No More Learning

It hath heretofore been esteemed a lawfull
exercise, and a tolerable profession in men of honor, namely in
Greece. Aristoni tragico actori rem aperit: huic et genus et fortuna
honesta erant: nec ars, quia nihil tale apud Graecos pudori est, ea
deformabat. [Footnote: Liv. Deo. iii. 1. iv. ] "He imparts the matter
to Ariston a Player of tragedies, whose progenie and fortune were
both honest; nor did his profession disgrace them, because no such
matter is a disparagement amongst the Grecians. "

And I have ever accused them of impertinencie, that condemne and
disalow such kindes of recreations, and blame those of injustice,
that refuse good and honest Comedians, or (as we call them) Players,
to enter our good townes, and grudge the common people such publike
sports. Politike and wel ordered commonwealths endevour rather
carefully to unite and assemble their Citizens together; as in
serious offices of devotion, so in honest exercises of recreation.
Common societie and loving friendship is thereby cherished and
increased. And besides, they cannot have more formal and regular
pastimes allowed them, than such as are acted and represented in
open view of all, and in the presence of the magistrates themselves;
And if I might beare sway, I would thinke it reasonable, that
Princes should sometimes, at their proper charges, gratifie the
common people with them, as an argument of a fatherly affection, and
loving goodnesse towards them: and that in populous and frequented
cities, there should be Theatres and places appointed for such
spectacles; as a diverting of worse inconveniences, and secret
actions. But to come to my intended purpose there is no better way
to allure the affection, and to entice the appetite: otherwise a man
shall breed but asses laden with Bookes. With jerks of rods they
have their satchels full of learning given them to keepe. Which to
doe well, one must not only harbor in himselfe, but wed and marry
the same with his minde.




OF FRIENDSHIP

Considering the proceeding of a Painters worke I have, a desire hath
possessed mee to imitate him: He maketh choice of the most
convenient place and middle of everie wall, there to place a
picture, laboured with all his skill and sufficiencie; and all void
places about it he filleth up with antike Boscage [Footnote:
Foliated ornament] or Crotesko [Footnote: Grotesque] works; which
are fantasticall pictures, having no grace, but in the variety and
strangenesse of them. And what are these my compositions in truth,
other than antike workes, and monstrous bodies, patched and hudled
up together of divers members, without any certaine or well ordered
figure, having neither order, dependencie, or proportion, but
casuall and framed by chance?

Definit in piscem mulier formosa superne.
[Footnote: Hon. Art. Poet. 4. ]

A woman faire for parts superior,
Ends in a fish for parts inferior.

Touching this second point I goe as farre as my Painter, but for the
other and better part I am farre behinde: for my sufficiency
reacheth not so farre as that I dare undertake a rich, a polished,
and, according to true skill, an art-like table. I have advised
myselfe to borrow one of Steven de la Boetie, who with this kinde of
worke shall honour all the world. It is a discourse he entitled
Voluntary Servitude, but those who have not knowne him, have since
very properly rebaptized the same, The Against-one. In his first
youth he writ, by way of Essaie, in honour of libertie against
Tyrants. It hath long since beene dispersed amongst men of
understanding, not without great and well deserved commendations:
for it is full of wit, and containeth as much learning as may be:
yet doth it differ much from the best he can do. And if in the age I
knew him in, he would have undergone my dessigne to set his
fantasies downe in writing, we should doubtlesse see many rare
things, and which would very neerely approch the honour of
antiquity: for especially touching that part of natures gifts, I
know none may be compared to him. But it was not long of him, that
ever this Treatise came to mans view, and I beleeve he never saw it
since it first escaped his hands: with certaine other notes
concerning the edict of Januarie, famous by reason of our intestine
warre, which haply may in other places finde their deserved praise.
It is all I could ever recover of his reliques (whom when death
seized, he by his last will and testament, left with so kinde
remembrance, heire and executor of his librarie and writings)
besides the little booke, I since caused to be published: To which
his pamphlet I am particularly most bounden, for so much as it was
the instrumentall meane of our first acquaintance. For it was shewed
me long time before I saw him; and gave me the first knowledge of
his name, addressing, and thus nourishing that unspotted friendship
which we (so long as it pleased God) have so sincerely, so entire
and inviolably maintained betweene us, that truly a man shall not
commonly heare of the like; and amongst our moderne men no signe of
any such is scene. So many parts are required to the erecting of
such a one, that it may be counted a wonder if fortune once in three
ages contract the like. There is nothing to which Nature hath more
addressed us than to societie. And Aristotle saith that perfect Law-
givers have had more regardfull care of friendship than of justice.
And the utmost drift of its perfection is this. For generally, all
those amities which are forged and nourished by voluptuousnesse or
profit, publike or private need, are thereby so much the lesse faire
and generous, and so much the lesse true amities, in that they
intermeddle other causes, scope, and fruit with friendship, than it
selfe alone: Nor doe those foure ancient kindes of friendships,
Naturall, sociall, hospitable, and venerian, either particularly or
conjointly beseeme the same. That from children to parents may
rather be termed respect: Friendship is nourished by communication,
which by reason of the over-great disparitie cannot bee found in
them, and would happly offend the duties of nature: for neither all
the secret thoughts of parents can be communicated unto children,
lest it might engender an unbeseeming familiaritie betweene them,
nor the admonitions and corrections (which are the chiefest offices
of friendship) could be exercised from children to parents. There
have nations beene found, where, by custome, children killed their
parents, and others where parents slew their children, thereby to
avoid the hindrance of enterbearing [Footnote: Mutually supporting. ]
one another in after-times: for naturally one dependeth from the
ruine of another. There have Philosophers beene found disdaining
this naturall conjunction: witnesse Aristippus, who being urged with
the affection he ought [Footnote: Owed. ] his children, as proceeding
from his loyns, began to spit, saying, That also that excrement
proceeded from him, and that also we engendred wormes and lice. And
that other man, whom Plutarke would have perswaded to agree with his
brother, answered, "I care not a straw the more for him, though he
came out of the same wombe I did. " Verily the name of Brother is a
glorious name, and full of loving kindnesse, and therefore did he
and I terme one another sworne brother: but this commixture,
dividence, and sharing of goods, this joyning wealth to wealth, and
that the riches of one shall be the povertie of another, doth
exceedingly distemper and distract all brotherly alliance, and
lovely conjunction: If brothers should conduct the progresse of
their advancement and thrift in one same path and course, they must
necessarily oftentimes hinder and crosse one another. Moreover, the
correspondencie and relation that begetteth these true and mutually
perfect amities, why shall it be found in these? The father and the
sonne may very well be of a farre differing complexion, and so many
brothers: He is my sonne, he is my kinsman; but he may be a foole, a
bad, or a peevish-minded man. And then according as they are
friendships which the law and dutie of nature doth command us, so
much the lesse of our owne voluntarie choice and libertie is there
required unto it: And our genuine libertie hath no production more
properly her owne, than that of affection and amitie. Sure I am,
that concerning the same I have assaied all that might be, having
had the best and most indulgent father that ever was, even to his
extremest age, and who from father to sonne was descended of a
famous house, and touching this rare-seene vertue of brotherly
concord very exemplare:

----et ipse
Notus in fratres animi paterni.
[Footnote: Hor. 1. ii. Qd. li. 6. ]

To his brothers knowne so kinde.
As to beare a fathers minde.

To compare the affection toward women unto it, although it proceed
from our owne free choice, a man cannot, nor may it be placed in
this ranke: Her fire, I confesse it to be more

(---neque enim est dea nescia nostri
Quae dulcem curis miscet amaritiem. )
[Footnote: Catul. Epig. lxvi. ]

(Nor is that Goddesse ignorant of me,
Whose bitter-sweets with my cares mixed be. )

active, more fervent, and more sharpe. But it is a rash and wavering
fire, waving and divers: the fire of an ague subject to fits and
stints, and that hath but slender hold-fast of us. In true
friendship, it is a generall and universall heat, and equally
tempered, a constant and setled heat, all pleasure and smoothnes,
that hath no pricking or stinging in it, which the more it is in
lustfull love, the more is it but a raging and mad desire in
following that which flies us,

Come segue la lepre il cacciatore
Alfreddo, al caldo, alia montagna, a lito,
Ne pin l'estima poi che presa vede,
E sol dietro a chi fugge affretta il piede.
[Footnote: Ariost. can. x. st. 7. ]

Ev'n as the huntsman doth the hare pursue,
In cold, in heat, on mountaines, on the shore,
But cares no more, when he her ta'en espies
Speeding his pace only at that which flies.

