mingle-mangles of many kinds of
stuffe, or as the Grecians call them Rapsodies, that for such are published,
of which kind I have (since I came to yeares of discretion) seem divers most
ingenious and wittie; amongst others, one under the name of Capilupus; besides
many of the ancient stampe. These are wits of such excellence, as both here
and elsewhere they will soone be perceived, as our late famous writer Lipsius,
in his learned and laborious work of the Politikes: yet whatsoever come of it,
for so much as they are but follies, my intent is not to smother them, no more
than a bald and hoarie picture of mine, where a Painter hath drawne not a
perfect visage, but mine owne. For, howsoever, these are but my humors and
opinions, and I deliver them but to show what my conceit^8 is, and not what
ought to be beleeved. Wherein I ayme at nothing but to display my selfe, who
peradventure (if a new prentiship change me) shall be another tomorrow. I have
no authoritie to purchase believe, neither do I desire it; knowing well that I
am not sufficiently taught to instruct others. Some having read my precedent
Chapter,^9 told me not long since in mine owne house, I should somewhat more
have extended my selfe in the discourse concerning the institution of
children. Now (Madam) if there were any sufficiencie in me touching that
subject, I could not better employ the same than to bestow it as a present
upon that little lad, which ere long threatneth to make a happie issue from
out your honorable woombe; for (Madame) you are too generous to begin with
other than a man childe. And having had so great a part in the conduct of your
successful marriage, I may challenge some right and interest in the greatnesse
and prosperitie of all that shall proceed from it: moreover, the ancient and
rightfull possession, which you from time to time have ever had, and still
have over my sevice, urgeth me with more than ordinarie respects, to wish all
honour, well-fare and advantage to whatsoever may in any sort concerne you and
yours. And truly, my meaning is but to show that the greatest difficultie, and
importing all humane knowledge, seemeth to be in this point, where the nurture
and institution of young children is in question. For, as in matters of
husbandrie, the labor that must be used before sowing, setting, and planting,
yea in planting itselfe, is most certaine and easie. But when that which was
sowen, set and planted, commeth to take life; before it come to ripenesse,
much adoe, and great varietie of proceeding belongeth to it. So in men, it is
no great matter to get them, but being borne, what continuall cares, what
diligent attendance, what doubts and feares, doe daily wait to their parents
and tutors, before they can be nurtured and brought to any good? The fore-shew
of their inclination whilest they are young is so uncertaine, their humours so
variable, their promises so changing, their hopes so false, and their
proceedings so doubtful, that it is very hard (yea for the wisest) to ground
any certaine judgment, or assured successe upon them. Behold Cymon, view
Themistocles, and a thousand others, how they have differed, and fallen to
better from themselves, and deceive the expectation of such as knew them. The
young whelps both of Dogges and Beares at first sight shew their natural
disposition, but men headlong embracing this custome or fashion, following
that humor or opinion, admitting this or that passion, allowing of that or
this law, are easily changed, and soone disguised; yet it is hard to force the
natural propension or readinesse of the mind, whereby it followeth, that for
want of heedie fore-sight in those that could not guide their course well,
they often employ much time in vaine, to addresse young children in those
matters whereunto they are not naturally addicted. All which difficulties
notwithstanding, mine opinion is, to bring them up in the best and
profitablest studies, and that a man should slightly passe over those fond
presages, and deceiving prognostikes, which we over precisely gather in their
infancie. And (without offence be it said) me thinks that Plato in his
Commonwealth allowed them too-too much authoritie.
[Footnote 1: Learning.]
[Footnote 2: Ideas.]
[Footnote 3: At a distance.]
[Footnote 4: Commonplace.]
[Footnote 5: Citation.]
[Footnote 6: Foolishness.]
[Footnote 7: Cheating.]
[Footnote 8: Notion.]
[Footnote 9: "Of Pedantism."]
