Literary and Philosophical Essays: French, German and Italian

[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 voluntarie; our vigor and libertie is cleane extinct. Nunquam tutelae 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 [Footnote: Square.] 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 judgements be proposed unto him, if he can, he shall be able to distinguish the truth from falsehood, if not, he will remaine doubtful.

Che non men che saper dubbiar m'aggrata.

    [Footnote: 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: [Footnote: SEN. Epist. xxxiii.] "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 judgement, his travell, [Footnote: Travail, labor.] 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 itselfe 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 or 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 neighbour- 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 naturall kindnesse, or (as I may call it) tender fondnesse, causeth often, even the wisest to prove so idle, so over-nice, 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.

Vitamque sub dio et trepidis agat
In rebus.

    [Footnote: Hor. I. 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 [Footnote: Sensitive.] 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 sinnewes than of their heart. For the custome to beare travell, is to tolerate griefe: Labor callum obducit dolori. [Footnote: Cic. Tusc. Qu. I. ii.] "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 [Footnote: Hindrances.]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 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: [Footnote: SEN. Epist. ciii. f.] "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: [Footnote: CIC. Off. 1. i.] "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 [Footnote: Fixed beforehand.] 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: [Footnote: CIC. Acad. Qu. I. iv.] "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 [Footnote: Favorite.] Courtiers, corrupt (not without some colour of reason) his libertie, and dazle his judgement. It is therefore commonly scene 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 judgement, 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 scene 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 imployed; every one according to his worth; for all helps to make up houshold; 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 himselfe 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.

Quae tellus sit lenta gelu, qua putris ab aestu,
Ventus in Italiam quis bene vela ferat.

    [Footnote: 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, in forme 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 [Footnote: Task.] 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 gramaticali studie, but to others a perfect anatomie [Footnote: Dissection, analytical exposition.] 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 work- master 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 who spake verie good sentences to the Ephores, but they were over tedious. Oh stranger, quoth he, thou speakest what thou oughtest, otherwise then [Footnote: Than.] thou shouldest. Those that have leane and thin bodies stuffe them up with bumbasting. [Footnote: Padding.] And such as have but poore matter, will puffe it 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 [Footnote: A disease.] is alreadie falne upon the Canibals.

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 asper
Vtile nummus habet, patriae charisque propinquis
Quantum elargiri deceat, quem te Deus esse
lussit, 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 deare
What 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 ille
Labitur, 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 agro
Corpore, deprendas et gaudia; sumit utrumque
Inde 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?