No More Learning

Nay, and in some degree they prefer
these fools before their crabbish wise men, whom yet they keep about them
for state's sake. Nor do I conceive the reason so difficult, or that it
should seem strange why they are preferred before the others, for that
these wise men speak to princes about nothing but grave, serious matters,
and trusting to their own parts and learning do not fear sometimes "to
grate their tender ears with smart truths;" but fools fit them with that
they most delight in, as jests, laughter, abuses of other men, wanton
pastimes, and the like.

Again, take notice of this no contemptible blessing which Nature has
given fools, that they are the only plain, honest men and such as speak
truth. And what is more commendable than truth? For though that proverb
of Alcibiades in Plato attributes truth to drunkards and children, yet
the praise of it is particularly mine, even from the testimony of
Euripides, among whose other things there is extant that his honorable
saying concerning us, "A fool speaks foolish things. " For whatever a fool
has in his heart, he both shows it in his looks and expresses it in his
discourse; while the wise men's are those two tongues which the same
Euripides mentions, whereof the one speaks truth, the other what they
judge most seasonable for the occasion. These are they "that turn black
into white," blow hot and cold with the same breath, and carry a far
different meaning in their breast from what they feign with their tongue.
Yet in the midst of all their prosperity, princes in this respect seem to
me most unfortunate, because, having no one to tell them truth, they are
forced to receive flatterers for friends.

But, someone may say, the ears of princes are strangers to truth, and for
this reason they avoid those wise men, because they fear lest someone
more frank than the rest should dare to speak to them things rather true
than pleasant; for so the matter is, that they don't much care for truth.
And yet this is found by experience among my fools, that not only truths
but even open reproaches are heard with pleasure; so that the same thing
which, if it came from a wise man's mouth might prove a capital crime,
spoken by a fool is received with delight. For truth carries with it a
certain peculiar power of pleasing, if no accident fall in to give
occasion of offense; which faculty the gods have given only to fools. And
for the same reasons is it that women are so earnestly delighted with
this kind of men, as being more propense by nature to pleasure and toys.
And whatsoever they may happen to do with them, although sometimes it be
of the most serious, yet they turn it to jest and laughter, as that sex
was ever quick-witted, especially to color their own faults.

But to return to the happiness of fools, who when they have passed over
this life with a great deal of pleasantness and without so much as the
least fear or sense of death, they go straight forth into the Elysian
field, to recreate their pious and careless souls with such sports as
they used here. Let's proceed then, and compare the condition of any of
your wise men with that of this fool. Fancy to me now some example of
wisdom you'd set up against him; one that had spent his childhood and
youth in learning the sciences and lost the sweetest part of his life in
watchings, cares, studies, and for the remaining part of it never so much
as tasted the least of pleasure; ever sparing, poor, sad, sour, unjust,
and rigorous to himself, and troublesome and hateful to others; broken
with paleness, leanness, crassness, sore eyes, and an old age and death
contracted before their time (though yet, what matter is it, when he die
that never lived? ); and such is the picture of this great wise man.

And here again do those frogs of the Stoics croak at me and say that
nothing is more miserable than madness. But folly is the next degree, if
not the very thing. For what else is madness than for a man to be out of
his wits? But to let them see how they are clean out of the way, with the
Muses' good favor we'll take this syllogism in pieces. Subtly argued, I
must confess, but as Socrates in Plato teaches us how by splitting one
Venus and one Cupid to make two of either, in like manner should those
logicians have done and distinguished madness from madness, if at least
they would be thought to be well in their wits themselves. For all
madness is not miserable, or Horace had never called his poetical fury a
beloved madness; nor Plato placed the raptures of poets, prophets, and
lovers among the chiefest blessings of this life; nor that sibyl in
Virgil called Aeneas' travels mad labors. But there are two sorts of
madness, the one that which the revengeful Furies send privily from hell,
as often as they let loose their snakes and put into men's breasts either
the desire of war, or an insatiate thirst after gold, or some dishonest
love, or parricide, or incest, or sacrilege, or the like plagues, or when
they terrify some guilty soul with the conscience of his crimes; the
other, but nothing like this, that which comes from me and is of all
other things the most desirable; which happens as often as some pleasing
dotage not only clears the mind of its troublesome cares but renders it
more jocund. And this was that which, as a special blessing of the gods,
Cicero, writing to his friend Atticus, wished to himself, that he might
be the less sensible of those miseries that then hung over the
commonwealth.

Nor was that Grecian in Horace much wide of it, who was so far made that
he would sit by himself whole days in the theatre laughing and clapping
his hands, as if he had seen some tragedy acting, whereas in truth there
was nothing presented; yet in other things a man well enough, pleasant
among his friends, kind to his wife, and so good a master to his servants
that if they had broken the seal of his bottle, he would not have run mad
for it. But at last, when by the care of his friends and physic he was
freed from his distemper and become his own man again, he thus
expostulates with them, "Now, by Pollux, my friends, you have rather
killed than preserved me in thus forcing me from my pleasure. " By which
you see he liked it so well that he lost it against his will. And trust
me, I think they were the madder of the two, and had the greater need of
hellebore, that should offer to look upon so pleasant a madness as an
evil to be removed by physic; though yet I have not determined whether
every distemper of the sense or understanding be to be called madness.

