Literary and Philosophical Essays: French, German and Italian

In viewing these intestine and civill broiles of ours, who doth not exclaime, that this worlds vast frame is neere unto a dissolution, and that the day of judgement is readie to fall on us? never remembering that many worse revolutions have been seene, and that whilest we are plunged in griefe, and overwhelmed in sorrow, a thousand other parts of the world besides are blessed with happinesse, and wallow in pleasures, and never thinke on us? whereas, when I behold our lives, our licence, and impunitie, I wonder to see them so milde and easie. He on whose head it haileth, thinks all the Hemispheare besides to be in a storme and tempest. And as that dull-pated Savoyard said, that if the seelie [Footnote 31: Simple.] King of France could cunningly have managed his fortune, he might verie well have made himselfe chiefe Steward of his Lords household, whose imagination conceived no other greatnesse than his Masters; we are all insensible of this kind of errour: an errour of great consequence and prejudice. But whosoever shall present unto his inward eyes, as it were in a Table, the Idea of the great image of our universall mother Nature, attired in her richest robes, sitting in the throne of her Majestic, and in her visage shall read so generall and so constant a varietie; he that therein shall view himselfe, not himselfe alone, but a whole Kingdome, to be in respect of a great circle but the smallest point that can be imagined, he onely can value things according to their essentiall greatnesse and proportion. This great universe (which some multiplie as Species under one Genus) is the true looking-glasse wherein we must looke, if we will know whether we be of a good stamp or in the right byase. To conclude, I would have this worlds-frame to be my Schollers choise-booke. [Footnote: Book of examples] So many strange humours, sundrie sects, varying judgements, diverse opinions, different lawes, and fantasticall customes teach us to judge rightly of ours, and instruct our judgement to acknowledge his imperfections and naturall weaknesse, which is no easie an apprentiship: So many innovations of estates, so many fals of Princes, and changes of publike fortune, may and ought to teach us, not to make so great accompt of ours: So many names, so many victories, and so many conquests buried in darke oblivion, makes the hope to perpetuate our names but ridiculous, by the surprising of ten Argo-lettiers, [Footnote: Mounted Bowmen.] or of a small cottage, which is knowne but by his fall. The pride and fiercenesse of so many strange and gorgeous shewes: the pride-puft majestie of so many courts, and of their greatnesse, ought to confirme and assure our sight, undauntedly to beare the affronts and thunder-claps of ours, without feeling our eyes: So many thousands of men, lowlaide in their graves afore us, may encourage us not to feare, or be dismaied to go meet so good companie in the other world, and so of all things else. Our life (said Pithagoras) drawes neare unto the great and populous assemblies of the Olympike games, wherein some, to get the glorie and to win the goale of the games, exercise their bodies with all industrie; others, for greedinesse of gaine, bring thither marchandise to sell: others there are (and those be not the worst) that seek after no other good, but to marke how wherefore, and to what end, all things are done: and to be spectators or observers of other mens lives and actions, that so they may the better judge and direct their owne. Unto examples may all the most profitable Discourses of Philosophic be sorted, which ought to be the touch- stone of human actions, and a rule to square them by, to whom may be said,

– quid fas optare, quid asperVtile nummus habet, patriae charisque propinquisQuantum elargiri deceat, quem te Deus esselussit, et humana qua parte locaius es in re.[Footnote: Pers. Sat. iii. 69.]Quid sumus, aut quidnam victuri gignimur.[Footnote: Ib. 67.]What thou maiest wish, what profit may come cleare,From new-stampt coyne, to friends and countrie deareWhat thou ought'st give: whom God would have thee bee,And in what part mongst men he placed thee.What we are, and wherefore,To live heer we were bore.

What it is to know, and not to know (which ought to be the scope of studie), what valour, what temperance, and what justice is: what difference there is betweene ambition and avarice, bondage and freedome, subjection and libertie, by which markes a man may distinguish true and perfect contentment, and how far-forth one ought to feare or apprehend death, griefe, or shame.

Et quo quemque modo fugiatque. feratque laborem.[Footnote: Virg. Aen. 1. iii. 853.]How ev'ry labour he may plie,And beare, or ev'ry labour flie.