As soone as it creepeth into the termes of friendship, that is to
say, in the agreement of wits, it languisheth and vanisheth away:
enjoying doth lose it, as having a corporall end, and subject to
satietie. On the other side, friendship is enjoyed according as it
is desired, it is neither bred, nourished, nor increaseth but in
jovissance, as being spirituall, and the minde being refined by use
custome. Under this chiefe amitie, these fading affections have
sometimes found place in me, lest I should speake of him, who in his
verses speakes but too much of it. So are these two passions entered
into me in knowledge one of another, but in comparison never: the
first flying a high, and keeping a proud pitch, disdainfully
beholding the other to passe her points farre under it. Concerning
marriage, besides that it is a covenant which hath nothing free but
the entrance, the continuance being forced and constrained,
depending else-where than from our will, and a match ordinarily
concluded to other ends: A thousand strange knots are therein
commonly to be unknit, able to break the web, and trouble the whole
course of a lively affection; whereas in friendship there is no
commerce or busines depending on the same, but it selfe. Seeing (to
speake truly) that the ordinary sufficiency of women cannot answer
this conference and communication, the nurse of this sacred bond:
nor seeme their mindes strong enough to endure the pulling of a knot
so hard, so fast, and durable. And truly, if without that, such a
genuine and voluntarie acquaintance might be contracted, where not
only mindes had this entire jovissance, [Footnote: Enjoyment. ] but
also bodies, a share of the alliance, and where a man might wholly
be engaged: It is certaine, that friendship would thereby be more
compleat and full: But this sex could never yet by any example
attaine unto it, and is by ancient schooles rejected thence. And
this other Greeke licence is justly abhorred by our customes, which
notwithstanding, because according to use it had so necessarie a
disparitie of ages, and difference of offices betweene lovers, did
no more sufficiently answer the perfect union and agreement, which
here we require: Quis est enim iste amor amicitiae? cur neque
deformem adolescentem quisquam amat, neque formosum senem?
[Footnote: Cic. Tusc. Qu. lv. c. 33. ] "For, what love is this of
friendship? why doth no man love either a deformed young man, or a
beautifull old man? " For even the picture the Academic makes of it,
will not (as I suppose) disavowe mee, to say thus in her behalfe:
That the first furie, enspired by the son of Venus in the lovers
hart, upon the object of tender youths-flower, to which they allow
all insolent and passionate violences, an immoderate heat may
produce, was simply grounded upon an externall beauty; a false image
of corporall generation: for in the spirit it had no power, the
sight whereof was yet concealed, which was but in his infancie, and
before the age of budding. For, if this furie did seize upon a base
minded courage, the meanes of its pursuit were riches, gifts, favour
to the advancement of dignities, and such like vile merchandice,
which they reprove. If it fell into a more generous minde, the
interpositions [Footnote: Means of approach. ] were likewise
generous: Philosophicall instructions, documents [Footnote:
Teachings. ] to reverence religion, to obey the lawes, to die for the
good of his countrie: examples of valor, wisdome and justice; the
lover endevoring and studying to make himselfe acceptable by the
good grace and beauty of his minde (that of his body being long
since decayed) hoping by this mentall society to establish a more
firme and permanent bargaine. When this pursuit attained the effect
in due season (for by not requiring in a lover, he should bring
leasure and discretion in his enterprise, they require it exactly in
the beloved; forasmuch as he was to judge of an internall beauty, of
difficile knowledge, and abstruse discovery) then by the
interposition of a spiritual beauty was the desire of a spiritual
conception engendred in the beloved. The latter was here chiefest;
the corporall, accidentall and second, altogether contrarie to the
lover. And therefore doe they preferre the beloved, and verifie that
the gods likewise preferre the same: and greatly blame the Poet
AEschylus, who in the love betweene Achilles and Patroclus ascribeth
the lovers part unto Achilles, who was in the first and beardlesse
youth of his adolescency, and the fairest of the Graecians. After
this general communitie, the mistris and worthiest part of it,
predominant and exercising her offices (they say the most availefull
commodity did thereby redound both to the private and publike). That
it was the force of countries received the use of it, and the
principall defence of equitie and libertie: witnesse the comfortable
loves of Hermodius and Aristogiton. Therefore name they it sacred
and divine, and it concerns not them whether the violence of
tyrants, or the demisnesse of the people be against them: To
conclude, all that can be alleged in favour of the Academy, is to
say, that it was a love ending in friendship, a thing which hath no
bad reference unto the Stoical definition of love: Amorem conatum
esse amicitiae faciendae ex pulchritudinis specie: [Footnote: Cic.
Tusc. Qu. ir. c. 34. ] "That love is an endevour of making
friendship, by the shew of beautie. " I returne to my description in
a more equitable and equall manner. Omnino amicitiae, corroboratis
jam confirmatisque ingeniis et aetatibus, judicandae sunt.
[Footnote: Cic. Amic. ] "Clearely friendships are to be judged by
wits, and ages already strengthened and confirmed. " As for the rest,
those we ordinarily call friendes and amities, are but acquaintances
and familiarities, tied together by some occasion or commodities, by
meanes whereof our mindes are entertained. In the amitie I speake
of, they entermixe and confound themselves one in the other, with so
universall a commixture, that they weare out and can no more finde
the seame that hath conjoined them together. If a man urge me to
tell wherefore I loved him, I feele it cannot be expressed, but by
answering; Because it was he, because it was my selfe. There is
beyond all my discourse, and besides what I can particularly report
of it, I know not what inexplicable and fatall power, a meane and
Mediatrix of this indissoluble union. We sought one another before
we had scene one another, and by the reports we heard one of
another; which wrought a greater violence in us, than the reason of
reports may well beare; I thinke by some secret ordinance of the
heavens, we embraced one another by our names. And at our first
meeting, which was by chance at a great feast, and solemne meeting
of a whole towneship, we found our selves so surprized, so knowne,
so acquainted, and so combinedly bound together, that from thence
forward, nothing was so neer unto us as one unto anothers. He writ
an excellent Latyne Satyre since published; by which he excuseth and
expoundeth the precipitation of our acquaintance, so suddenly come
to her perfection; Sithence it must continue so short a time, and
begun so late (for we were both growne men, and he some yeares older
than my selfe) there was no time to be lost. And it was not to bee
modelled or directed by the paterne of regular and remisse
[Footnote: Slight, languid. ] friendship, wherein so many precautions
of a long and preallable conversation [Footnote: Preceding
intercourse. ] are required. This hath no other Idea than of it
selfe, and can have no reference but to itselfe. It is not one
especiall consideration, nor two, nor three, nor foure, nor a
thousand: It is I wot not what kinde of quintessence, of all this
commixture, which having seized all my will, induced the same to
plunge and lose it selfe in his, which likewise having seized all
his will, brought it to lose and plunge it selfe in mine, with a
mutuall greedinesse, and with a semblable concurrance. I may truly
say, lose, reserving nothing unto us, that might properly be called
our owne, nor that was either his or mine. When Lelius in the
presence of the Romane Consuls, who after the condemnation of
Tiberius Gracchus, pursued all those that had beene of his
acquaintance, came to enquire of Caius Blosius (who was one of his
chiefest friends) what he would have done for him, and that he
answered, "All things. " "What, all things? " replied he. "And what if
he had willed thee to burne our Temples? " Blosius answered, "He
would never have commanded such a thing. " "But what if he had done
it? " replied Lelius. The other answered, "I would have obeyed him. "
If hee were so perfect a friend to Gracchus as Histories report, he
needed not offend the Consuls with this last and bold confession,
and should not have departed from the assurance hee had of Gracchus
his minde. But yet those who accuse this answer as seditious,
understand not well this mysterie: and doe not presuppose in what
termes he stood, and that he held Gracchus his will in his sleeve,
both by power and knowledge. They were rather friends than Citizens,
rather friends than enemies of their countrey, or friends of
ambition and trouble. Having absolutely committed themselves one to
another, they perfectly held the reines of one anothers inclination:
and let this yoke be guided by vertue and conduct of reason (because
without them it is altogether impossible to combine and proportion
the same). The answer of Blosius was such as it should be. If their
affections miscarried, according to my meaning, they were neither
friends one to other, nor friends to themselves. As for the rest,
this answer sounds no more than mine would doe, to him that would in
such sort enquire of me; if your will should command you to kill
your daughter, would you doe it? and that I should consent unto it:
for, that beareth no witnesse of consent to doe it: because I am not
in doubt of my will, and as little of such a friends will. It is not
in the power of the worlds discourse to remove me from the
certaintie I have of his intentions and judgments of mine: no one of
its actions might be presented unto me, under what shape soever, but
I would presently finde the spring and motion of it. Our mindes have
jumped [Footnote: Agreed. ] so unitedly together, they have with so
fervent an affection considered of each other, and with like
affection so discovered and sounded, even to the very bottome of
each others heart and entrails, that I did not only know his, as
well as mine owne, but I would (verily) rather have trusted him
concerning any matter of mine, than my selfe. Let no man compare any
of the other common friendships to this. I have as much knowledge of
them as another, yea of the perfectest of their kinde: yet wil I not
perswade any man to confound their rules, for so a man might be
deceived. In these other strict friendships a man must march with
the bridle of wisdome and precaution in his hand: the bond is not so
strictly tied but a man may in some sort distrust the same. Love him
(said Chilon) as if you should one day hate him againe. Hate him as
if you should love him againe. This precept, so abhominable in this
soveraigne and mistris Amitie, is necessarie and wholesome in the
use of vulgar and customarie friendships: toward which a man must
employ the saying Aristotle was wont so often repeat, "Oh you my
friends, there is no perfect friend. "