For neither he that having weak eyes should take a mule for an ass, nor
he that should admire an insipid poem as excellent would be presently
thought mad; but he that not only errs in his senses but is deceived also
in his judgment, and that too more than ordinary and upon all
occasions--he, I must confess, would be thought to come very near to it.
As if anyone hearing an ass bray should take it for excellent music, or a
beggar conceive himself a king. And yet this kind of madness, if, as it
commonly happens, it turn to pleasure, it brings a great delight not only
to them that are possessed with it but to those also that behold it,
though perhaps they may not be altogether so mad as the other, for the
species of this madness is much larger than the people take it to be. For
one mad man laughs at another, and beget themselves a mutual pleasure.
Nor does it seldom happen that he that is the more mad, laughs at him
that is less mad. And in this every man is the more happy in how many
respects the more he is mad; and if I were judge in the case, he should
be ranged in that class of folly that is peculiarly mine, which in truth
is so large and universal that I scarce know anyone in all mankind that
is wise at all hours, or has not some tang or other of madness.

And to this class do they appertain that slight everything in comparison
of hunting and protest they take an unimaginable pleasure to hear the
yell of the horns and the yelps of the hounds, and I believe could pick
somewhat extraordinary out of their very excrement. And then what
pleasure they take to see a buck or the like unlaced? Let ordinary
fellows cut up an ox or a wether, 'twere a crime to have this done by
anything less than a gentleman! who with his hat off, on his bare knees,
and a couteau for that purpose (for every sword or knife is not
allowable), with a curious superstition and certain postures, lays open
the several parts in their respective order; while they that hem him in
admire it with silence, as some new religious ceremony, though perhaps
they have seen it a hundred times before. And if any of them chance to
get the least piece of it, he presently thinks himself no small
gentleman. In all which they drive at nothing more than to become beasts
themselves, while yet they imagine they live the life of princes.

And next these may be reckoned those that have such an itch of building;
one while changing rounds into squares, and presently again squares into
rounds, never knowing either measure or end, till at last, reduced to the
utmost poverty, there remains not to them so much as a place where they
may lay their head, or wherewith to fill their bellies. And why all this?
but that they may pass over a few years in feeding their foolish fancies.

And, in my opinion, next these may be reckoned such as with their new
inventions and occult arts undertake to change the forms of things and
hunt all about after a certain fifth essence; men so bewitched with this
present hope that it never repents them of their pains or expense, but
are ever contriving how they may cheat themselves, till, having spent
all, there is not enough left them to provide another furnace. And yet
they have not done dreaming these their pleasant dreams but encourage
others, as much as in them lies, to the same happiness. And at last, when
they are quite lost in all their expectations, they cheer up themselves
with this sentence, "In great things the very attempt is enough," and
then complain of the shortness of man's life that is not sufficient for
so great an understanding.

And then for gamesters, I am a little doubtful whether they are to be
admitted into our college; and yet 'tis a foolish and ridiculous sight to
see some addicted so to it that they can no sooner hear the rattling of
the dice but their heart leaps and dances again. And then when time after
time they are so far drawn on with the hopes of winning that they have
made shipwreck of all, and having split their ship on that rock of dice,
no less terrible than the bishop and his clerks, scarce got alive to
shore, they choose rather to cheat any man of their just debts than not
pay the money they lost, lest otherwise, forsooth, they be thought no men
of their words. Again what is it, I pray, to see old fellows and half
blind to play with spectacles? Nay, and when a justly deserved gout has
knotted their knuckles, to hire a caster, or one that may put the dice in
the box for them? A pleasant thing, I must confess, did it not for the
most part end in quarrels, and therefore belongs rather to the Furies
than me.

But there is no doubt but that that kind of men are wholly ours who love
to hear or tell feigned miracles and strange lies and are never weary of
any tale, though never so long, so it be of ghosts, spirits, goblins,
devils, or the like; which the further they are from truth, the more
readily they are believed and the more do they tickle their itching ears.
And these serve not only to pass away time but bring profit, especially
to mass priests and pardoners. And next to these are they that have
gotten a foolish but pleasant persuasion that if they can but see a
wooden or painted Polypheme Christopher, they shall not die that day; or
do but salute a carved Barbara, in the usual set form, that he shall
return safe from battle; or make his application to Erasmus on certain
days with some small wax candles and proper prayers, that he shall
quickly be rich. Nay, they have gotten a Hercules, another Hippolytus,
and a St. George, whose horse most religiously set out with trappings and
bosses there wants little but they worship; however, they endeavor to
make him their friend by some present or other, and to swear by his
master's brazen helmet is an oath for a prince. Or what should I say of
them that hug themselves with their counterfeit pardons; that have
measured purgatory by an hourglass, and can without the least mistake
demonstrate its ages, years, months, days, hours, minutes, and seconds,
as it were in a mathematical table? Or what of those who, having
confidence in certain magical charms and short prayers invented by some
pious imposter, either for his soul's health or profit's sake, promise to
themselves everything: wealth, honor, pleasure, plenty, good health, long
life, lively old age, and the next place to Christ in the other world,
which yet they desire may not happen too soon, that is to say before the
pleasures of this life have left them?