What wards or springs move us, and the causes of so many motions in us: For me seemeth, that the first discourses, wherewith his conceit should be sprinkled, ought to be those that rule his manners and direct his sense; which will both teach him to know himselfe, and how to live and how to die well. Among the liberall Sciences, let us begin with that which makes us free: Indeed, they may all, in some sort stead us, as an instruction to our life, and use of it, as all other things else serve the same to some purpose or other. But let us make especiall choice of that which may directly and pertinently serve the same. If we could restraine and adapt the appurtenances of our life to their right byase and naturall limits, we should find the best part of the Sciences that now are in use, cleane out of fashion with us: yea, and in those that are most in use, there are certaine by-wayes and deep-flows most profitable, which we should do well to leave, and according to the institution of Socrates, limit the course of our studies in those where profit is wanting.

– sapere aude,Incipe: vivendi qui recte prorogat horam,Rusticus expectat dum defluat amnis, at illeLabitur, et labetur in omne volubilis avum.[Footnote: Hor. I. i. Epist. ii. 40.]Be bold to be wise: to begin, be strong,He that to live well doth the time prolong,Clowne-like expects, till downe the streame be run,That runs, and will run, till the world be done.

It is mere simplicitie to teach our children,

Quid moveant Pisces, animosaque signa Leonis,Lotus et Hesperia quid Capricornus aqua.[Footnote: Prop. I. El. i. 85.]What Pisces move, or hot breath'd Leos beames,Or Capricornus bath'd in western streames,

the knowledge of the starres, and the motion of the eighth spheare, before their owne;

[Greek text quote omited][Footnote: Anacr. Od. xvii. 10, 12.]What longs it to the seaven stars, and me,Or those about Bootes be.

Anaximenes writing to Pythagoras, saith, "With what sense can I amuse my selfe in the secrets of the Starres, having continually death or bondage before mine eyes?" For at that time the Kings of Persia were making preparations to war against his Countrie. All men ought to say so: Being beaten with ambition, with avarice, with rashnesse, and with superstition, and having such other enemies unto life within him. Wherefore shall I study and take care about the mobility and variation of the world? When hee is once taught what is fit to make him better and wiser, he shall be entertained with Logicke, naturall Philosophy, Geometry, and Rhetoricke, then having setled his judgement, looke what science he doth most addict himselfe unto, he shall in short time attaine to the perfection of it. His lecture shall be somtimes by way of talke and sometimes by booke: his tutor may now and then supply him with the same Author, as an end and motive of his institution: sometimes giving him the pith and substance of it ready chewed. And if of himselfe he be not so throughly acquainted with bookes, that hee may readily find so many notable discourses as are in them to effect his purpose, it shall not be amisse that some learned man bee appointed to keepe him, company, who at any time of need may furnish him with such munition as hee shall stand in need of; that hee may afterward distribute and dispense them to his best use. And that this kind of lesson be more easie and naturall than that of Gaza, who will make question? Those are but harsh, thornie, and unpleasant precepts; vaine, idle and immaterial words, on which small hold may be taken; wherein is nothing to quicken the minde. In this the spirit findeth substance to bide and feed upon. A fruit without all comparison much better, and that will soone be ripe. It is a thing worthy consideration, to see what state things are brought unto in this our age; and how Philosophie, even to the wisest, and men of best understanding, is but an idle, vaine and fantasticall name, of small use and lesse worth, both in opinion and effect. I thinke these Sophistries are the cause of it, which have forestalled the wayes to come unto it: They doe very ill that goe about to make it seeme as it were inaccessible for children to come unto, setting it foorth with a wrimpled [Footnote: wrinkled.] gastlie, and frowning visage; who hath masked her with so counterfet, pale, and hideous a countenance? There is nothing more beauteous, nothing more delightful, nothing more gamesome; and as I may say, nothing more fondly wanton: for she presenteth nothing to our eyes, and preacheth nothing to our eares, but sport and pastime. A sad and lowring looke plainly declareth that that is not her haunt. Demetrius the Gramarian, finding a companie of Philosophers sitting close together in the Temple of Delphos, said unto them, "Either I am deceived, or by your plausible and pleasant lookes, you are not in any serious and earnest discourse amongst your selves;" to whom one of them, named Heracleon the Megarian, answered, "That belongeth to them, who busie themselves in seeking whether the future tense of the verbe ___, hath a double, or that labour to find the derivation of the comparatives, [omitted] and of the superlatives [omitted], it is they that must chafe in intertaining themselves with their science: as for discourses of Philosophie they are wont to glad, rejoyce, and not to vex and molest those that use them."