In this noble commerce, offices and benefits (nurses of other
amities) deserve not so much as to bee accounted of: this confusion
so full of our wills is cause of it: for even as the friendship I
beare unto my selfe, admits no accrease, [Footnote: Increase. ] by
any succour I give my selfe in any time of need, whatsoever the
Stoickes allege; and as I acknowledge no thanks unto my selfe for
any service I doe unto myselfe, so the union of such friends, being
truly perfect, makes them lose the feeling of such duties, and hate,
and expell from one another these words of division, and difference:
benefit, good deed, dutie, obligation, acknowledgement, prayer,
thanks, and such their like. All things being by effect common
betweene them; wils, thoughts, judgements, goods, wives, children,
honour, and life; and their mutual agreement, being no other than
one soule in two bodies, according to the fit definition of
Aristotle, they can neither lend or give ought to each other. See
here the reason why Lawmakers, to honour marriage with some
imaginary resemblance of this divine bond, inhibite donations
between husband and wife; meaning thereby to inferre, that all
things should peculiarly bee proper to each of them, and that they
have nothing to divide and share together. If in the friendship
whereof I speake, one might give unto another, the receiver of the
benefit should binde his fellow. For, each seeking more than any
other thing to doe each other good, he who yeelds both matter and
occasion, is the man sheweth himselfe liberall, giving his friend
that contentment, to effect towards him what he desireth most. When
the Philosopher Diogenes wanted money, he was wont to say that he
redemanded the same of his friends, and not that he demanded it: And
to show how that is practised by effect, I will relate an ancient
singular example. Eudamidas the Corinthiam had two friends:
Charixenus a Sycionian, and Aretheus a Corinthian; being upon his
death-bed, and very poore, and his two friends very rich, thus made
his last will and testament: "To Aretheus, I bequeath the keeping of
my mother, and to maintaine her when she shall be old: To Charixenus
the marrying of my daughter, and to give her as great a dowry as he
may: and in case one of them shall chance to die before, I appoint
the survivor to substitute his charge, and supply his place. " Those
that first saw this testament laughed and mocked at the same; but
his heires being advertised thereof, were very well pleased, and
received it with singular contentment. And Charixenus, one of them,
dying five daies after Eudamidas, the substitution being declared in
favour of Aretheus, he carefully and very kindly kept and maintained
his mother, and of five talents that he was worth he gave two and a
halfe in marriage to one only daughter he had, and the other two and
a halfe to the daughter of Eudamidas, whom he married both in one
day. This example is very ample, if one thing were not, which is the
multitude of friends: For, this perfect amity I speake of, is
indivisible; each man doth so wholly give himselfe unto his friend,
that he hath nothing left him to divide else-where: moreover he is
grieved that he is not double, triple, or quadruple, and hath not
many soules, or sundry wils, that he might conferre them all upon
this subject. Common friendships may bee divided; a man may love
beauty in one, facility of behaviour in another, liberality in one,
and wisdome in another, paternity in this, fraternity in that man,
and so forth: but this amitie which possesseth the soule, and swaies
it in all sovereigntie, it is impossible it should be double. If two
at one instant should require helpe, to which would you run? Should
they crave contrary offices of you, what order would you follow?
Should one commit a matter to your silence, which if the other knew
would greatly profit him, what course would you take? Or how would
you discharge your selfe? A singular and principall friendship
dissolveth all other duties, and freeth all other obligations. The
secret I have sworne not to reveale to another, I may without
perjurie impart it unto him, who is no other but my selfe. It is a
great and strange wonder for a man to double himselfe; and those
that talke of tripling know not, nor cannot reach into the height of
it. "Nothing is extreme that hath his like. " And he who shal
presuppose that of two I love the one as wel as the other, and that
they enter-love [Footnote: Love mutually. ] one another, and love me
as much as I love them: he multiplied! in brotherhood, a thing most
singular, and a lonely one, and than which one alone is also the
rarest to be found in the world. The remainder of this history
agreeth very wel with what I said; for, Eudamidas giveth us a grace
and favor to his friends to employ them in his need: he leaveth them
as his heires of his liberality, which consisteth in putting the
meanes into their hands to doe him good. And doubtlesse the force of
friendship is much more richly shewen in his deed than in Aretheus.
To conclude, they are imaginable effects to him that hath not tasted
them; and which makes me wonderfully to honor the answer of that
young Souldier to Cyrus, who enquiring of him what he would take for
a horse with which he had lately gained the prize of a race, and
whether he would change him for a Kingdome? "No surely, my Liege
(said he), yet would I willingly forgot him to game a true friend,
could I but finde a man worthy of so precious an alliance. " He said
not ill, in saying "could I but finde. " For, a man shall easily
finde men fit for a superficiall acquaintance; but in this, wherein
men negotiate from the very centre of their harts, and make no spare
of any thing, it is most requisite all the wards and springs be
sincerely wrought and perfectly true. In confederacies, which hold
but by one end, men have nothing to provide for, but for the
imperfections, which particularly doe interest and concerne that end
and respect. It is no great matter what religion my Physician or
Lawyer is of: this consideration hath nothing common with the
offices of that friendship they owe mee. So doe I in the familiar
acquaintances that those who serve me contract with me. I am nothing
inquisitive whether a Lackey be chaste or no, but whether he be
diligent: I feare not a gaming Muletier, so much as if he be weake:
nor a hot swearing Cooke, as one that is ignorant and unskilfull; I
never meddle with saying what a man should doe in the world; there
are over many others that doe it; but what my selfe doe in the
world.

