corruptis moribus ludibrio sunt:" and Cicero noteth this error directly in Cato the second, when he writes to his friend Atticus; "Cato optime sentit, sed nocet interdum reipublicæ; loquitur enim tanquam in republica Platonis, non tanquam in fæce Romuli." And the same Cicero doth excuse and expound the philosophers for going too far, and being too exact in their prescripts, when he saith, "Isti ipsi præceptores virtutis et magistri, videntur fines officiorum paulo longius, quam natura vellet protulisse, ut cum ad ultimum animo contendissemus, ibi tamen, ubi oportet, consisteremus:" and yet himself might have said, " Monitis sum minor ipse meis;" for it was his own fault, though not in so extreme a degree. of youth is commonly allotted to them; which age, because it is the age of least authority, it is transferred to the disesteeming of those employments wherein youth is conversant, and which are conversant about youth. But how unjust this traducement is (if you will reduce things from popularity of opinion to measure of reason) may appear in that we see men are more curious what they put into a new vessel, than into a vessel seasoned; and what mould they lay about a young plant, than about a plant corroborate; so as the weakest terms and times of all things use to have the best applications and helps. And will you hearken to the Hebrew rabbins ? "Your young men shall see visions, and your old men shall dream dreams;" say they, youth is the worthier age, for that visions are nearer apparitions of God than dreams. And let it be noted, that howsoever the condition of life of pedants hath been scorned upon theatres, as the ape of tyranny; and that the modern looseness or negligence hath taken no due regard to the choice of school- | masters and tutors; yet the ancient wisdom of the best times did always make a just complaint, that states were too busy with their laws, and too negligent in point of education: which excellent part of ancient discipline hath been in some sort revived, of late times, by the colleges of the Jesuits of whom, although in regard to their superstition I may say, “quo meliores, eo deteriores ;" yet in regard of this, and some other points concerning human learning and moral matters, I may say, as Agesilaus said to his enemy Pharnabasus, "Talis quum sis, utinamendueth men's minds with a true sense of the frailty noster esses." And thus much touching the discredits drawn from the fortunes of learned men. As touching the manners of learned men, it is a thing personal and individual: and no doubt there be amongst them, as in other professions, of all temperatures; but yet so as it is not without truth, which is said, that “abeunt studia in mores," studies have an influence and operation upon the manners of those that are conversant in them. But upon an attentive and indifferent review, I, for my part, cannot find any disgrace to learning can proceed from the manners of learned men not inherent to them as they are learned; except it be a fault (which was the supposed fault of Demosthenes, Cicero, Cato the second, Seneca, and many more) that, because the times they read of are commonly better than the times they live in, and the duties taught better than the duties practised, they contend sometimes too far to bring things to perfection, and to reduce the corruption of manners to honesty of precepts, or examples of too great height. And yet hereof they have caveats enough in their own walks. For Solon, when he was asked whether he had given his citizens the best laws, answered wisely, "Yea, of such as they would receive:" and Plato, finding that his own heart could not agree with the corrupt manners of his country, refused to bear place or office; saying, “That a man's country was to be used as his parents were, that is, with humble persuasions, and not with contestations." And Cæsar's counsellor put in the same caveat, “Non ad vetera instituta revocans, quæ jampridem Another fault likewise much of this kind hath been incident to learned men; which is, that they have esteemed the preservation, good, and honour of their countries or masters, before their own fortunes or safeties. For so saith Demosthenes unto the Athenians: "If it please you to note it, my counsels unto you are not such, whereby I should grow great amongst you, and you become little amongst the Grecians: but they be of that nature, as they are sometimes not good for me to give, but are always good for you to follow." And so Seneca, after he had consecrated that Quinquennium Neronis to the eternal glory of learned governors, held on his honest and loyal course of good and free counsel, after his master grew extremely corrupt in his government. Neither can this point otherwise be; for learning of their persons, the casualty of their fortunes, and the dignity of their soul and vocation: so that it is impossible for them to esteem that any greatness of their own fortune can be a true or worthy end of their being and ordainment; and therefore are desirous to give their account to God, and so likewise to their masters under God, (as kings and the states that they serve,) in these words; "Ecce tibi lucrifeci," and not "Ecce mihi lucrifeci:" whereas the corrupter sort of mere politicians, that have not their thoughts established by learning in the love and