Deprendas animi tormenta latentis in agroCorpore, deprendas et gaudia; sumit utrumqueInde habitum facies.Footnote: Juven, SAT. ix, 18]You may perceive the torments of the mind,Hid in sicke bodie, you the joyes may find;The face such habit takes in either kind.

That mind which harboureth Philosophie, ought by reason of her sound health, make that bodie also sound and healthie: it ought to make her contentment to through-shine in all exteriour parts: it ought to shapen and modell all outward demeanours to the modell of it: and by consequence arme him that doth possesse it, with a gracious stoutnesse and lively audacite, with an active and pleasing gesture, and with a setled and cheerefull countenance. The most evident token and apparant signe of true wisdome is a constant and unconstrained rejoycing, whose estate is like unto all things above the Moone, that is ever cleare, alwaies bright. It is Baroco [Footnote: Mnemonic words invented by the scholastic logicians] and Baralipton [Footnote: Mnemonic words invented by the scholastic logicians], that makes their followers prove so base and idle, and not Philosophie; they know her not but by heare-say; what? Is it not shee that cleereth all stormes of the mind? And teacheth miserie, famine, and sicknesse to laugh? Not by reason of some imaginarie Epicicles [Footnote: A term of the old astronomy.], but by naturall and palpable reasons. Shee aymeth at nothing but vertue; it is vertue shee seekes after; which as the schoole saith, is not pitcht on the top of an high, steepie, or inaccessible hill; for they that have come unto her, affirme that cleane-contrarie shee keeps her stand, and holds her mansion in a faire, flourishing, and pleasant plaine, whence as from an high watch tower, she survaieth all things, to be subject unto her, to whom any man may with great facilitie come, if he but know the way or entrance to her palace: for, the pathes that lead unto her are certaine fresh and shadie greene allies, sweet and flowrie waies, whose ascent is even, easie, and nothing wearisome, like unto that of heavens vaults. Forsomuch as they have not frequented this vertue, who gloriously, as in a throne of Majestie sits soveraigne, goodly, triumphant, lovely, equally delicious, and couragious, protesting her selfe to be a professed and irreconcileable enemie to all sharpnesse, austeritie, feare, and compulsion; having nature for her guide, fortune and voluptuousnesse for her companions; they according to their weaknesse have imaginarily fained her, to have a foolish, sad, grim, quarelous, spitefull, threatning, and disdainfull visage, with an horride and unpleasant looke; and have placed her upon a craggie, sharpe, and unfrequented rocke, amidst desert cliffes and uncouth crags, as a scar-crow, or bugbeare, to affright the common people with. Now the tutour, which ought to know that he should rather seek to fill the mind and store the will of his disciple, as much, or rather more, with love and affection, than with awe, and reverence unto vertue, may shew and tell him, that Poets follow common humours, making him plainly to perceive, and as it were palpably to feele, that the Gods have rather placed labour and sweat at the entrances which lead to Venus chambers, than at the doores that direct to Pallas cabinets.