Mihi sic usus est: Tibi, ut opus est facto, face
[Footnote: Ter. Heau. act. i. sc. i, 28. ]

So is it requisite for me:
Doe thou as needfull is for thee.

Concerning familiar table-talke, I rather acquaint my selfe with and
follow a merry conceited [Footnote: Fanciful] humour, than a wise
man: And in bed I rather prefer beauty than goodnesse; and in
society or conversation of familiar discourse, I respect rather
sufficiency, though without Preud'hommie, [Footnote: Probity. ] and
so of all things else. Even as he that was found riding upon an
hobby-horse, playing with his children besought him who thus
surprized him not to speake of it untill he were a father himselfe,
supposing the tender fondnesse and fatherly passion which then would
posesse his minde should make him an impartiall judge of such an
action; so would I wish to speake to such as had tried what I speake
of: but knowing how far such an amitie is from the common use, and
how seld scene and rarely found, I looke not to finde a competent
judge. For, even the discourses, which sterne antiquitie hath left
us concerning this subject, seeme to me but faint and forcelesse in
respect of the feeling I have of it; And in that point the effects
exceed the very precepts of Philosophie.

Nil ego contulerim jucundo sanus amico.
[Footnote: Hor. 1. i. Sat. vii. 44]

For me, be I well in my wit,
Nought, as a merry friend, so fit.

Ancient Menander accounted him happy that had but met the shadow of
a true friend: verily he had reason to say so, especially if he had
tasted of any: for truly, if I compare all the rest of my forepassed
life, which although I have, by the meere mercy of God, past at rest
and ease, and except the losse of so deare a friend, free from all
grievous affliction, with an ever-quietnesse of minde, as one that
have taken my naturall and originall commodities in good payment,
without searching any others: if, as I say, I compare it all unto
the foure yeares I so happily enjoied the sweet company and deare-
deare society of that worthy man, it is nought but a vapour, nought
but a darke and yrkesome light.
Since the time I lost him,

quem semper acerbum,
Semper honoratum (sic Dii voluistis) habebo,
[Footnote: Virg. AEn. iii. 49. ]

Which I shall ever hold a bitter day,
Yet ever honour'd (so my God t' obey),

I doe but languish, I doe but sorrow: and even those pleasures, all
things present me with, in stead of yeelding me comfort, doe but
redouble the griefe of his losse. We were copartners in all things.
All things were with us at halfe; me thinkes I have stolne his part
from him.

--Nee fas esse iilla me voluptate hic frui
Decrevi, tantisper dum ille abest meus particeps.
[Footnote: Ter. Heau. act. i. sc. i, 97. ]

I have set downe, no joy enjoy I may,
As long as he my partner is away.

I was so accustomed to be ever two, and so enured [Footnote:
Accustomed] to be never single, that me thinks I am but halfe my
selfe.

Illam mea si partem animce tulit,
Maturior vis, quid moror altera.
Nec charus aeque nec superstes,
Integer? Ille dies utramque
Duxit ruinam.
[Footnote: Hor. 1. ii. Od. xvii. ]

Since that part of my soule riper fate reft me,
Why stay I heere the other part he left me?
Nor so deere, nor entire, while heere I rest:
That day hath in one mine both opprest.

There is no action can betide me, or imagination possesse me, but I
heare him saying, as indeed he would have done to me: for even as he
did excell me by an infinite distance in all other sufficiencies and
vertues, so did he in all offices and duties of friendship.

Quis desiderio sit pudor aut modus,
Tam chari capitis?
[Footnote: Id. 1. i. Od. xxiv. ]

What modesty or measure may I beare,
In want and wish of him that was so deare?

O misero frater adempte mihi!
Omnia tecum una perieruni gaudia nostra.
Qua tuus in vita dulcis alebat amor.
[Footnote: CATUL. Eleg. iv. 20, 92, 26, 95. ]
Tu mea, tu moriens fregisti commoda frater.
[Footnote: Ib. 21. ]
Tecum una tota est nostra sepulta anima,
Cujus ego interitu tota de mente fugavi
Hac studia, atque omnes delicias animi
[Footnote: CATUL. Bl. iv. 94. ]
Alloquar? audiero nunquam tua verba loquentem?
[Footnote: Ib. 25. ]
Nunquam ego te vita frater amabilior,
Aspiciam posthac? at certe semper amabo.
[Footnote: El. i. 9. ]

O brother rest from miserable me,
All our delights are perished with thee,
Which thy sweet love did nourish in my breath.
Thou all my good hast spoiled in thy death:
With thee my soule is all and whole enshrinde,
At whose death I have cast out of my minde
All my mindes sweet-meats, studies of this kinde;
Never shall I, heare thee speake, speake with thee?
Thee brother, than life dearer, never see?
Yet shalt them ever be belov'd of mee.

But let us a little feare this yong man speake, being but sixteene
yeares of age.