Madame, Learning joyned with true knowledge is an especiall and gracefull
ornament, and an implement of wonderful use and consequence, namely, in
persons raised to that degree of fortune wherein you are. And in good truth,
learning hath not her owne true forme, nor can she make shew of her beauteous
lineaments, if she fall into the hands of base and vile persons. [For, as
famous Torquato Tasso saith: "Philosophie being a rich a and noble Queene, and
knowing her owne worth, graciously smileth upon and lovingly embraceth Princes
and noble men, if they become suiters to her, admitting them as her minions,
and gently affoording them all the favours she can; whereas upon the
contrarie, if she be wooed, and sued unto by clownes, mechanicall fellowes,
and such base kind of people, she holds herselfe disparaged and disgraced, as
holding no proportion with them. And therefore see we by experience, that if a
true Gentleman or nobleman follow her with any attention, and woo her with
importunitie, he shall learne and know more of her, and prove a better
scholler in one yeare, than an ungentle or base fellow shall in seven, though
he pursue her never so attentively."] She is much more readie and fierce to
lend her furtherance and direction in the conduct of a warre, to attempt
honourable actions, to command a people, to treat a peace with a prince of
forraine nation, than she is to forme an argument in Logick, to devise a
Syllogisme, to canvase a case at the barre, or to prescribe a receit of pills.
So (noble Ladie) forsomuch as I cannot perswade myselfe, that you will either
forget or neglect this point, concerning the institution of yours, especially
having tasted the sweetnesse thereof, and being descended of so noble and
learned a race. For we yet possesse the learned compositions of the ancient
and noble Earles of Foix, from out whose heroicke loynes your husband and you
take your ofspring. And Francis Lord of Candale, your worthie uncle, doth
daily bring forth such fruits thereof, as the knowledge of the matchlesse
qualitie of your house shall hereafter extend itselfe to many ages; I will
therefore make you acquainted with one conceit of mine, which contrarie to the
common use I hold, and that is all I am able to affoord you concerning that
matter. The charge of the Tutor, which you shall appoint your sonne, in the
choice of whom consisteth the whole substance of his education and bringing
up; on which are many branches depending, which (forasmuch as I can adde
nothing of any moment to it) I will not touch at all. And for that point,
wherein I presume to advise him, he may so far forth give credit unto it, as
he shall see just cause. To a gentleman borne of noble parentage, and heire of
a house that aymeth at true learning, and in it would be disciplined, not so
much for gane or commoditie to himselfe (because so abject an end is far
unworthie the grace and favour of the Muses, and besides, hath a regard or
dependencie of others) nor for externall shew and ornament, but to adorne and
enrich his inward minde, desiring rather to shape and institute an able and
sufficient man, than a bare learned man; my desire is therefore, that the
parents or overseers of such a gentleman be very circumspect, and careful in
chusing his director, whom I would rather commend for having a well composed
and temperate braine, than a full stuft head, yet both will doe well. And I
would rather prefer wisdome, judgement, civill customes, and modest behaviour,
than bare and meere literall learning; and that in his charge he hold a new
course. Some never cease brawling in their schollers eares (as if they were
still pouring in a tonell) to follow their booke, yet is their charge nothing
else but to repeat what hath beene told them before. I would have a tutor to
correct this part, and that at first entrance, according to the capacitie of
the wit he hath in hand, he should begin to make shew of it, making him to
have a smacke of all things, and how to choose and distinguish them, without
helpe of others, sometimes opening him the way, other times leaving him to
open it by himselfe. I would not have him to invent and speake alone, but
suffer his disciple to speake when his turne commeth. Socrates, and after him
Arcesilaus, made their schollers to speake first, and then would speake
themselves. Obest plerumque iis qui discere volunt, auctoritas eorum qui
docent.^10 "Most commonly the authoritie of them that teach, hinders them that
would learne."
[Footnote 10: Cic. De Nat. l. i.]