apprehension of duty, nor ever look abroad into universality, do refer all things to themselves, and thrust themselves into the centre of the world, as if all lines should meet in them and their fortunes ; never caring, in all tempests, what becomes of the ship of state, so they may save themselves in the cock-boat of their own fortune; whereas men that feel the weight of duty, and know the limits of selflove, use to make good their places and duties, though with peril. And if they stand in seditious and violent alterations, it is rather the reverence which many times both adverse parts do give to honesty, than any versatile advantage of their own carriage. But for this point of tender sense, and fast obligation of duty, which learning doth endue the mind withal, howsoever fortune may tax it, and many in the depth of their corrupt principles may despise it, yet it will receive an open allowance, and therefore needs the less disproof or excusation. Another fault incident commonly to learned men, which may be more probably defended than truly denied, is, that they fail sometimes in applying | great persons, being little better than solemn parathemselves to particular persons: which want of exact application ariseth from two causes; the one, because the largeness of their mind can hardly confine itself to dwell in the exquisite observation or examination of the nature and customs of one person for it is a speech for a lover, and not for a wise man: "Satis magnum alter alteri theatrum sumus." Nevertheless I shall yield, that he that cannot contract the sight of his mind, as well as disperse and dilate it, wanteth a great faculty. But there is a second cause, which is no inability, but a rejection upon choice and judgment; for the honest and just bounds of observation, by one person upon another, extend no farther, but to understand him sufficiently whereby not to give him offence, or whereby to be able to give him faithful counsel, or whereby to stand upon reasonable guard and caution, in respect of a man's self. But to be speculative into another man, to the end to know how to work him, or wind him, or govern him, proceedeth from a heart that is double and cloven, and not entire and ingenuous; which, as in friendship, it is want of integrity, so towards princes or superiors, is want of duty. For the custom of the Levant, which is, that subjects do forbear to gaze or fix their eyes upon princes, is in the outward ceremony barbarous, but the moral is good for men ought not by cunning and bent observations to pierce and penetrate into the hearts of kings, which the Scripture hath declared to be inscrutable. sites; of which kind Lucian maketh a merry description of the philosopher that the great lady took to ride with her in her coach, and would needs have him carry her little dog, which he doing officiously, and yet uncomely, the page scoffed, and said, “That he doubted, the philosopher of a Stoic would turn to be a Cynic." But above all the rest, the gross and palpable flattery, whereunto many, not unlearned, have abased and abused their wits and pens, turning, as Du Bartas saith, Hecuba into Helena, and Faustina into Lucretia, hath most diminished the price and estimation of learning. Neither is the modern dedication of books and writings, as to patrons, to be commended: for that books, such as are worthy the name of books, ought to have no patrons but truth and reason. And the ancient custom was, to dedicate them only to private and equal friends, or to entitle the books with their names; or if to kings and great persons, it was to some such as the argument of the book was fit and proper for but these and the like courses may deserve rather reprehension than defence. There is yet another fault (with which I will conclude this part) which is often noted in learned men, that they do many times fail to observe decency and discretion in their behaviour and carriage, and commit errors in small and ordinary points of action, so as the vulgar sort of capacities do make a judgment of them in greater matters, by that which they find wanting in them in smaller. But this consequence doth often deceive men, for which I do refer them over to that which was said by Themistocles, arrogantly and uncivilly, being applied to himself out of his own mouth; but being applied to the general state of this question, pertinently and justly; when, being invited to touch a lute, he said, "He could not fiddle, but he could make a small town a great state." So, no doubt, many may be well seen in the passages of government and policy, which are to seek in little and punctual occasions. I refer them also to that which Plato said of his master Socrates, whom he compared to the gally pots of apothecaries, which on the outside had apes and owls and antiques, but contained within sovereign and precious liquors and confections; acknowledging that to an external report, he was not without superficial levities and deformities, but was inwardly replenished with excellent virtues and powers. And so much touching the point of manners of learned men. But in the mean time I have no purpose to give allowance to some conditions and courses base and unworthy, wherein divers professors of learning have wronged themselves, and gone too far; such as were those trencher philosophers, which