No More Learning

The
most and the least is ours, if we compare it with eternitie, or
equall it to the lasting of mountains, rivers, stars, and trees, or
any other living creature, is not lesse ridiculous. But nature
compels us to it. Depart (saith she) out of this world, even as you
came into it. The same way you came from death to life, returne
without passion or amazement, from life to death: your death is but
a peece of the worlds order, and but a parcell of the worlds life.

--inter se mortales mutua vivunt,
Et quasi cursores vitae lampada tradunt.
[Footnote: Lucret. ii. 74. 77. ]

Mortall men live by mutuall entercourse:
And yeeld their life-torch, as men in a course.

Shal I not change this goodly contexture of things for you? It is
the condition of your creation: death is a part of yourselves: you
flie from yourselves. The being you enjoy is equally shared betweene
life and death. The first day of your birth doth as wel addresse you
to die, as to live.

Prima quae vitam dedit, hora, carpsit.
[Footnote: Sen. Her. Sw. ckor. Iii. ]

The first houre, that to men
Gave life, strait, cropt it then.

Nascentes morimur, finisque ab origine pendet:
[Footnote: Manil. At. l. iv]

As we are borne we die; the end
Doth of th' originall depend.

All the time you live, you steale it from death: it is at her
charge. The continuall worke of your life, is to contrive death: you
are in death, during the time you continue in life: for, you are
after death, when you are no longer living. Or if you had rather
have it so, you are dead after life: but during life, you are still
dying: and death doth more rudely touch the dying than the dead, and
more lively and essentially. If you have profited by life, you have
also beene fed thereby, depart then satisfied.

Cur non ut plenus vitae conviva recedis?
[Footnote: Lucret. 1. iii. 982. ]

Why like a full-fed guest,
Depart you not to rest?

If you have not knowne how to make use of it: if it were
unprofitable to you, what need you care to have lost it to what end
would you enjoy it longer?

--cur amplius addere quaeris
Rursum quod pereat male,
et ingratum occidat omne?
[Footnote: Lucret. 1. iii. 989. ]

Why seeke you more to gaine, what must againe
All perish ill, and passe with griefe or paine?

Life in itselfe is neither good nor evill: it is the place of good
or evill, according as you prepare it for them. And if you have
lived one day, you have seene all: one day is equal to all other
daies. There is no other light, there is no other night. This Sunne,
this Moone, these Starres, and this disposition, is the very same
which your forefathers enjoyed, and which shall also entertaine your
posteritie.

Non alium videre patres, aliumve nepotes
Aspicient.
[Footnote: Manil. i. 523. ]

No other saw our Sires of old,
No other shall their sonnes behold.

And if the worst happen, the distribution and varietie of all the
acts of my comedie, is performed in one yeare. If you have observed
the course of my foure seasons; they containe the infancie, the
youth, the viriltie, and the old age of the world. He hath plaied
his part: he knowes no other wilinesse belonging to it, but to begin
againe, it will ever be the same, and no other.

Versamur ibidem, atque insumus usque,
[Footnote: Lucret. 1. iii. 123. ]

We still in one place turne about,
Still there we are, now in, now out.

Atque in se sua per vestigia volvitur annus.
[Footnote: Virg. Georg. 1. ii. 403. ]

The yeare into it selfe is cast
By those same steps, that it hath past.

I am not purposed to devise you other new sports.

Nam tibi praterea quod machiner, inveniamque
Quod placeat nihil est; eadem suni omnia semper.
[Footnote: Lucret. 1. ii. 978. ]

Else nothing, that I can devise or frame,
Can please thee, for all things are still the same.

Make roome for others, as others have done for you. Equalitie is the
chiefe ground-worke of equitie, who can complaine to be comprehended
where all are contained? So may you live long enough, you shall
never diminish anything from the time you have to die: it is
bootlesse; so long shall you continue in that state which you feare,
as if you had died, being in your swathing-clothes, and when you
were sucking.

--licet, quot vis, vivendo vincere secla.
Mors sterna tamen, nihilominus ilia manebit.
[Footnote: Ib. 1126. ]

Though yeares you live, as many as you will,
Death is eternall, death remaineth still.

And I will so please you, that you shall have no discontent.

In vera nescis nullum fore morte alium te,
Qui possit vivus tibi te lugere peremptum,
Stansque jacentem.
[Footnote: Idt. 1. Iii. 9. ]

Thou know'st not there shall be not other thou,
When thou art dead indeed, that can tell how
Alive to waile thee dying, Standing to waile thee lying.

Nor shall you wish for life, which you so much desire

Nec sibi enim quisquam tum se vitamque requirit,
[Footnote: ib. 963. ]
Nec desiderium nostri nos afficit ullum.
[Footnote: Ib. 966. ]

For then none for himselfe or life requires:
Nor are we of our selves affected with desires.

Death is lesse to be feared than nothing, if there were anything
lesse than nothing.

--multo mortem minus ad nos esse putandum,
Si minus esse potest quam quod nihil esse videmus.
[Footnote: Ib. 970. ]

Death is much less to us, we ought esteeme,
If lesse may be, than what doth nothing seeme.

Nor alive, nor dead, it doth concern you nothing. Alive because you
are: Dead, because you are no more. Moreover, no man dies before his
houre. The time you leave behinde was no more yours than that which
was before your birth, and concerneth you no more.