And when he shall perceive his scholler to have a sensible feeling of himselfe, presenting Bradamant [Footnote: A warlike heroine in Boiardo's "Orlando Innamorato" and Ariosto's "Orlando Furioso."] or Angelica [Footnote: The faithless princess, on account of whom Orlando goes mad, in the same poems.] before him, as a Mistresse to enjoy, embelished with a naturall, active, generous, and unspotted beautie not uglie or Giant-like, but blithe and livelie, in respect of a wanton, soft, affected, and artificiall-flaring beautie; the one attired like unto a young man, coyfed with a bright-shining helmet, the other disguised and drest about the head like unto an impudent harlot, with embroyderies, frizelings, and carcanets of pearles: he will no doubt deeme his owne love to be a man and no woman, if in his choice he differ from that effeminate shepheard of Phrygia. In this new kind of lesson he shall declare unto him, that the prize, the glorie, and height of true vertue, consisted in the facilitie, profit, and pleasure of his exercises: so far from difficultie and incumbrances, that children as well as men, the simple as soone as the wise, may come unto her. Discretion and temperance, not force or way-wardnesse are the instruments to bring him unto her. Socrates (vertues chiefe favorite) that he might the better walke in the pleasant, naturall, and open path of her progresses, doth voluntarily and in good, earnest, quit all compulsion. Shee is the nurse and foster-mother of all humane [Footnote: Human.] pleasures, who in making them just and upright, she also makes them sure and sincere. By moderating them, she keepeth them in ure [Footnote: Practice.] and breath. In limiting and cutting them off, whom she refuseth; she whets us on toward those she leaveth unto us; and plenteously leaves us them, which Nature pleaseth, and like a kind mother giveth us over unto satietie, if not unto wearisomnesse, unlesse we will peradventure say that the rule and bridle, which stayeth the drunkard before drunkennesse, the glutton before surfetting, and the letcher before the losing of his haire, be the enemies of our pleasures. If common fortune faile her, it cleerely scapes her; or she cares not for her, or she frames another unto herselfe, altogether her owne, not so fleeting nor so rowling. She knoweth the way how to be rich, mightie and wise, and how to lie in sweet-perfumed beds. She loveth life; she delights in beautie, in glorie, and in health. But her proper and particular office is, first to know how to use such goods temperately, and how to lose them constantly. An office much more noble than severe, without which all course of life is unnaturall, turbulent, and deformed, to which one may lawfully joyne those rocks, those incumbrances, and those hideous monsters. If so it happen, that his Disciple prove of so different a condition, that he rather love to give eare to an idle fable than to the report of some noble voiage, or other notable and wise discourse, when he shall heare it; that at the sound of a Drum or clang of a Trumpet, which are wont to rowse and arme the youthly heat of his companions, turneth to another that calleth him to see a play, tumbling, jugling tricks, or other idle lose-time sports; and who for pleasures sake doth not deeme it more delightsome to returne all sweatie and wearie from a victorious combat, from wrestling, or riding of a horse, than from a Tennis-court or dancing schoole, with the prize or honour of such exercises; The best remedy I know for such a one is, to put him prentice to some base occupation, in some good towne or other, yea, were he the sonne of a Duke; according to Platoes rule, who saith "That children must be placed, not according to their fathers conditions, but the faculties of their mind." Since it is Philosophie that teacheth us to live, and that infancie as well as other ages, may plainly read her lessons in the same, why should it not be imparted unto young Schollers?

Vdum et molle lutum est, nunc nunc properandus, et acriFingendus sine fine rota.[Footnote: PES. Sat. iii. 23.]He's moist and soft mould, and must by and byBe cast, made up, while wheele whirls readily.

We are taught to live when our life is well-nigh spent. Many schollers have been infected with that loathsome and marrow-wasting disease before ever they came to read Aristotles treatise of Temperance. Cicero was wont to say, "That could he out-live the lives of two men, he should never find leasure to study the Lyrike Poets." And I find these Sophisters both worse and more unprofitable. Our childe is engaged in greater matters; And but the first fifteene or sixteene yeares of his life are due unto Pedantisme, the rest unto action: let us therefore imploy so short time as we have to live in more necessarie instructions. It is an abuse; remove these thornie quiddities of Logike, whereby our life can no whit be amended, and betake our selves to the simple discourses of Philosophy; know how to chuse and fitly to make use of them: they are much more easie to be conceived than one of Bocace his tales. A childe comming from nurse is more capable of them, than he is to learne to read or write. Philosophy hath discourses, whereof infancie as well as decaying old-age may make good use. I am of Plutarkes mind, which is, that Aristotle did not so much ammuse his great Disciple about the arts how to frame Syllogismes, or the principles of Geometric, as he endevoured to instruct him with good precepts concerning valour, prowesse, magnanimitie, and temperance, and an undanted assurance not to feare any thing; and with such munition he sent him, being yet verie young, to subdue the Empire of the world, only with 30000 footmen, 4000 horsemen, and 4200 °Crownes in monie. As for other arts and sciences; he saith Alexander honoured them, and commended their excellencie and comlinesse; but for any pleasure he tooke in them, his affection could not easily be drawne to exercise them.

– petite hinc juvenesque senesqueFinem animo certum, miserisque viatica canis.[Footnote: Sat. v. 64]Young men and old, draw hence (in your affaires)Your minds set marke, provision for gray haires.