in the later age of the Roman state were usually in the houses of : Not that I can tax or condemn the morigeration or application of learned men to men in fortune. For the answer was good that Diogenes made to one that asked him in mockery, "How it came to pass that philosophers were the followers of rich men, and not rich men of philosophers?" He answered soberly, and yet sharply, "Because the one sort knew what they had need of, and the other did not." And of the like nature was the answer which Aristippus made, when having a petition to Dionysius, and no ear given to him, he fell down at his feet; whereupon Dionysius staid, and gave him the hearing, and granted it; and afterwards some person, tender on the behalf of philosophy, reproved Aristippus, that he would offer the profession of philosophy such an indignity, as for a private suit to fall at a tyrant's feet. But he answered, "It was not his fault, but it was the fault of Dionysius, that had his ears in his feet." Neither was it accounted weakness, but discretion in him that would not dispute his best with Adrianus Cæsar; excusing himself, " That it was reason to yield to him that commanded thirty legions." These and the like applications, and stooping to points of necessity and convenience, cannot be disallowed; for though they may have some outward baseness, yet in a judgment truly made, they are to be accounted submissions to the occasion, and not to the person. Now I proceed to those errors and vanities, which have intervened amongst the studies themselves of the learned, which is that which is principal and proper to the present argument; wherein my purpose is not to make a justification of the errors, but, by a censure and separation of the errors, to make a justification of that which is good and sound, and to deliver that from the aspersion of the other. we see, that it is the manner of men to scandalize and deprave that which retaineth the state and virtue, by taking advantage upon that which is corrupt and degenerate; as the heathens in the primitive church used to blemish and taint the christians For with the faults and corruptions of heretics. But nevertheless I have no meaning at this time to make any exact animadversion of the errors and impediments in matters of learning, which are more secret and remote from vulgar opinion, but only to speak unto such as do fall under, or near unto, a popular observation. There be therefore chiefly three vanities in studies, whereby learning hath been most traduced. For those things we do esteem vain, which are either false or frivolous, those which either have no truth, or no use: and those persons we esteem vain, which are either credulous or curious; and curiosity is either in matter, or words: so that in reason, as well as in experience, there fall out to be these three distempers, as I may term them, of learning: the first, fantastical learning; the second, contentious learning; and the last, delicate learning; vain imaginations, vain altercations, and vain affectations; and with the last I will begin. Martin Luther, conducted no doubt by a higher Providence, but in discourse of reason, finding what a province he had undertaken against the bishop of Rome, and the degenerate traditions of the church, and finding his own solitude being no ways aided by the opinions of his own time, was enforced to awake all antiquity, and to call former times to his succour, to make a party against the present time. So that the ancient authors, both in divinity, and in humanity, which had long time slept in libraries, began generally to be read and revolved. This by consequence did draw on a necessity of a more exquisite travail in the languages original, wherein those authors did write, for the better understanding of those authors, and the better advantage of pressing and applying their words. And thereof grew again a delight in their manner of style and phrase, and an admiration of that kind of writing; which was much furthered and precipitated by the enmity and opposition, that the propounders of those primitive, but seeming new, opinions had against the schoolmen, who were generally of the contrary part, and whose writings are altogether in a differing style and form; taking liberty to coin and frame new terms of art to express their own sense, and to avoid circuit of speech, without regard to the pureness, pleasantness, and, as I may call it, lawfulness of the phrase or word. And again, because the great labour then was with the people, of whom the Pharisees were wont to say, "Execrabilis ista turba, quæ non novit legem;" for the winning and persuading of them, there grew of necessity in chief price and request, eloquence and variety of discourse, as the fittest and forciblest access into the capacity of the vulgar sort: so that these four causes concurring, the admiration of ancient authors, the hate of the schoolmen, the exact study of languages, and the efficacy of preaching, did bring in an affectionate study of eloquence, and copia of speech, which then began to flourish. This grew speedily to an excess; for men began to hunt more after words than matter; and more after the choiceness of the phrase, and the round and clean composition of the sentence, and the sweet falling of the clauses, and the varying and illustration of their