Respice enim quam nil ad nos anteacta vetustas
Temporis aeterni fuerit.
[Footnote: Ib. 1016. ]

For marke, how all antiquitie foregone
Of all time ere we were, to us was none.

Wheresoever your life ended, there is it all. The profit of life
consists not in the space, but rather in the use. Some man hath
lived long, that hath a short life, Follow it whilst you have time.
It consists not in number of yeeres, but in your will, that you have
lived long enough. Did you thinke you should never come to the
place, where you were still going? There is no way but hath an end.
And if company may solace you, doth not the whole world walke the
same path?

--Omnia te, vita perfuncta, sequentur.
[Footnote: Ib. 1012. ]

Life past, all things at last
Shall follow thee as thou hast past.

Doe not all things move as you doe, or keepe your course? Is there
any thing grows not old together with yourselfe? A thousand men, a
thousand beasts, and a thousand other creatures die in the very
instant that you die.

Nam nox nulla diem, neque noctem aurora sequuta est,
Que non audierit mistus vagitibus aegris
Ploratus, mortis comites et funeris atri.
[Footnote: Id. i. ii. 587. ]

No night ensued day light; no morning followed night,
Which heard not moaning mixt with sick-mens groaning,
With deaths and funerals joyned was that moaning.

To what end recoile you from it, if you cannot goe backe. You have
seene many who have found good in death, ending thereby many many
miseries. But have you seene any that hath received hurt thereby?
Therefore it is meere simplicitie to condemne a thing you never
approve, neither by yourselfe nor any other. Why doest thou
complaine of me and of destinie? Doe we offer thee any wrong? is it
for thee to direct us, or for us to governe thee? Although thy age
be not come to her period, thy life is. A little man is a whole man
as well as a great man. Neither men nor their lives are measured by
the Ell. Chiron refused immortalitie, being informed of the
conditions thereof, even by the God of time and of continuance,
Saturne his father. Imagine truly how much an ever-during life would
be lesse tolerable and more painfull to a man, than is the life
which I have given him. Had you not death you would then uncessantly
curse, and cry out against me, that I had deprived you of it. I have
of purpose and unwittingly blended some bitternesse amongst it, that
so seeing the commoditie of its use, I might hinder you from over-
greedily embracing, or indiscreetly calling for it. To continue in
this moderation that is, neither to fly from life nor to run to
death (which I require of you) I have tempered both the one and
other betweene sweetnes and sowrenes. I first taught Thales, the
chiefest of your Sages and Wisemen, that to live and die were
indifferent, which made him answer one very wisely, who asked him
wherefore he died not: "Because," said he, "it is indifferent. The
water, the earth, the aire, the fire, and other members of this my
universe, are no more the instruments of thy life than of thy death.
Why fearest thou thy last day? He is no more guiltie, and conferreth
no more to thy death, than any of the others. It is not the last
step that causeth weariness: it only declares it. All daies march
towards death, only the last comes to it. " Behold heere the good
precepts of our universall mother Nature. I have oftentimes
bethought my self whence it proceedeth, that in times of warre, the
visage of death (whether wee see it in us or in others) seemeth
without all comparison much lesse dreadful and terrible unto us,
than in our houses, or in our beds, otherwise it should be an armie
of Physitians and whiners, and she ever being one, there must needs
bee much more assurance amongst countrie-people and of base
condition, than in others. I verily believe, these fearefull lookes,
and astonishing countenances wherewith we encompass it, are those
that more amaze and terrifie us than death: a new forme of life; the
out cries of mothers; the wailing of women and children; the
visitation of dismaid and swouning friends; the assistance of a
number of pale-looking, distracted, and whining servants; a darke
chamber; tapers burning round about; our couch beset round with
Physitians and Preachers; and to conclude, nothing but horror and
astonishment on every side of us: are wee not already dead and
buried? The very children are afraid of their friends, when they see
them masked; and so are we. The maske must as well be taken from
things as from men, which being removed, we shall find nothing hid
under it, but the very same death, that a seely[Footnote: weak,
simple] varlet, or a simple maid-servant, did latterly suffer
without amazement or feare. Happie is that death which takes all
leasure from the preparations of such an equipage.




OF THE INSTITUTION AND EDUCATION OF CHILDREN; 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 scholler (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 naturall 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 Posie, darts it selfe forth more
furiously, and wounds me even to the quicke. And concerning the
naturall faculties that are in me (whereof behold here an essay), I
perceive them to faint under their owne burthen; my conceits,
[Footnote: Ideas. ] and my judgement 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 weakned, 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 naturall 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, [Footnote: At a distance. ] 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 [Footnote: Commonplace. ] 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 il-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 bookes, not only whole
sentences and other long-long discourses, but whole bookes 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.
[Footnote: Citation. ] 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
[Footnote: Foolishness. ] 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 [Footnote: Cheating. ] 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) seen 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 [Footnote: notion] 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 to morrow. I have
no authoritie to purchase beliefe, neither do I desire it; knowing
well that I am not sufficiently taught to instruct others. Some
having read my precedent Chapter [Footnote: "Of Pedantism"], 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 successeful 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 service, 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 knowe them. The
young whelps both of Dogges and Beares at first sight shew their
naturall 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 naturall 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.

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 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 of-spring. 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: [Footnote: CIC. De Nat. 1. i] "Most commonly the
authoritie of them that teach, hinders them that would learne. "

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 shal perceive, whether he have yet apprehended the same, and
therein enfeoffed himselfe, [Footnote: Taken possession. ] 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.

[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.