It is therefore meet that he make him first trot-on before him, whereby
he may the better judge of his pace, and so guesse how long he will hold out,
that accordingly he may fit his strength; for want of which proportion we
often marre all. And to know how to make a good choice, and how far forth one
may proceed (still keeping a due measure), is one of the hardest labours I
know. It is a signe of a noble, and effect of an undanted spirit, to know how
to second, and how far forth he shall condescend to his childish proceedings,
and how to guide them. As for myselfe, I can better and with more strength
walke up than downe a hill. Those which, according to our common fashion,
undertake with one selfe-same lesson, and like maner of education, to direct
many spirits of divers formes and different humours, it is no marvell if among
a multitude of children, they scarce meet with two or three that reap any good
fruit by their discipline, or that come to any perfection. I would not only
have him to demand an accompt of the words contained in his lesson, but of the
sense and substance thereof, and judge of the profit he hath made of it, not
by the testimonie of his memorie, but by the witnesse of his life. That what
he lately learned, he cause him to set forth and pourtray the same into
sundrie shapes, and then to accommodate it to as many different and severall
subjects, whereby he shall perceive, whether he have yet apprehended the same,
and therein enfeoffed himselfe,^11 at due times taking his instruction from
the institution given by Plato. It is a signe of cruditie and indigestion for
a man to yeeld up his meat, even as he swallowed the same; the stomacke hath
not wrought his full operation, unlesse it have changed forme, and altered
fashion of that which was given him to boyle and concoct.
[Footnote 11: Taken possession.]
[Wee see men gape after no reputation but learning, and when they say,
such a one is a learned man, they thinke they have said enough;] Our minde
doth move at others pleasure, and tyed and forced to serve the fantasies of
others, being brought under by authoritie, and forced to stoope to the lure of
their bare lesson; wee have beene so subjected to harpe upon one string, that
we have no way left us to descant upon voluntairie; our vigor and libertie is
cleane extinct. Nunquam tuteloe suae fiunt: "They never come to their owne
tuition." It was my hap to bee familiarlie acquainted with an honest man at
Pisa, but such an Aristotelian, as he held this infallible position; that a
conformitie to Aristotles doctrine was the true touchstone and squire^12 of
all solid imaginations and perfect veritie; for, whatsoever had no coherencie
with it, was but fond Chimeraes and idle humors; inasmuch as he had knowne
all, seene all, and said all. This proposition of his being somewhat over
amply and injuriously interpreted by some, made him a long time after to be
troubled in the inquisition of Rome. I would have him make his scholler
narrowly to sift all things with discretion, and harbour nothing in his head
by mere authoritie, or upon trust. Aristotles principles shall be no more
axiomes unto him, than the Stoikes or Epicurians. Let this diversitie of
judgments be proposed unto him, if he can, he shall be able to distinguish the
truth from falsehood, if not, he will remaine doubtful.
[Footnote 12: Square.]
Che non men che saper dubbiar m`aggrata.^13
[Footnote 13: Dante, Inferno, cant. xi. 93.]
No lesse it pleaseth me,
To doubt, than wise to be.
For if by his owne discourse he embrace the opinions of Xenophon or of
Plato, they shall be no longer theirs, but his. He that meerely followeth
another, traceth nothing, and seeketh nothing: Non sumus sub Rege, sibi
quisque se vindicet:^14 "We are not under a Kings command, every one may
challenge himselfe, for let him at least know that he knoweth." It is
requisite he endevour as much to feed himselfe with their conceits, as labour
to learne their precepts, which, so he know how to applie, let him hardily
forget, where or whence he had them. Truth and reason are common to all, and
are no more proper unto him that spake them heretofore, then unto him that
shall speake them hereafter. And it is no more according to Platoes opinion
than to mine, since both he and I understand and see alike. The Bees do here
and there sucke this and cull that flower, but afterward they produce the
hony, which is peculiarly their owne, then is it no more Thyme or Majoram. So
of peeces borrowed of others, he may lawfully alter, transforme, and confound
them, to shape out of them a perfect peece of worke, altogether his owne;
alwaies provided his judgment, his travell,^15 studie, and institution tend to
nothing, but to frame the same perfect. Let him hardily conceale where or
whence he hath had any helpe, and make no shew of anything, but of that which
he hath made himselfe. Pirates, pilchers, and borrowers, make a shew of their
purchases and buildings, but not of that which they have taken from others:
you see not the secret fees or bribes Lawyers take of their Clients, but you
shall manifestly discover the alliances they make, the honours they get for
their children, and the goodly houses they build. No man makes open shew of
his receits, but every one of his gettings. The good that comes of studie (or
at least should come) is to prove better, wiser and honester. It is the
understanding power (said Epicharmus) that seeth and heareth, it is it that
profiteth all and disposeth all, that moveth, swayeth, and ruleth all: all
things else are but blind, senselesse, and without spirit. And truly in
barring him of libertie to doe any thing of himselfe, we make him thereby more
servile and more coward. Who would ever enquire of his scholler what he
thinketh of Rhetorike, of Grammar, of this or of that sentence of Cicero?