works with tropes and figures, than after the weight of matter, worth of subject, soundness of argument, life of invention, or depth of judgment. Then grew the flowing and watery vein of Osorius, the Portugal bishop, to be in price. Then did Sturmius spend such infinite and curious pains upon Cicero the orator, and Hermogenes the rhetorician, besides his own books of periods, and imitation, and the like. Then did Car of Cambridge, and Ascham, with their lectures and writings, almost deify Cicero and Demosthenes, and allure all young men, that were studious, unto that delicate and polished kind of learning. Then did Erasmus take occasion to make the scoffing echo; "Decem annos consumpsi in legendo Cicerone :" and the echo answered in Greek, "Ove, Asine. Then grew the learning of the schoolmen to be utterly despised as barbarous. In sum, the whole inclination and bent of those times was rather towards copia, than weight. Here therefore is the first distemper of learning, when men study words, and not matter: whereof though I have represented an example of late times, yet it hath been, and will be secundum majus et minus in all time. And how is it possible but this should have an operation to discredit learning, even with vulgar capacities, when they see learned men's works like the first letter of a patent, or limned book; which though it hath large flourishes, yet it is but a letter ? It seems to me that Pygmalion's frenzy is a good emblem or portraiture of this vanity for words are but the images of matter, and except they have life of reason and invention, to fall in love with them is all one as to fall in love with a picture. : But yet, notwithstanding, it is a thing not hastily to be condemned, to clothe and adorn the obscurity, even of philosophy itself, with sensible and plausible elocution. For hereof we have great examples in Xenophon, Cicero, Seneca, Plutarch, and of Plato also in some degree; and hereof likewise there is great use for surely, to the severe inquisition of truth, and the deep progress into philosophy, it is some hinderance; because it is too early satisfactory to the mind of man, and quencheth the desire of further search, before we come to a just period: but then, if a man be to have any use of such knowledge in civil occasions, of conference, counsel, persuasion, discourse, or the like; then shall he find it prepared to his hands in those authors which write in that manner. But the access of this is so justly contemptible, that as Hercules, when he saw the image of Adonis, Venus's minion, in a temple, said in disdain, “Nil sacri es ;" so there is none of Hercules's followers in learning, that is, the more severe and laborious sort of inquirers into truth, but will despise those delicacies and affectations, as indeed capable of no divineness. And thus much of the first disease or distemper of learning. The second, which followeth, is in nature worse than the former: for as substance of matter is better than beauty of words, so, contrariwise, vain matter is worse than vain words; wherein it seemeth the reprehension of St. Paul was not only proper for those times, but prophetical for the times following; and not only respective to divinity, but extensive to | resemblance, when you carry the light into one corall knowledge: "Devita profanas vocum novitates, ner, you darken the rest: so that the fable and ficet oppositiones falsi nominis scientiæ." For he tion of Scylla seemeth to be a lively image of this assigneth two marks and badges of suspected and kind of philosophy or knowledge, which was transfalsified science: the one, the novelty and strange- formed into a comely virgin for the upper parts; ness of terms; the other, the strictness of positions, but then, " Candida succinctam latrantibus inguina which of necessity doth induce oppositions, and so monstris" so the generalities of the schoolmen are questions and altercations. Surely, like as many for awhile good and proportionable; but then, when substances in nature which are solid, do putrify and you descend into their distinctions and decisions, incorrupt into worms; so it is the propriety of good stead of a fruitful womb, for the use and benefit of and sound knowledge, to putrify and dissolve into a man's life, they end in monstrous altercations, and number of subtle, idle, unwholesome, and, as I may barking questions. So as it is not possible but this term them, vermiculate questions, which have indeed quality of knowledge must fall under popular cona kind of quickness, and life of spirit, but no sound-tempt, the people being apt to contemn truth upon ness of matter, or goodness of quality. This kind of degenerate learning did chiefly reign amongst the schoolmen, who, having sharp and strong wits, and abundance of leisure, and small variety of reading; but their wits being shut up in the cells of a few authors, chiefly Aristotle their dictator, as their persons were shut up in the cells of monasteries and colleges, and knowing little history, either of nature or time, did, out of no great quantity of matter, and infinite agitation of wit, spin out unto us those labo-reading and contemplation, they had proved excelrious webs of learning, which are extant in their books. For the wit and mind of man, if it work upon matter, which is the contemplation of