And now suppose some merchant, soldier, or judge, out of so many rapines,
parts with some small piece of money. He straight conceives all that sink
of his whole life quite cleansed; so many perjuries, so many lusts, so
many debaucheries, so many contentions, so many murders, so many deceits,
so many breaches of trusts, so many treacheries bought off, as it were by
compact; and so bought off that they may begin upon a new score. But what
is more foolish than those, or rather more happy, who daily reciting
those seven verses of the Psalms promise to themselves more than the top
of felicity? Which magical verses some devil or other, a merry one
without doubt but more a blab of his tongue than crafty, is believed to
have discovered to St. Bernard, but not without a trick. And these are so
foolish that I am half ashamed of them myself, and yet they are approved,
and that not only by the common people but even the professors of
religion. And what, are not they also almost the same where several
countries avouch to themselves their peculiar saint, and as everyone of
them has his particular gift, so also his particular form of worship? As,
one is good for the toothache; another for groaning women; a third, for
stolen goods; a fourth, for making a voyage prosperous; and a fifth, to
cure sheep of the rot; and so of the rest, for it would be too tedious to
run over all. And some there are that are good for more things than one;
but chiefly, the Virgin Mother, to whom the common people do in a manner
attribute more than to the Son.

Yet what do they beg of these saints but what belongs to folly? To
examine it a little. Among all those offerings which are so frequently
hung up in churches, nay up to the very roof of some of them, did you
ever see the least acknowledgment from anyone that had left his folly, or
grown a hair's breadth the wiser? One escapes a shipwreck, and he gets
safe to shore. Another, run through in a duel, recovers. Another, while
the rest were fighting, ran out of the field, no less luckily than
valiantly. Another, condemned to be hanged, by the favor of some saint or
other, a friend to thieves, got off himself by impeaching his fellows.
Another escaped by breaking prison. Another recovered from his fever in
spite of his physician. Another's poison turning to a looseness proved
his remedy rather than death; and that to his wife's no small sorrow, in
that she lost both her labor and her charge. Another's cart broke, and he
saved his horses. Another preserved from the fall of a house. All these
hang up their tablets, but no one gives thanks for his recovery from
folly; so sweet a thing it is not to be wise, that on the contrary men
rather pray against anything than folly.

But why do I launch out into this ocean of superstitions? Had I a hundred
tongues, as many mouths, and a voice never so strong, yet were I not able
to run over the several sorts of fools or all the names of folly, so
thick do they swarm everywhere. And yet your priests make no scruple to
receive and cherish them as proper instruments of profit; whereas if some
scurvy wise fellow should step up and speak things as they are, as, to
live well is the way to die well; the best way to get quit of sin is to
add to the money you give the hatred of sin, tears, watchings, prayers,
fastings, and amendment of life; such or such a saint will favor you, if
you imitate his life--these, I say, and the like--should this wise man
chat to the people, from what happiness into how great troubles would he
draw them?

Of this college also are they who in their lifetime appoint with what
solemnity they'll be buried, and particularly set down how many torches,
how many mourners, how many singers, how many almsmen they will have at
it; as if any sense of it could come to them, or that it were a shame to
them that their corpse were not honorably interred; so curious are they
herein, as if, like the aediles of old, these were to present some shows
or banquet to the people.

And though I am in haste, yet I cannot yet pass by them who, though they
differ nothing from the meanest cobbler, yet 'tis scarcely credible how
they flatter themselves with the empty title of nobility. One derives his
pedigree from Aeneas, another from Brutus, a third from the star by the
tail of Ursa Major. They show you on every side the statues and pictures
of their ancestors; run over their great-grandfathers and the
great-great-grandfathers of both lines, and the ancient matches of their
families, when themselves yet are but once removed from a statue, if not
worse than those trifles they boast of. And yet by means of this pleasant
self-love they live a happy life. Nor are they less fools who admire
these beasts as if they were gods.

But what do I speak of any one or the other particular kind of men, as if
this self-love had not the same effect everywhere and rendered most men
superabundantly happy? As when a fellow, more deformed than a baboon,
shall believe himself handsomer than Homer's Nereus. Another, as soon as
he can draw two or three lines with a compass, presently thinks himself a
Euclid. A third, that understands music no more than my horse, and for
his voice as hoarse as a dunghill cock, shall yet conceive himself
another Hermogenes. But of all madness that's the most pleasant when a
man, seeing another any way excellent in what he pretends to himself,
makes his boasts of it as confidently as if it were his own. And such was
that rich fellow in Seneca, who whenever he told a story had his servants
at his elbow to prompt him the names; and to that height had they
flattered him that he did not question but he might venture a rubber at
cuffs, a man otherwise so weak he could scarce stand, only presuming on
this, that he had a company of sturdy servants about him.

Or to what purpose is it I should mind you of our professors of arts?
Forasmuch as this self-love is so natural to them all that they had
rather part with their father's land than their foolish opinions; but
chiefly players, fiddlers, orators, and poets, of which the more ignorant
each of them is, the more insolently he pleases himself, that is to say
vaunts and spreads out his plumes. And like lips find like lettuce; nay,
the more foolish anything is, the more 'tis admired, the greater number
being ever tickled at the worst things, because, as I said before, most
men are so subject to folly. And therefore if the more foolish a man is,
the more he pleases himself and is admired by others, to what purpose
should he beat his brains about true knowledge, which first will cost him
dear, and next render him the more troublesome and less confident, and
lastly, please only a few?