It is that which Epicurus said in the beginning of his letter to Memiceus: "Neither let the youngest shun nor the oldest wearie himselfe in philosophying, for who doth otherwise seemeth to say, that either the season to live happily is not yet come, or is already past." Yet would I not have this young gentleman pent-up, nor carelesly cast-off to the heedlesse choler, or melancholy humour of the hasty Schoole-master. I would not have his budding spirit corrupted with keeping him fast-tied, and as it were labouring fourteene or fifteene houres a day poaring on his booke, as some doe, as if he were a day-labouring man; neither doe I thinke it fit, if at any time, by reason of some solitairie or melancholy complexion, he should be scene with an over-indiscreet application given to his booke, it should be cherished in him; for, that doth often make him both unapt for civill conversation and distracts him from better imployments: How many have I scene in my daies, by an over-greedy desire of knowledge, become as it were foolish? Carneades was so deeply plunged, and as I may say besotted in it, that he could never have leasure to cut his haire, or pare his nailes: nor would I have his noble manners obscured by the incivilitie and barbarisme of others. The French wisdome hath long since proverbially been spoken of as verie apt to conceive study in her youth, but most unapt to keepe it long. In good truth, we see at this day that there is nothing lovelier to behold than the young children of France; but for the most part, they deceive the hope which was fore-apprehended of them: for when they once become men, there is no excellencie at all in them. I have heard men of understanding hold this opinion, that the Colleges to which they are sent (of which there are store) doe thus besot them: whereas to our scholler, a cabinet, a gardin, the table, the bed, a solitarinesse, a companie, morning and evening, and all houres shall be alike unto him, all places shall be a study for him: for Philosophy (as a former of judgements, and modeler of customes) shall be his principall lesson, having the privilege to entermeddle her selfe with all things, and in all places. Isocrates the Orator, being once requested at a great banket to speake of his art, when all thought he had reason to answer, said, "It is not now time to doe what I can, and what should now be done, I cannot doe it; For, to present orations, or to enter into disputation of Rhetorike, before a companie assembled together to be merrie, and make good cheere, would be but a medley of harsh and jarring musicke." The like may be said of all other Sciences. But touching Philosophy, namely, in that point where it treateth of man, and of his duties and offices, it hath been the common judgement of the wisest, that in regard of the pleasantnesse of her conversatione, she ought not to be rejected, neither at banquets nor at sports. And Plato having invited her to his solemne feast, we see how kindly she entertaineth the companie with a milde behaviour, fitly suting her selfe to time and place, notwithstanding it be one of his learned'st and profitable discourses.

AEque pauperibus prodest, locupletibus aque,Et neglecta aeque pueris senibusque nocebit.[Footnote: HOR. 1. i. Epist. 125.]Poore men alike, alike rich men it easeth,Alike it, scorned, old and young displeaseth.