the creatures of God, worketh according to the stuff, and is limited thereby; but if it work upon itself, as the spider worketh his web, then it is endless, and brings forth indeed cobwebs of learning, admirable for the fineness of thread and work, but of no substance or profit. This same unprofitable subtility or curiosity is of two sorts either in the subject itself that they handle, when it is fruitless speculation, or controversy, whereof there are no small number both in divinity and philosophy; or in the manner or method of handling of a knowledge, which amongst them was this; upon every particular position or assertion to frame objections, and to those objections, solutions; which solutions were for the most part not confutations, but distinctions: whereas indeed the strength of all sciences is, as the strength of the old man's faggot, in the band. For the harmony of a science, supporting each part the other, is and ought to be the true and brief confutation and suppression of all the smaller sort of objections. But, on the other side, if you take out every axiom, as the sticks of the faggot, one by one, you may quarrel with them, and bend them, and break them at your pleasure: so that, as was said of Seneca, " Verborum minutiis rerum frangit pondera:" so a man may truly say of the schoolmen, "Quæstionum minutiis scientiarum frangunt soliditatem." For were it not better for a man in a fair room, to set up one great light, or branching candlestick of lights, than to go about with a small watch candle into every corner? And such is their method, that rests not so much upon evidence of truth proved by arguments, authorities, similitudes, examples, as upon particular confutations and solutions of every scruple, cavillation, and objection; breeding for the most part one question, as fast as it solveth another; even as in the former occasion of controversies and altercations, and to think they are all out of their way which never meet: and when they see such digladiation about subtilties, and matters of no use or moment, they easily fall upon that judgment of Dionysius of Syracuse, " Verba ista sunt senum otiosorum." Notwithstanding, certain it is, that if those schoolmen, to their great thirst of truth, and unwearied travail of wit, had joined variety and universality of lent lights, to the great advancement of all learning and knowledge; but as they are, they are great undertakers indeed, and fierce with dark keeping. But as in the inquiry of the divine truth, their pride inclined to leave the oracle of God's word, and to vanish in the mixture of their own inventions; so in the inquisition of nature, they ever left the oracle of God's works, and adored the deceiving and deformed images, which the unequal mirror of their own minds, or a few received authors or principles, did represent unto them. And thus much for the second disease of learning. For the third vice or disease of learning, which concerneth deceit or untruth, it is of all the rest the foulest; as that which doth destroy the essential form of knowledge, which is nothing but a representation of truth; for the truth of being and the truth of knowing are one, differing no more than the direct beam and the beam reflected. This vice therefore brancheth itself into two sorts; delight in deceiving, and aptness to be deceived; imposture and credulity; which, although they appear to be of a diverse nature, the one seeming to proceed of cunning, and the other of simplicity; yet certainly they do for the most part concur: for, as the verse noteth, "Percontatorem fugito, nam garrulus idem est :" an inquisitive man is a prattler: so upon the like reason, a credulous man is a deceiver: as we see it in fame, that he that will easily believe rumours, will as easily augment rumours, and add some what to them of his own; which Tacitus wisely noteth, when he saith, "Fingunt simul creduntque :" so great an affinity hath fiction and belief. This facility of credit, and accepting or admitting things weakly authorized or warranted, is of two kinds, according to the subject: for it is either a belief of history, or, as the lawyers speak, matter of fact; or else of matter of art and opinion. As to toe former, we see the experience and inconvenience of this error in ecclesiastical history, which hath too easily received and registered reports and narrations of miracles wrought by martyrs, hermits, or monks of the desert, and other holy men, and their relics, shrines, chapels, and images: which though they had a passage for a time, by the ignorance of the people, the superstitious simplicity of some, and the politic toleration of others, holding them but as Divine poesies; yet after a period of time, when the mist began to clear up, they grew to be esteemed but as old wives' fables, impostures of the clergy, illusions of spirits, and badges of antichrist, to the great scandal and detriment of religion. | their vines, they had a great vintage the year following: so assuredly the search and stir to make gold hath brought to light a great number of good and fruitful inventions and experiments, as well for the disclosing of nature, as for the use of man's life. And as for the overmuch credit that hath been given unto authors in sciences, in making them dictators, that their words should stand, and