And now I consider it, Nature has planted, not only in particular men but
even in every nation, and scarce any city is there without it, a kind of
common self-love. And hence is it that the English, besides other things,
particularly challenge to themselves beauty, music, and feasting. The
Scots are proud of their nobility, alliance to the crown, and logical
subtleties. The French think themselves the only well-bred men. The
Parisians, excluding all others, arrogate to themselves the only
knowledge of divinity. The Italians affirm they are the only masters of
good letters and eloquence, and flatter themselves on this account, that
of all others they only are not barbarous. In which kind of happiness
those of Rome claim the first place, still dreaming to themselves of
somewhat, I know not what, of old Rome. The Venetians fancy themselves
happy in the opinion of their nobility. The Greeks, as if they were the
only authors of sciences, swell themselves with the titles of the ancient
heroes. The Turk, and all that sink of the truly barbarous, challenge to
themselves the only glory of religion and laugh at Christians as
superstitious. And much more pleasantly the Jews expect to this day the
coming of the Messiah, and so obstinately contend for their Law of Moses.
The Spaniards give place to none in the reputation of soldiery. The
Germans pride themselves in their tallness of stature and skill in magic.

And, not to instance in every particular, you see, I conceive, how much
satisfaction this Self-love, who has a sister also not unlike herself
called Flattery, begets everywhere; for self-love is no more than the
soothing of a man's self, which, done to another, is flattery. And though
perhaps at this day it may be thought infamous, yet it is so only with
them that are more taken with words than things. They think truth is
inconsistent with flattery, but that it is much otherwise we may learn
from the examples of true beasts. What more fawning than a dog? And yet
what more trusty? What has more of those little tricks than a squirrel?
And yet what more loving to man? Unless, perhaps you'll say, men had
better converse with fierce lions, merciless tigers, and furious
leopards. For that flattery is the most pernicious of all things, by
means of which some treacherous persons and mockers have run the
credulous into such mischief. But this of mine proceeds from a certain
gentleness and uprightness of mind and comes nearer to virtue than its
opposite, austerity, or a morose and troublesome peevishness, as Horace
calls it. This supports the dejected, relieves the distressed, encourages
the fainting, awakens the stupid, refreshes the sick, supplies the
untractable, joins loves together, and keeps them so joined. It entices
children to take their learning, makes old men frolic, and, under the
color of praise, does without offense both tell princes their faults and
show them the way to amend them. In short, it makes every man the more
jocund and acceptable to himself, which is the chiefest point of
felicity. Again, what is more friendly than when two horses scrub one
another? And to say nothing of it, that it's a main part of physic,
and the only thing in poetry; 'tis the delight and relish of all
human society.

But 'tis a sad thing, they say, to be mistaken. Nay rather, he is most
miserable that is not so. For they are quite beside the mark that place
the happiness of men in things themselves, since it only depends upon
opinion. For so great is the obscurity and variety of human affairs that
nothing can be clearly known, as it is truly said by our academics, the
least insolent of all the philosophers; or if it could, it would but
obstruct the pleasure of life. Lastly, the mind of man is so framed that
it is rather taken with the false colors than truth; of which if anyone
has a mind to make the experiment, let him go to church and hear sermons,
in which if there be anything serious delivered, the audience is either
asleep, yawning, or weary of it; but if the preacher--pardon my mistake,
I would have said declaimer--as too often it happens, fall but into an
old wives' story, they're presently awake, prick up their ears and gape
after it. In like manner, if there be any poetical saint, or one of whom
there goes more stories than ordinary, as for example, a George, a
Christopher, or a Barbara, you shall see him more religiously worshiped
than Peter, Paul, or even Christ himself. But these things are not for
this place.

And now at how cheap a rate is this happiness purchased! Forasmuch as to
the thing itself a man's whole endeavor is required, be it never so
inconsiderable; but the opinion of it is easily taken up, which yet
conduces as much or more to happiness. For suppose a man were eating
rotten stockfish, the very smell of which would choke another, and yet
believed it a dish for the gods, what difference is there as to his
happiness? Whereas on the contrary, if another's stomach should turn at a
sturgeon, wherein, I pray, is he happier than the other? If a man have a
crooked, ill-favored wife, who yet in his eye may stand in competition
with Venus, is it not the same as if she were truly beautiful? Or if
seeing an ugly, ill-pointed piece, he should admire the work as believing
it some great master's hand, were he not much happier, think you, than
they that buy such things at vast rates, and yet perhaps reap less
pleasure from them than the other? I know one of my name that gave his
new married wife some counterfeit jewels, and as he was a pleasant droll,
persuaded her that they were not only right but of an inestimable price;
and what difference, I pray, to her, that was as well pleased and
contented with glass and kept it as warily as if it had been a treasure?
In the meantime the husband saved his money and had this advantage of her
folly, that he obliged her as much as if he had bought them at a great
rate. Or what difference, think you, between those in Plato's imaginary
cave that stand gaping at the shadows and figures of things, so they
please themselves and have no need to wish, and that wise man, who, being
got loose from them, sees things truly as they are? Whereas that cobbler
in Lucian if he might always have continued his golden dreams, he would
never have desired any other happiness. So then there is no difference;
or, if there be, the fools have the advantage: first, in that their
happiness costs them least, that is to say, only some small persuasion;
next, that they enjoy it in common. And the possession of no good can be
delightful without a companion. For who does not know what a dearth there
is of wise men, if yet any one be to be found? And though the Greeks for
these so many ages have accounted upon seven only, yet so help me
Hercules, do but examine them narrowly, and I'll be hanged if you find
one half-witted fellow, nay or so much as one-quarter of a wise man,
among them all.