Because I have found this worke to have since beene published (and
to an ill end) by such as seeke to trouble and subvert the state of
our common-wealth, nor caring whether they shall reforme it or no;
which they have fondly inserted among other writings of their
invention, I have revoked my intent, which was to place it here. And
lest the Authors memory should any way be interessed with those that
could not thoroughly know his opinions and actions, they shall
understand that this subject was by him treated of in his infancie,
only by way of exercise, as a subject, common, bareworne, and wyer-
drawne in a thousand bookes. I will never doubt but he beleeved what
he writ, and writ as he thought: for hee was so conscientious that
no lie did ever passe his lips, yea were it but in matters of sport
or play: and I know, that had it beene in his choyce, he would
rather have beene borne at Venice than at Sarlac; and good, reason
why: But he had another maxime deepely imprinted in his minde, which
was, carefully to obey, and religiously to submit himselfe to the
lawes, under which he was borne. There was never a better citizen,
nor more affected to the welfare and quietnesse of his countrie, nor
a sharper enemie of the changes, innovations, newfangles, and hurly-
burlies of his time: He would more willingly have imployed the
utmost of his endevours to extinguish and suppresse, than to favour
or further them: His minde was modelled to the patterne of other
best ages. But yet in exchange of his serious treatise, I will here
set you downe another, more pithie, materiall, and of more
consequence, by him likewise produced at that tender age.




OF BOOKS

I make no doubt but it shall often befall me to speake of things
which are better, and with more truth, handled by such as are their
crafts-masters. Here is simply an essay of my natural faculties, and
no whit of those I have acquired. And he that shall tax me with
ignorance shall have no great victory at my hands; for hardly could
I give others reasons for my discourses that give none unto my
selfe, and am not well satisfied with them. He that shall make
search after knowledge, let him seek it where it is there is nothing
I professe lesse. These are but my fantasies by which I endevour not
to make things known, but my selfe. They may haply one day be knowne
unto me, or have bin at other times, according as fortune hath
brought me where they were declared or manifested. But I remember
them no more. And if I be a man of some reading, yet I am a man of
no remembering, I conceive no certainty, except it bee to give
notice how farre the knowledge I have of it doth now reach. Let no
man busie himselfe about the matters, but on the fashion I give
them. Let that which I borrow be survaied, and then tell me whether
I have made good choice of ornaments to beautifie and set foorth the
invention which ever comes from mee. For I make others to relate
(not after mine owne fantasie but as it best falleth out) what I
cannot so well expresse, either through unskill of language or want
of judgement. I number not my borrowings, but I weigh them. And if I
would have made their number to prevail, I would have had twice as
many. They are all, or almost all, of so famous and ancient names,
that me thinks they sufficiently name themselves without mee. If in
reasons, comparisons, and arguments, I transplant any into my soile,
or confound them with mine owne, I purposely conceale the author,
thereby to bridle the rashnesse of these hastie censures that are so
headlong cast upon all manner of compositions, namely young writings
of men yet living; and in vulgare that admit all the world to talke
of them, and which seemeth to convince the conception and publike
designe alike. I will have them to give Plutarch a barb [Footnote:
Thrust, taunt] upon mine own lips, and vex themselves in wronging
Seneca in mee. My weaknesse must be hidden under such great credits.
I will love him that shal trace or unfeather me; I meane through
clearenesse of judgement, and by the onely distinction of the force
and beautie of my discourses. For my selfe, who for want of memorie
am ever to seeke how to trie and refine them by the knowledge of
their country, knowe perfectly, by measuring mine owne strength,
that my soyle is no way capable of some over-pretious flowers that
therein I find set, and that all the fruits of my increase could not
make it amends. This am I bound to answer for if I hinder my selfe,
if there be either vanitie or fault in my discourses that I perceive
not or am not able to discerne if they be showed me. For many faults
do often escape our eyes; but the infirmitie of judgement consisteth
in not being able to perceive them when another discovereth them
unto us. Knowledge and truth may be in us without judgement, and we
may have judgment without them: yea, the acknowledgement of
ignorance is one of the best and surest testimonies of judgement
that I can finde. I have no other sergeant of band to marshall my
rapsodies than fortune. And looke how my humours or conceites
present themselves, so I shuffle them up. Sometimes they prease out
thicke and three fold, and other times they come out languishing one
by one. I will have my naturall and ordinarie pace scene as loose
and as shuffling as it is. As I am, so I goe on plodding. And
besides, these are matters that a man may not be ignorant of, and
rashly and casually to speake of them. I would wish to have a more
perfect understanding of things, but I will not purchase it so deare
as it cost. My intention is to passe the remainder of my life
quietly and not laboriously, in rest and not in care. There is
nothing I will trouble or vex myselfe about, no not for science it
selfe, what esteeme soever it be of. I doe not search and tosse over
books but for an honester recreation to please, and pastime to
delight my selfe: or if I studie, I only endevour to find out the
knowledge that teacheth or handleth the knowledge of my selfe, and
which may instruct me how to die well and how to live well.

Has meus ad metas sudet oportet equus.
[Footnote: Propeet. 1. iv. El. i. 70]

My horse must sweating runne,
That this goale may be wonne.