Which things thoroughly fethered (as if they were oracles) are let flie into
our memorie; in which both letters and syllables are substantiall parts of the
subject. To know by roat is no perfect knowledge, but to keep what one hath
committed to his memories charge, is commendable: what a man directly knoweth,
that will he dispose-of, without turning still to his booke or looking to
his pattern. A meere bookish sufficiencie is unpleasant. All I expect of it is
an imbellishing of my actions, and not a foundation of them, according to
Platoes mind, who saith, constancie, faith, and sinceritie are true
Philosophie; as for other Sciences, and tending elsewhere, they are but garish
paintings. I would faine have Paluel or Pompey, those two excellent dauncers
of our time, with all their nimblenesse, teach any man to doe their loftie
tricks and high capers, only with seeing them done, and without stirring out
of his place, as some Pedanticall fellowes would instruct our minds without
moving or putting it in practice. And glad would I be to find one that would
teach us how to manage a horse, to tosse a pike, to shoot-off a peece, to
play upon the lute, or to warble with the voice, without any exercise, as
these kind of men would teach us to judge, and how to speake well, without any
exercise of speaking or judging. In which kind of life, or as I may terme it,
Prentiship, what action or object soever presents it-selfe into our eies,
may serve us in stead of a sufficient booke. A prettie pranke of a boy, a
knavish tricke of a page, a foolish part of a lackey, an idle tale of any
discourse else, spoken either in jest or earnest, at the table or in companie,
are even as new subjects for us to worke upon: for furtherance whereof,
commerce or common societie among men, visiting of forraine countries, and
observing of strange fashions, are verie necessary, not only to be able (after
the manner of our yong gallants of France) to report how many paces the Church
of Santa Rotonda is in length or breadth, or what rich garments the curtezan
Signora Livia weareth, and the worth of her hosen; or as some do, nicely to
dispute how much longer or broader the face of Nero is, which they have seene
in some old ruines of Italie, than that which is made for him in other old
monuments else-where. But they should principally observe, and be able to
make certaine relation of the humours and fashions of those countries they
have seene, that they may the better know how to correct and prepare their
wits by those of others. I would therefore have him begin even from his
infancie to travell abroad; and first, that at one shoot he may hit two markes
he should see neighbor-countries, namely where languages are most different
from ours; for, unlesse a mans tongue be fashioned unto them in his youth, he
shall never attaine to the true pronunciation of them if he once grow in
yeares. Moreover, we see it received as a common opinion of the wiser sort,
that it agreeth not with reason, that a childe be alwaies nuzzled, cockered,
dandled, and brought up in his parents lap or sight; forsomuch as their
natural kindnesse, or (as I may call it) tender fondnesse, causeth often, even
the wisest to prove so idle, so overnice, and so base-minded. For parents
are not capable, neither can they find in their hearts to see them checkt,
corrected, or chastised, nor indure to see them brought up so meanly, and so
far from daintinesse, and many times so dangerously, as they must needs be.