For whereas among the many praises of Bacchus they reckon this the chief,
that he washes away cares, and that too in an instant, do but sleep off
his weak spirits, and they come on again, as we say, on horseback. But
how much larger and more present is the benefit you receive by me, since,
as it were with a perpetual drunkenness I fill your minds with mirth,
fancies, and jollities, and that too without any trouble? Nor is there
any man living whom I let be without it; whereas the gifts of the gods
are scrambled, some to one and some to another. The sprightly delicious
wine that drives away cares and leaves such a flavor behind it grows not
everywhere. Beauty, the gift of Venus, happens to few; and to fewer gives
Mercury eloquence. Hercules makes not everyone rich. Homer's Jupiter
bestows not empire on all men. Mars oftentimes favors neither side. Many
return sad from Apollo's oracle. Phoebus sometimes shoots a plague among
us. Neptune drowns more than he saves: to say nothing of those
mischievous gods, Plutoes, Ates, punishments, favors, and the like, not
gods but executioners. I am that only Folly that so readily and
indifferently bestows my benefits on all. Nor do I look to be entreated,
or am I subject to take pet, and require an expiatory sacrifice if some
ceremony be omitted. Nor do I beat heaven and earth together if, when the
rest of the gods are invited, I am passed by or not admitted to the
stream of their sacrifices. For the rest of the gods are so curious in
this point that such an omission may chance to spoil a man's business;
and therefore one has as good even let them alone as worship them: just
like some men, who are so hard to please, and withall so ready to do
mischief, that 'tis better be a stranger than have any familiarity
with them.

But no man, you'll say, ever sacrificed to Folly or built me a temple.
And troth, as I said before, I cannot but wonder at the ingratitude; yet
because I am easily to be entreated, I take this also in good part,
though truly I can scarce request it. For why should I require incense,
wafers, a goat, or sow when all men pay me that worship everywhere which
is so much approved even by our very divines? Unless perhaps I should
envy Diana that her sacrifices are mingled with human blood. Then do I
conceive myself most religiously worshiped when everywhere, as 'tis
generally done, men embrace me in their minds, express me in their
manners, and represent me in their lives, which worship of the saints is
not so ordinary among Christians. How many are there that burn candles to
the Virgin Mother, and that too at noonday when there's no need of them!
But how few are there that study to imitate her in pureness of life,
humility and love of heavenly things, which is the true worship and most
acceptable to heaven! Besides why should I desire a temple when the whole
world is my temple, and I'm deceived or 'tis a goodly one? Nor can I want
priests but in a land where there are no men. Nor am I yet so foolish as
to require statues or painted images, which do often obstruct my worship,
since among the stupid and gross multitude those figures are worshiped
for the saints themselves. And so it would fare with me, as it does with
them that are turned out of doors by their substitutes. No, I have
statues enough, and as many as there are men, everyone bearing my lively
resemblance in his face, how unwilling so ever he be to the contrary. And
therefore there is no reason why I should envy the rest of the gods if in
particular places they have their particular worship, and that too on set
days--as Phoebus at Rhodes; at Cyprus, Venus; at Argos, Juno; at Athens,
Minerva; in Olympus, Jupiter; at Tarentum, Neptune; and near the
Hellespont, Priapus--as long as the world in general performs me every
day much better sacrifices.

Wherein notwithstanding if I shall seem to anyone to have spoken more
boldly than truly, let us, if you please, look a little into the lives of
men, and it will easily appear not only how much they owe to me, but how
much they esteem me even from the highest to the lowest. And yet we will
not run over the lives of everyone, for that would be too long, but only
some few of the great ones, from whence we shall easily conjecture the
rest. For to what purpose is it to say anything of the common people, who
without dispute are wholly mine? For they abound everywhere with so many
several sorts of folly, and are every day so busy in inventing new, that
a thousand Democriti are too few for so general a laughter though there
were another Democritus to laugh at them too. 'Tis almost incredible what
sport and pastime they daily make the gods; for though they set aside
their sober forenoon hours to dispatch business and receive prayers, yet
when they begin to be well whittled with nectar and cannot think of
anything that's serious, they get them up into some part of heaven that
has better prospect than other and thence look down upon the actions of
men. Nor is there anything that pleases them better. Good, good! what an
excellent sight it is! How many several hurly-burlies of fools! for I
myself sometimes sit among those poetical gods.