If in reading I fortune to meet with any difficult points, I fret
not my selfe about them, but after I have given them a charge or
two, I leave them as I found them. Should I earnestly plod upon
them, I should loose both time and my selfe, for I have a skipping
wit. What I see not at the first view, I shall lesse see it if I
opinionate my selfe upon it. I doe nothing without blithnesse; and
an over obstinate continuation and plodding contention doth dazle,
dul, and wearie the same: my sight is thereby confounded and
diminished. I must therefore withdraw it, and at fittes goe to
it againe. Even as to judge well of the lustre of scarlet we are
taught to cast our eyes over it, in running over by divers glances,
sodaine glimpses and reiterated reprisings. [Footnote: Repeated
observations. ] If one booke seeme tedious unto me I take another,
which I follow not with any earnestnesse, except it be at such
houres as I am idle, or that I am weary with doing nothing. I am
not greatly affected to new books, because ancient Authors are, in
my judgement, more full and pithy: nor am I much addicted to Greeke
books, forasmuch as my understanding cannot well rid [Footnote:
Accomplish. ] his worke with a childish and apprentise intelligence.
Amongst moderne bookes meerly pleasant, I esteeme Bocace his
Decameron, Rabelais, and the kisses of John the second (if they
may be placed under this title), worth the paines-taking to reade
them. As for Amadis and such like trash of writings, they had
never the credit so much as to allure my youth to delight in them.
This I will say more, either boldly or rashly, that this old and
heavie-pased minde of mine will no more be pleased with Aristotle,
or tickled with good Ovid: his facility and quaint inventions,
which heretofore have so ravished me, they can now a days scarcely
entertaine me. I speake my minde freely of all things, yea, of such
as peradventure exceed my sufficiencie, and that no way I hold to
be of my jurisdiction. What my conceit is of them is told also to
manifest the proportion of my insight, and not the measure of things.
If at any time I finde my selfe distasted of Platoes Axiochus, as of
a forceles worke, due regard had to such an Author, my judgement doth
nothing beleeve it selfe: It is not so fond-hardy, or selfe-conceited,
as it durst dare to oppose it selfe against the authority of so
many other famous ancient judgements, which he reputeth his regents
and masters, and with whom hee had rather erre. He chafeth with,
and condemneth himselfe, either to rely on the superficiall sense,
being unable to pierce into the centre, or to view the thing by some
false lustre. He is pleased only to warrant himselfe from trouble
and unrulinesse: As for weaknesse, he acknowledgeth and ingeniously
avoweth the same. He thinks to give a just interpretation to the
apparences which his conception presents unto him, but they are
shallow and imperfect. Most of AEsopes fables have divers senses,
and severall interpretations: Those which Mythologize them, chuse
some kinde of colour well suting with the fable; but for the most
part, it is no other than the first and superficiall glosse: There
are others more quicke, more sinnowie, more essentiall, and more
internall, into which they could never penetrate; and thus thinke
I with them. But to follow my course, I have ever deemed that in
Poesie, Virgil, Lucretius, Catullus, and Horace, doe doubtles by
far hold the first ranke: and especially Virgil in his Georgiks,
which I esteeme to be the most accomplished peece of worke of
Poesie: In comparison of which one may easily discerne, that there
are some passages in the AEneidos to which the Author (had he
lived) would no doubt have given some review or correction: The
fifth booke whereof is (in my mind) the most absolutely perfect. I
also love Lucan, and willingly read him, not so much for his stile,
as for his owne worth and truth of his opinion and judgement. As
for good Terence, I allow the quaintnesse and grace of his Latine
tongue, and judge him wonderfull conceited and apt, lively to
represent the motions and passions of the minde, and the condition
of our manners: our actions make me often remember him. I can never
reade him so often but still I discover some new grace and beautie
in him. Those that lived about Virgil's time, complained that some
would compare Lucretius unto him. I am of opinion that verily it is
an unequall comparison; yet can I hardly assure my selfe in this
opinion whensoever I finde my selfe entangled in some notable
passage of Lucretius. If they were moved at this comparison, what
would they say now of the fond, hardy and barbarous stupiditie of
those which now adayes compare Ariosto unto him? Nay, what
would Ariosto say of it himselfe?

O seclum insipiens et infacetutn.
[Footnote: Catul. Epig, xl. 8. ]

O age that hath no wit,
And small conceit in it.

I thinke our ancestors had also more reason to cry out against those
that blushed not to equall Plautus unto Terence (who makes more show
to be a Gentleman) than Lucretius unto Virgil. This one thing doth
greatly advantage the estimation and preferring of Terence, that the
father of the Roman eloquence, of men of his quality doth so often
make mention of him; and the censure [Footnote: Opinion. ] which the
chiefe Judge of the Roman Poets giveth of his companion. It hath
often come unto my minde, how such as in our dayes give themselves
to composing of comedies (as the Italians who are very happy in
them) employ three or foure arguments of Terence and Plautus to make
up one of theirs. In one onely comedy they will huddle up five or
six of Bocaces tales. That which makes them so to charge themselves
with matter, is the distrust they have of their owne sufficiency,
and that they are not able to undergoe so heavie a burthen with
their owne strength. They are forced to finde a body on which they
may rely and leane themselves: and wanting matter of their owne
wherewith to please us, they will have the story or tale to busie
and ammuse us: where as in my Authors it is cleane contrary: The
elegancies, the perfections and ornaments of his manner of speech,
make us neglect and lose the longing for his subject. His
quaintnesse and grace doe still retaine us to him. He is every where
pleasantly conceited, [Footnote: Full of pleasant notions. ]

Liquidus puroque simillimus amni
[Footnote: Hor. 1. ii. Epist. II. 120. ]