And it would grieve them to see their children come home from those exercises,
that a Gentleman must necessarily acquaint himselfe with, sometimes all wet
and bemyred, other times sweatie and full of dust, and to drinke being either
extreme hot or exceeding cold; and it would trouble them to see him ride a
rough-untamed horse, or with his weapon furiously incounter a skilful
Fencer, or to handle or shoot-off a musket; against which there is no
remedy, if he will make him prove a sufficient, compleat, or honest man: he
must not be spared in his youth; and it will come to passe, that he shall many
times have occasion and be forced to shocke the rules of Physicke.
[Footnote 14: Sen. Epist. xxxiii.]
[Footnote 15: Travail, labor.]
Vitamque sub dio et trepidis agat
In rebus.^16
[Footnote 16: Hor., l. i. Od. ii. 4.]
Leade he his life in open aire,
And in affaires full of despaire.
It is not sufficient to make his minde strong, his muskles must also be
strengthened: the mind is over-borne if it be not seconded: and it is too
much for her alone to discharge two offices. I have a feeling how mine
panteth, being joyned to so tender and sensible^17 a bodie, and that lieth so
heavie upon it. And in my lecture, I often perceive how my Authors in their
writings sometimes commend examples for magnanimitie and force, that rather
proceed from a thicke skin and hardnes of the bones. I have knowne men, women
and children borne of so hard a constitution, that a blow with a cudgell would
lesse hurt them, than a filip would doe me, and so dull and blockish, that
they will neither stir tongue nor eyebrowes, beat them never so much. When
wrestlers goe about to counterfeit the Philosophers patience, they rather shew
the vigor of their sinewes than of their heart. For the custome to beare
travell, is to tolerate griefe: Labor callum obducit dolori.^18 "Labour
worketh a hardnesse upon sorrow." Hee must be enured to suffer the paine and
hardnesse of exercises, that so he may be induced to endure the paine of the
colicke, of cauterie, of fals, of sprains, and other diseases incident to mans
bodie: yea, if need require, patiently to beare imprisonment and other
tortures, by which sufferance he shall come to be had in more esteeme and
accompt: for according to time and place, the good as well as the bad man may
haply fall into them; we have seen it by experience. Whosoever striveth
against the lawes, threats good men with mischiefe and extortion. Moreover,
the authoritie of the Tutor (who should be soveraigne over him) is by the
cockering and presence of the parents, hindred and interrupted: besides the
awe and respect which the houshold beares him, and the knowledge of the meane,
possibilities, and greatnesse of his house, are in my judgement no small
lets^19 in a young Gentleman. In this schoole of commerce, and societie among
men, I have often noted this vice, that in lieu of taking acquaintance of
others, we only this endevour to make our selves knowne to them: and we are
more ready to utter such merchandize as we have, than to ingrosse and purchase
new commodities. Silence and modestie are qualities very convenient to civil
conversation. It is also necessary that a young man be rather taught to be
discreetly-sparing and close-handed, than prodigally-wastfull and lavish
in his expences, and moderate in husbanding his wealth when he shall come to
possesse it. And not to take pepper in the nose for every foolish tale that
shall be spoken in his presence, because it is an uncivil importunity to
contradict whatsoever is not agreeing to our humour: let him be pleased to
correct himselfe. And let him not seeme to blame that in others which he
refuseth to doe himselfe, nor goe about to withstand common fashions, Licet
sapere sine pompa, sine invidia:^20 "A man may bee wise without ostentation,
without envie." Let him avoid those imperious images of the world, those
uncivil behaviours and childish ambition wherewith, God wot, too-too many
are possest: that is, to make a faire shew of that which is not in him:
endevouring to be reputed other than indeed he is; and as if reprehension and
new devices were hard to come by, he would by that meane acquire into himselfe
the name of some peculiar vertue. As it pertaineth but to great Poets to use
the libertie of arts; so is it tolerable but in noble minds and great spirits
to have a preheminence above ordinarie fashions. Si quid Socrates et
Aristippus contra morem et consuetudinem fecerunt, idem sibi ne arbitretur