Here's one desperately in love with a young wench, and the more she
slights him the more outrageously he loves her. Another marries a woman's
money, not herself. Another's jealousy keeps more eyes on her than Argos.
Another becomes a mourner, and how foolishly he carries it! nay, hires
others to bear him company to make it more ridiculous. Another weeps over
his mother-in-law's grave. Another spends all he can rap and run on his
belly, to be the more hungry after it. Another thinks there is no
happiness but in sleep and idleness. Another turmoils himself about other
men's business and neglects his own. Another thinks himself rich in
taking up moneys and changing securities, as we say borrowing of Peter to
pay Paul, and in a short time becomes bankrupt. Another starves himself
to enrich his heir. Another for a small and uncertain gain exposes his
life to the casualties of seas and winds, which yet no money can restore.
Another had rather get riches by war than live peaceably at home.
And
some there are that think them easiest attained by courting old childless
men with presents; and others again by making rich old women believe they
love them; both which afford the gods most excellent pastime, to see them
cheated by those persons they thought to have over-caught. But the most
foolish and basest of all others are our merchants, to wit such as
venture on everything be it never so dishonest, and manage it no better;
who though they lie by no allowance, swear and forswear, steal, cozen,
and cheat, yet shuffle themselves into the first rank, and all because
they have gold rings on their fingers. Nor are they without their
flattering friars that admire them and give them openly the title of
honorable, in hopes, no doubt, to get some small snip of it themselves.

There are also a kind of Pythagoreans with whom all things are so common
that if they get anything under their cloaks, they make no more scruple
of carrying it away than if it were their own by inheritance. There are
others too that are only rich in conceit, and while they fancy to
themselves pleasant dreams, conceive that enough to make them happy. Some
desire to be accounted wealthy abroad and are yet ready to starve at
home. One makes what haste he can to set all going, and another rakes it
together by right or wrong. This man is ever laboring for public honors,
and another lies sleeping in a chimney corner. A great many undertake
endless suits and outvie one another who shall most enrich the dilatory
judge or corrupt advocate. One is all for innovations and another for
some great he-knows-not-what. Another leaves his wife and children at
home and goes to Jerusalem, Rome, or in pilgrimage to St. James's where
he has no business. In short, if a man like Menippus of old could look
down from the moon and behold those innumerable rufflings of mankind, he
would think he saw a swarm of flies and gnats quarreling among
themselves, fighting, laying traps for one another, snatching, playing,
wantoning, growing up, falling, and dying. Nor is it to be believed what
stir, what broils, this little creature raises, and yet in how short a
time it comes to nothing itself; while sometimes war, other times
pestilence, sweeps off many thousands of them together.

But let me be most foolish myself, and one whom Democritus may not only
laugh at but flout, if I go one foot further in the discovery of the
follies and madnesses of the common people. I'll betake me to them that
carry the reputation of wise men and hunt after that golden bough, as
says the proverb. Among whom the grammarians hold the first place, a
generation of men than whom nothing would be more miserable, nothing more
perplexed, nothing more hated of the gods, did not I allay the troubles
of that pitiful profession with a certain kind of pleasant madness. For
they are not only subject to those five curses with which Home begins his
Iliads, as says the Greek epigram, but six hundred; as being ever
hunger-starved and slovens in their schools--schools, did I say? Nay,
rather cloisters, bridewells, or slaughterhouses--grown old among a
company of boys, deaf with their noise, and pined away with stench and
nastiness. And yet by my courtesy it is that they think themselves the
most excellent of all men, so greatly do they please themselves in
frighting a company of fearful boys with a thundering voice and big looks,
tormenting them with ferules, rods, and whips; and, laying about them
without fear or wit, imitate the ass in the lion's skin. In the meantime
all that nastiness seems absolute spruceness, that stench a perfume, and
that miserable slavery a kingdom, and such too as they would not change
their tyranny for Phalaris' or Dionysius' empire. Nor are they less happy
in that new opinion they have taken up of being learned; for whereas most
of them beat into boys' heads nothing but foolish toys, yet, you good
gods! what Palemon, what Donatus, do they not scorn in comparison of
themselves? And so, I know not by what tricks, they bring it about that
to their boys' foolish mothers and dolt-headed fathers they pass for such
as they fancy themselves. Add to this that other pleasure of theirs, that
if any of them happen to find out who was Anchises' mother, or pick out
of some worm-eaten manuscript a word not commonly known--as suppose it
bubsequa for a cowherd, bovinator for a wrangler, manticulator for a
cutpurse--or dig up the ruins of some ancient monument with the letters
half eaten out; O Jupiter! what towerings! what triumphs! what
commendations! as if they had conquered Africa or taken in Babylon.