not consuls, to give advice; the damage is infinite that sciences have received thereby, as the principal cause that hath kept them low, at a stay, without growin or advancement. For hence it hath come, that in arts mechanical, the first deviser comes shortest, and time addeth and perfecteth; but in science, the first author goeth farthest, and time loseth and corrupteth. So we see, artillery, sailing, printing, and the So in natural history, we see there hath not been that choice and judgment used as ought to have been, as may appear in the writings of Plinius, Car-like, were grossly managed at the first, and by time danus, Albertus, and divers of the Arabians, being fraught with much fabulous matter, a great part not only untried, but notoriously untrue, to the great derogation of the credit of natural philosophy with the grave and sober kind of wits: wherein the wisdom and integrity of Aristotle is worthy to be observed, that, having made so diligent and exquisite a history of living creatures, hath mingled it sparingly with any vain or feigned matter; and yet, on the other side, hath cast all prodigious narrations, which he thought worthy the recording, into one book: excellently discerning that matter of manifest truth, such whereupon observation and rule were to be built, was not to be mingled or weakened with matter of doubtful credit; and yet again that rarities and reports, that seem incredible, are not to be suppressed or denied to the memory of men. And as for the facility of credit which is yielded to arts and opinions, it is likewise of two kinds; either when too much belief is attributed to the arts themselves, or to certain authors in any art. The sciences themselves, which have had better intelligence and confederacy with the imagination of man, than with his reason, are three in number: astrology, natural magic, and alchemy; of which sciences, nevertheless, the ends or pretences are noble. For astrology pretendeth to discover that correspondence, or concatenation, which is between the superior globe and the inferior: natural magic pretendeth to call and reduce natural philosophy from variety of speculations to the magnitude of works and alchemy pretendeth to make separation of all the unlike parts of bodies, which in mixtures of nature are incorporate. But the derivations and prosecutions to these ends, both in the theories and in the practices, are full of error and vanity; which the great professors themselves have sought to veil over and conceal by enigmatical writings, and referring themselves to auricular traditions and such other devices, to save the credit of impostors and yet surely to alchemy this right is due, that it may be compared to the husbandman whereof Æsop makes the fable; that, when he died, told his sons, that he had left unto them gold buried under-ground in his vineyard; and they digged over all the ground, and gold they found none; but by reason of their stirring and digging the mould about the roots of accommodated and refined: but contrariwise the philosophies and sciences of Aristotle, Plato, Democritus, Hippocrates, Euclides, Archimedes, of most vigour at the first, and by time degenerate and embased; whereof the reason is no other, but that in the former many wits and industries have contributed in one; and in the latter many wits and industries have been spent about the wit of some one, whom many times they have rather depraved than illustrated. For as water will not ascend higher than the level of the first spring-head from whence it descendeth, so knowledge derived from Aristotle, and exempted from liberty of examination, will not rise again higher than the knowledge of Aristotle. And therefore, although the position be good," Oportet discentem credere ;" yet it must be coupled with this, "Oportet edoctum judicare:" for disciples do owe unto masters only a temporary. belief, and a suspension of their own judgment till they be fully instructed, and not an absolute resignation, or perpetual captivity: and therefore, to conclude this point, I will say no more; but so let great authors have their due, as time, which is the author of authors, be not deprived of his due, which is, farther and farther to discover truth. Thus I have gone over these three diseases of learning; besides the which, there are some other rather peccant humours than formed diseases, which nevertheless are not so secret and intrinsic, but that they fall under a popular observation and traducement, and therefore are not to be passed over. The first of these is the extreme affecting of two extremities; the one antiquity, the other novelty; wherein it seemeth the children of time do take after the nature and malice of the father. For as he devoureth his children, so one of them seeketh to devour and suppress the other, while antiquity envieth there should be new additions, and novelty cannot be content to add, but it must deface; surely, the advice of the prophet is the true direction in this matter, "State super vias antiquas, et videte quænam sit via recta et bona, et ambulate in ea.” Antiquity deserveth that reverence, that men should make a stand thereupon, and discover what is the best way; but when the discovery is well taken, then to make progression. And to speak truly, 66 Antiquitas seculi, juventus mundi." These |