So clearely-neate, so neately-cleare,
As he a fine-pure River were,

and doth so replenish our minde with his graces that we forget those
of the fable. The same consideration drawes me somewhat further. I
perceive that good and ancient Poets have shunned the affectation
and enquest, not only of fantasticall, new fangled, Spagniolized,
and Petrarchisticall elevations, but also of more sweet and sparing
inventions, which are the ornament of all the Poeticall workes of
succeeding ages. Yet is there no competent Judge that findeth them
wanting in those Ancient ones, and that doth not much more admire
that smoothly equall neatnesse, continued sweetnesse, and
flourishing comelinesse of Catullus his Epigrams, than all the
sharpe quips and witty girds wherewith Martiall doth whet and
embellish the conclusions of his. It is the same reason I spake of
erewhile, as Martiall of himselfe. Minus illi ingenio laborandum
fuit, in cuius locum materia successerat. [Footnote: Mart. Praf. 1.
viii. ] "He needed the lesse worke with his wit, in place whereof
matter came in supply. " The former without being moved or pricked
cause themselves to be heard lowd enough: they have matter to laugh
at every where, and need not tickle themselves; where as these must
have foraine helpe: according as they have lesse spirit, they must
have more body. They leape on horsebacke, because they are not
sufficiently strong in their legs to march on foot. Even as in our
dances, those base conditioned men that keepe dancing-schooles,
because they are unfit to represent the port and decencie of our
nobilitie, endevour to get commendation by dangerous lofty trickes,
and other strange tumbler-like friskes and motions. And some Ladies
make a better shew of their countenances in those dances, wherein
are divers changes, cuttings, turnings, and agitations of the body,
than in some dances of state and gravity, where they need but simply
to tread a naturall measure, represent an unaffected cariage, and
their ordinary grace; And as I have also seene some excellent
Lourdans, or Clownes, attired in their ordinary worky-day clothes,
and with a common homely countenance, affoord us all the pleasure
that may be had from their art: but prentises and learners that are
not of so high a forme, besmeare their faces, to disguise
themselves, and in motions counterfeit strange visages and antickes,
to enduce us to laughter. This my conception is no where better
discerned than in the comparison betweene Virgils AEneidos and
Orlando Furioso. The first is seene to soare aloft with full-spread
wings, and with so high and strong a pitch, ever following his
point; the other faintly to hover and flutter from tale to tale, and
as it were skipping from bough to bough, always distrusting his owne
wings, except it be for some short flight, and for feare his
strength and breath should faile him, to sit downe at every fields-
end;

Excursusque breves tentat.
[Footnote: Virg. AEn. 1. iv. 194. ]

Out-lopes [Footnote: Wanderings out. ] sometimes he doth assay,
But very short, and as he may.

Loe here then, concerning this kinde of subjects, what Authors
please me best: As for my other lesson, which somewhat more mixeth
profit with pleasure, whereby I learne to range my opinions and
addresse my conditions, the Bookes that serve me thereunto are
Plutarke (since he spake [Footnote: Was translated by Angot] French)
and Seneca; both have this excellent commodity for my humour, that
the knowledge I seeke in them is there so scatteringly and loosely
handled, that whosoever readeth them is not tied to plod long upon
them, whereof I am uncapable. And so are Plutarkes little workes and
Senecas Epistles, which are the best and most profitable parts of
their writings. It is no great matter to draw mee to them, and I
leave them where I list. For they succeed not and depend not one of
another. Both jumpe [Footnote: Agree] and suit together, in most
true and profitable opinions: And fortune brought them both into the
world in one age. Both were Tutors unto two Roman Emperours: Both
were strangers, and came from farre Countries; both rich and mighty
in the common-wealth, and in credit with their masters. Their
instruction is the prime and creame of Philosophy, and presented
with a plaine, unaffected, and pertinent fashion. Plutarke is more
uniforme and constant; Seneca more waving and diverse. This doth
labour, force, and extend himselfe, to arme and strengthen vertue
against weaknesse, feare, and vitious desires; the other seemeth
nothing so much to feare their force or attempt, and in a manner
scorneth to hasten or change his pace about them, and to put
himselfe upon his guard. Plutarkes opinions are Platonicall, gentle
and accommodable unto civill societie: Senecaes Stoicall and
Epicurian, further from common use, but in my conceit [Footnote:
Opinion. ] more proper, particular, and more solid. It appeareth in
Seneca that he somewhat inclineth and yeeldeth to the tyrannic of
the Emperors which were in his daies; for I verily believe, it is
with a forced judgement he condemneth the cause of those noblie-
minded murtherers of Caesar; Plutarke is every where free and open
hearted; Seneca full-fraught with points and sallies; Plutarke stuft
with matters. The former doth move and enflame you more; the latter
content, please, and pay you better: This doth guide you, the other
drive you on. As for Cicero, of all his works, those that treat of
Philosophie (namely morall) are they which best serve my turne, and
square with my intent. But boldly to confess the truth (for, since
the bars of impudencie were broken downe, all curbing is taken
away), his manner of writing seemeth verie tedious unto me, as doth
all such like stuffe. For his prefaces, definitions, divisions, and
Etymologies consume the greatest part of his works; whatsoever
quick, wittie, and pithie conceit is in him is surcharged and
confounded by those his long and far-fetcht preambles. If I bestow
but one hour in reading them, which is much for me, and let me call
to minde what substance or juice I have drawne from him, for the
most part I find nothing but wind and ostentation in him; for he is
not yet come to the arguments which make for his purpose, and
reasons that properly concerne the knot or pith I seek after. These
Logicall and Aristotelian ordinances are not avail full for me, who
onely endeavour to become more wise and sufficient, and not more
wittie or eloquent. I would have one begin with the last point: I
understand sufficiently what death and voluptuousnesse are: let not
a man busie himselfe to anatomize them. At the first reading of a
booke I seeke for good and solid reasons that may instruct me how to
sustaine their assaults. It is neither grammaticall subtilties nor
logicall quiddities, nor the wittie contexture of choice words or
arguments and syllogismes, that will serve my turne. I like those
discourses that give the first charge to the strongest part of the
doubt; his are but flourishes, and languish everywhere. They are
good for schooles, at the barre, or for Orators and Preachers, where
we may slumber: and though we wake a quarter of an houre after, we
may finde and trace him soone enough.