But what of this when they give up and down their foolish insipid verses,
and there wants not others that admire them as much? They believe
presently that Virgil's soul is transmigrated into them! But nothing like
this, when with mutual compliments they praise, admire, and claw one
another. Whereas if another do but slip a word and one more quick-sighted
than the rest discover it by accident, O Hercules! what uproars, what
bickerings, what taunts, what invectives! If I lie, let me have the ill
will of all the grammarians. I knew in my time one of many arts, a
Grecian, a Latinist, a mathematician, a philosopher, a physician, a man
master of them all, and sixty years of age, who, laying by all the rest,
perplexed and tormented himself for above twenty years in the study of
grammar, fully reckoning himself a prince if he might but live so long
till he could certainly determine how the eight parts of speech were to
be distinguished, which none of the Greeks or Latins had yet fully
cleared: as if it were a matter to be decided by the sword if a man made
an adverb of a conjunction. And for this cause is it that we have as many
grammars as grammarians; nay more, forasmuch as my friend Aldus has given
us above five, not passing by any kind of grammar, how barbarously or
tediously soever compiled, which he has not turned over and examined;
envying every man's attempts in this kind, how to be pitied than happy,
as persons that are ever tormenting themselves; adding, changing, putting
in, blotting out, revising, reprinting, showing it to friends, and nine
years in correcting, yet never fully satisfied; at so great a rate do
they purchase this vain reward, to wit, praise, and that too of a very
few, with so many watchings, so much sweat, so much vexation and loss of
sleep, the most precious of all things. Add to this the waste of health,
spoil of complexion, weakness of eyes or rather blindness, poverty, envy,
abstinence from pleasure, over-hasty old age, untimely death, and the
like; so highly does this wise man value the approbation of one or two
blear-eyed fellows. But how much happier is this my writer's dotage who
never studies for anything but puts in writing whatever he pleases or
what comes first in his head, though it be but his dreams; and all this
with small waste of paper, as well knowing that the vainer those trifles
are, the higher esteem they will have with the greater number, that is to
say all the fools and unlearned. And what matter is it to slight those
few learned if yet they ever read them? Or of what authority will the
censure of so few wise men be against so great a cloud of gainsayers?

But they are the wiser that put out other men's works for their own, and
transfer that glory which others with great pains have obtained to
themselves; relying on this, that they conceive, though it should so
happen that their theft be never so plainly detected, that yet they
should enjoy the pleasure of it for the present. And 'tis worth one's
while to consider how they please themselves when they are applauded by
the common people, pointed at in a crowd, "This is that excellent
person;" lie on booksellers' stalls; and in the top of every page have
three hard words read, but chiefly exotic and next degree to conjuring;
which, by the immortal gods! what are they but mere words? And again, if
you consider the world, by how few understood, and praised by fewer! for
even among the unlearned there are different palates. Or what is it that
their own very names are often counterfeit or borrowed from some books of
the ancients? When one styles himself Telemachus, another Sthenelus, a
third Laertes, a fourth Polycrates, a fifth Thrasymachus. So that there
is no difference whether they title their books with the "Tale of a Tub,"
or, according to the philosophers, by alpha, beta.

But the most pleasant of all is to see them praise one another with
reciprocal epistles, verses, and encomiums; fools their fellow fools, and
dunces their brother dunces. This, in the other's opinion, is an absolute
Alcaeus; and the other, in his, a very Callimachus. He looks upon Tully
as nothing to the other, and the other again pronounces him more learned
than Plato. And sometimes too they pick out their antagonist and think to
raise themselves a fame by writing one against the other; while the giddy
multitude are so long divided to whether of the two they shall determine
the victory, till each goes off conqueror, and, as if he had done some
great action, fancies himself a triumph. And now wise men laugh at these
things as foolish, as indeed they are. Who denies it? Yet in the
meantime, such is my kindness to them, they live a merry life and would
not change their imaginary triumphs, no, not with the Scipioes. While yet
those learned men, though they laugh their fill and reap the benefit of
the other's folly, cannot without ingratitude deny but that even they too
are not a little beholding to me themselves.

And among them our advocates challenge the first place, nor is there any
sort of people that please themselves like them: for while they daily
roll Sisyphus his stone, and quote you a thousand cases, as it were, in a
breath no matter how little to the purpose, and heap glosses upon
glosses, and opinions on the neck of opinions, they bring it at last to
this pass, that that study of all other seems the most difficult. Add to
these our logicians and sophists, a generation of men more prattling than
an echo and the worst of them able to outchat a hundred of the best
picked gossips. And yet their condition would be much better were they
only full of words and not so given to scolding that they most
obstinately hack and hew one another about a matter of nothing and make
such a sputter about terms and words till they have quite lost the sense.
And yet they are so happy in the good opinion of themselves that as soon
as they are furnished with two or three syllogisms, they dare boldly
enter the lists against any man upon any point, as not doubting but to
run him down with noise, though the opponent were another Stentor.

And next these come our philosophers, so much reverenced for their furred
gowns and starched beards that they look upon themselves as the only wise
men and all others as shadows. And yet how pleasantly do they dote while
they frame in their heads innumerable worlds; measure out the sun, the
moon, the stars, nay and heaven itself, as it were, with a pair of
compasses; lay down the causes of lightning, winds, eclipses, and other
the like inexplicable matters; and all this too without the least
doubting, as if they were Nature's secretaries, or dropped down among us
from the council of the gods; while in the meantime Nature laughs at them
and all their blind conjectures. For that they know nothing, even this is
a sufficient argument, that they don't agree among themselves and so are
incomprehensible touching every particular. These, though they have not
the least degree of knowledge, profess yet that they have mastered all;
nay, though they neither know themselves, nor perceive a ditch or block
that lies in their way, for that perhaps most of them are half blind, or
their wits a wool-gathering, yet give out that they have discovered
ideas, universalities, separated forms, first matters, quiddities,
haecceities, formalities, and the like stuff; things so thin and bodiless
that I believe even Lynceus himself was not able to perceive them. But
then chiefly do they disdain the unhallowed crowd as often as with their
triangles, quadrangles, circles, and the like mathematical devices, more
confounded than a labyrinth, and letters disposed one against the other,
as it were in battle array, they cast a mist before the eyes of the
ignorant. Nor is there wanting of this kind some that pretend to
foretell things by the stars and make promises of miracles beyond
all things of soothsaying, and are so fortunate as to meet with people
that believe them.