So doubtlesse he shall lesse be idle than others; for even as the paces we bestow walking in a gallerie, although they be twice as many more, wearie us not so much as those we spend in going a set journey: So our lesson being past over, as it were, by chance, or way of encounter, without strict observance of time or place, being applied to all our actions, shall be digested, and never felt. All sports and exercises shall be a part of his study; running, wrestling, musicke, dancing, hunting, and managing of armes and horses. I would have the exterior demeanor or decencie, and the disposition of his person to be fashioned together with his mind: for, it is not a mind, it is not a body that we erect, but it is a man, and we must not make two parts of him. And as Plato saith, They must not be erected one without another, but equally be directed, no otherwise than a couple of horses matched to draw in one selfe-same teeme. And to heare him, doth he not seeme to imploy more time and care in the exercises of his bodie: and to thinke that the minde is together with the same exercised, and not the contrarie? As for other matters, this institution ought to be directed by a sweet- severe mildnesse; Not as some do, who in liew of gently-bidding children to the banquet of letters, present them with nothing but horror and crueltie. Let me have this violence and compulsion removed, there is nothing that, in my seeming, doth more bastardise and dizzie a welborne and gentle nature: If you would have him stand in awe of shame and punishment, doe not so much enure him to it: accustome him patiently to endure sweat and cold, the sharpnesse of the wind, the heat of the sunne, and how to despise all hazards. Remove from him all nicenesse and quaintnesse in clothing, in lying, in eating, and in drinking: fashion him to all things, that he prove not a faire and wanton-puling boy, but a lustie and vigorous boy: When I was a child, being a man, and now am old, I have ever judged and believed the same. But amongst other things, I could never away with this kind of discipline used in most of our Colleges. It had peradventure been lesse hurtfull, if they had somewhat inclined to mildnesse, or gentle entreatie. It is a verie prison of captivated youth, and proves dissolute in punishing it before it be so. Come upon them when they are going to their lesson, and you heare nothing but whipping and brawling, both of children tormented, and masters besotted with anger and chafing. How wide are they, which go about to allure a childs mind to go to its booke, being yet but tender and fearefull, with a stearne-frowning countenance, and with hands full of rods? Oh wicked and pernicious manner of teaching! which Quintillian hath very wel noted, that this imperious kind of authoritie, namely, this way of punishing of children, drawes many dangerous inconveniences within. How much more decent were it to see their school-houses and formes strewed with greene boughs and flowers, than with bloudy burchen-twigs? If it lay in me, I would doe as the Philosopher Speusippus did, who caused the pictures of Gladness and Joy, of Flora and of the Graces, to be set up round about his school-house. Where their profit lieth, there should also be their recreation. Those meats ought to be sugred over, that are healthful for childrens stomakes, and those made bitter that are hurtfull for them. It is strange to see how carefull Plato sheweth him selfe in framing of his lawes about the recreation and pastime of the youth of his Citie, and how far he extends him selfe about their exercises, sports, songs, leaping, and dancing, whereof he saith, that severe antiquitie gave the conduct and patronage unto the Gods themselves, namely, to Apollo, to the Muses, and to Minerva. Marke but how far-forth he endevoreth to give a thousand precepts to be kept in his places of exercises both of bodie and mind. As for learned Sciences, he stands not much upon them, and seemeth in particular to commend Poesie, but for Musickes sake. All strangenesse and selfe-particularitie in our manners and conditions, is to be shunned, as an enemie to societie and civill conversation. Who would not be astonished at Demophons complexion, chiefe steward of Alexanders household, who was wont to sweat in the shadow, and quiver for cold in the sunne? I have seene some to startle at the smell of an apple more than at the shot of a peece; some to be frighted with a mouse, some readie to cast their gorge [Footnote: Vomit.] at the sight of a messe of creame, and others to be scared with seeing a fether bed shaken: as Germanicus, who could not abide to see a cock, or heare his crowing. There may haply be some hidden propertie of nature, which in my judgement might easilie be removed, if it were taken in time. Institution hath gotten this upon me (I must confesse with much adoe) for, except beere, all things else that are mans food agree indifferently with my taste. The bodie being yet souple, ought to be accommodated to all fashions and customes; and (alwaies provided, his appetites and desires be kept under) let a yong man boldly be made fit for al Nations and companies; yea, if need be, for al disorders and surfetings; let him acquaint him selfe with al fashions; That he may be able to do al things, and love to do none but those that are commendable. Some strict Philosophers commend not, but rather blame Calisthenes, for losing the good favour of his Master Alexander, only because he would not pledge him as much as he had drunke to him. He shall laugh, jest, dally, and debauch himselfe with his Prince. And in his debauching, I would have him out-go al his fellowes in vigor and constancie, and that he omit not to doe evill, neither for want of strength or knowledge, but for lacke of will. Multum interest utrum peccare quis nolit, aut nesciat: [Footnote: HOR. Epist. xvii. 23.] "There is a great difference, whether one have no will, or no wit to doe amisse." I thought to have honoured a gentleman (as great a stranger, and as far from such riotous disorders as any is in France) by enquiring of him in verie good companie, how many times in all his life he had bin drunke in Germanie during the time of his abode there, about the necessarie affaires of our King; who tooke it even as I meant it, and answered three times, telling the time and manner how. I know some, who for want of that qualitie, have been much perplexed when they have had occasion to converse with that nation. I have often noted with great admiration, that wonderfull nature of Alcibiades, to see how easilie he could sute himselfe to so divers fashions and different humors, without prejudice unto his health; sometimes exceeding the sumptuousnesse and pompe of the Persians, and now and then surpassing. the austeritie and frugalitie of the Lacedemonians; as reformed in Sparta, as voluptuous in Ionia.