licere: Magis enim illi et divinis bonis hanc licentiam assequebantur:^21 "If
Socrates and Aristippus have done ought against custome or good manner, let
not a man thinke he may doe the same: for they obtained this licence by their
great and excellent good parts:" He shall be taught not to enter rashly into
discourse or contesting, but when he shall encounter with a Champion worthie
his strength; And then would I not have him imploy all the tricks that may fit
his turne, but only such as may stand him in most stead. That he be taught to
be curious in making choice of his reasons, loving pertinency, and by
consequence brevitie. That above all, he be instructed to yeeld, yea to quit
his weapons unto truth, as soone as he shall discerne the same, whether it
proceed from his adversarie, or upon better advice from himselfe; for he shall
not be preferred to any place of eminencie above others, for repeating of a
prescript^22 part; and he is not engaged to defend any cause, further than he
may approove it; nor shall he bee of that trade where the libertie for a man
to repent and re-advise himselfe is sold for readie money. Neque, ut omnia,
que praescripta et imperata sint, defendat, necessitate ulla cogitur:^23 "Nor
is he inforced by any necessitie to defend and make good all that is
prescribed and commanded him." If his tutor agree with my humour, he shall
frame his affection to be a most loyall and true subject to his Prince, and a
most affectionate and couragious Gentleman in al that may concerne the honor
of his Soveraigne or the good of his countrie, and endevour to suppresse in
him all manner of affection to undertake any action otherwise than for a
publike good and dutie. Besides many inconveniences, which greatly prejudice
our libertie by reason of these particular bonds, the judgment of a man that
is waged and bought, either it is lesse free and honest, or else it is
blemisht with oversight and ingratitude. A meere and precise Courtier can
neither have law nor will to speake or thinke otherwise than favourablie of
his Master, who among so many thousands of his subjects hath made choice of
him alone, to institute and bring him up with his owne hand. These favours,
with the commodities that follow minion^24 Courtiers, corrupt (not without
some colour of reason) his libertie, and dazle his judgement. It is therefore
commonly seene that the Courtiers-language differs from other mens, in the
same state, and to be of no great credit in such matters. Let therefore his
conscience and vertue shine in his speech, and reason be his chiefe direction.
Let him be taught to confesse such faults as he shall discover in his owne
discourses, albeit none other perceive them but himselfe; for it is an evident
shew of judgment, and effect of sinceritie, which are the chiefest qualities
he aymeth at. That wilfully to strive, and obstinately to contest in words,
are common qualities, most apparent in basest mindes: That to readvise and
correct himselfe, and when one is most earnest, to leave an ill opinion, are
rare, noble, and Philosophicall conditions. Being in companie, he shall be put
in minde, to cast his eyes round about, and every where: For I note, that the
chiefe places are usually seezed upon by the most unworthie and lesse capable;
and that height of fortune is seldome joyned with sufficiencie. I have seene
that whilst they at the upper end of a board were busie entertaining
themselves with talking of the beautie of the hangings about a chamber, or of
the taste of some good cup of wine, many good discourses at the lower end have
utterly been lost. He shall weigh the carriage of every man in his calling, a
Heardsman, a Mason, a Stranger, or a Traveller; all must be employed; every
one according to his worth; for all helps to make up household; yea, the
follie and the simplicitie of others shall be as instructions to him. By
controlling the graces and manners of others, he shall acquire unto himself
envie of the good and contempt of the bad. Let him hardly be possest with an
honest curiositie to search out the nature and causes of all things: let him
survay whatsoever is rare and singular about him; a building, a fountaine, a
man, a place where any battell hath been fought, or the passages of Caesar or
Charlemaine.
[Footnote 17: Sensitive.]
[Footnote 18: Cic. Tusc. Qu. l. ii.]
[Footnote 19: Hindrances.]
[Footnote 20: Sen. Epist. ciii. f.]
[Footnote 21: Cic. Off. l. i.]
[Footnote 22: Fixed beforehand.]
[Footnote 23: Cic. Acad. Qu. l. iv.]
[Footnote 24: Favorite.]
Quae tellus sit lenta gelu, quae putris ab aestu,
Ventus in Italiam quis bene vela ferat.^25
[Footnote 25: Prop. 1. iv. El. iii. 39.]
What land is parcht with heat, what clog`d with frost.
What wind drives kindly to th` Italian coast.
He shall endevour to be familiarly acquainted with the customes, with the
meanes, with the state, with the dependances and alliances of all Princes;
they are things soone and pleasant to be learned, and most profitable to be
knowne. In this acquaintance of men, my intending is, that hee chiefely
comprehend them, that live but by the memorie of bookes. He shall, by the help
of Histories, informe himselfe of the worthiest minds that were in the best
ages. It is a frivolous studie, if a man list, but of unvaluable worth to such
as can make use of it, and as Plato saith, the only studie the Lacedemonians
reserved for themselves. What profit shall he not reap, touching this point,
reading the lives of our Plutark? Alwayes conditioned, the master bethinke
himselfe whereto his charge tendeth, and that he imprint not so much in his
schollers mind the date of the ruine of Carthage, as the manners of Hanniball
and Scipio, nor so much where Marcellus died, as because he was unworthy of
his devoire^26 he died there: that he teach him not so much to know Histories
as to judge of them. It is amongst things that best agree with my humour, the
subject to which our spirits doe most diversly applie themselves. I have read
in Titus Livius a number of things, which peradventure others never read, in
whom Plutarke haply read a hundred more than ever I could read, and which
perhaps the author himselfe did never intend to set downe. To some kind of men
it is a meere gramaticall studie, but to others a perfect anatomie^27 of
Philosophie; by meanes whereof the secretest part of our nature is searched
into. There are in Plutarke many ample discourses most worthy to be knowne:
for in my judgement, he is the chiefe workmaster of such works, whereof there
are a thousand, whereat he hath but slightly glanced; for with his finger he
doth but point us out a way to walke in, if we list; and is sometimes pleased
to give but a touch at the quickest and maine point of a discourse, from
whence they are by diligent studie to be drawne, and so brought into open
market. As that saying of his, That the inhabitants of Asia served but one
alone, because they could not pronounce one onely syllable, which is Non, gave
perhaps both subject and occasion to my friend Boetie to compose his booke of
voluntarie servitude. If it were no more but to see Plutarke wrest a slight
action to mans life, or a word that seemeth to beare no such sence, it will
serve for a whole discourse. It is pittie men of understanding should so much
love brevitie; without doubt their reputation is thereby better, but we the
worse. Plutarke had rather we should commend him for his judgement than for
his knowledge, he loveth better to leave a kind of longing-desire in us of
him, than a satietie. He knew verie well that even in good things too much may
be said: and that Alexandridas did justly reprove him spake verie good
sentences to the Ephores, but they were over tedious. Oh stranger, quoth he,
thou speakest what thou oughtest, otherwise then^28 thou shouldest. Those that
have leane and thin bodies stuffe them up with bumbasting.^29 And such as have
but poore matter, will puffe if up with loftie words. There is a marvelous
cleerenesse, or as I may terme it an enlightning of mans judgement drawne from
the commerce of men, and by frequenting abroad in the world; we are all so
contrived and compact in our selves, that our sight is made shorter by the
length of our nose. When Socrates was demaunded whence he was, he answered,
not of Athens, but of the world; for he, who had his imagination more full and
farther stretching, embraced all the world for his native Citie, and extended
his acquaintance, his societie, and affections to all man-kind: and not as
we do, that looke no further than our feet. If the frost chance to nip the
vines about my village, my Priest doth presently argue that the wrath of God
hangs over our head, and threatneth all mankind: and judgeth that the Pippe^30
is alreadie falne upon the Canibals.
[Footnote 26: Task.]
[Footnote 27: Dissection, analytical exposition.]
[Footnote 28: Than.]
[Footnote 29: Padding.]
[Footnote 30: A disease.]
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