But perhaps I had better pass over our divines in silence and not stir
this pool or touch this fair but unsavory plant, as a kind of men that
are supercilious beyond comparison, and to that too, implacable; lest
setting them about my ears, they attack me by troops and force me to a
recantation sermon, which if I refuse, they straight pronounce me a
heretic. For this is the thunderbolt with which they fright those whom
they are resolved not to favor. And truly, though there are few others
that less willingly acknowledge the kindnesses I have done them, yet even
these too stand fast bound to me upon no ordinary accounts; while being
happy in their own opinion, and as if they dwelt in the third heaven,
they look with haughtiness on all others as poor creeping things and
could almost find in their hearts to pity them; while hedged in with so
many magisterial definitions, conclusions, corollaries, propositions
explicit and implicit, they abound with so many starting-holes that
Vulcan's net cannot hold them so fast, but they'll slip through with
their distinctions, with which they so easily cut all knots asunder that
a hatchet could not have done it better, so plentiful are they in their
new-found words and prodigious terms. Besides, while they explicate the
most hidden mysteries according to their own fancy--as how the world was
first made; how original sin is derived to posterity; in what manner, how
much room, and how long time Christ lay in the Virgin's womb; how
accidents subsist in the Eucharist without their subject.

But these are common and threadbare; these are worthy of our great and
illuminated divines, as the world calls them! At these, if ever they fall
athwart them, they prick up--as whether there was any instant of time in
the generation of the Second Person; whether there be more than one
filiation in Christ; whether it be a possible proposition that God the
Father hates the Son; or whether it was possible that Christ could have
taken upon Him the likeness of a woman, or of the devil, or of an ass, or
of a stone, or of a gourd; and then how that gourd should have preached,
wrought miracles, or been hung on the cross; and what Peter had
consecrated if he had administered the Sacrament at what time the body of
Christ hung upon the cross; or whether at the same time he might be said
to be man; whether after the Resurrection there will be any eating and
drinking, since we are so much afraid of hunger and thirst in this world.
There are infinite of these subtle trifles, and others more subtle than
these, of notions, relations, instants, formalities, quiddities,
haecceities, which no one can perceive without a Lynceus whose eyes could
look through a stone wall and discover those things through the thickest
darkness that never were.

Add to this those their other determinations, and those too so contrary
to common opinion that those oracles of the Stoics, which they call
paradoxes, seem in comparison of these but blockish and idle--as 'tis a
lesser crime to kill a thousand men than to set a stitch on a poor man's
shoe on the Sabbath day; and that a man should rather choose that the
whole world with all food and raiment, as they say, should perish, than
tell a lie, though never so inconsiderable. And these most subtle
subtleties are rendered yet more subtle by the several methods of so many
Schoolmen, that one might sooner wind himself out of a labyrinth than the
entanglements of the realists, nominalists, Thomists, Albertists,
Occamists, Scotists. Nor have I named all the several sects, but only
some of the chief; in all which there is so much doctrine and so much
difficulty that I may well conceive the apostles, had they been to deal
with these new kind of divines, had needed to have prayed in aid of some
other spirit.

Paul knew what faith was, and yet when he said, "Faith is the substance
of things hoped for, and the evidence of things not seen," he did not
define it doctor-like. And as he understood charity well himself, so he
did as illogically divide and define it to others in his first Epistle to
the Corinthians, Chapter the thirteenth. And devoutly, no doubt, did the
apostles consecrate the Eucharist; yet, had they been asked the question
touching the "terminus a quo" and the "terminus ad quem" of
transubstantiation; of the manner how the same body can be in several
places at one and the same time; of the difference the body of Christ has
in heaven from that of the cross, or this in the Sacrament; in what point
of time transubstantiation is, whereas prayer, by means of which it is,
as being a discrete quantity, is transient; they would not, I conceive,
have answered with the same subtlety as the Scotists dispute and define
it. They knew the mother of Jesus, but which of them has so
philosophically demonstrated how she was preserved from original sin as
have done our divines? Peter received the keys, and from Him too that
would not have trusted them with a person unworthy; yet whether he had
understanding or no, I know not, for certainly he never attained to that
subtlety to determine how he could have the key of knowledge that had no
knowledge himself. They baptized far and near, and yet taught nowhere
what was the formal, material, efficient, and final cause of baptism, nor
made the least mention of delible and indelible characters. They
worshiped, 'tis true, but in spirit, following herein no other than that
of the Gospel, "God is a Spirit, and they that worship, must worship him
in spirit and truth;" yet it does not appear it was at that time revealed
to them that an image sketched on the wall with a coal was to be
worshiped with the same worship as Christ Himself, if at least the two
forefingers be stretched out, the hair long and uncut, and have three
rays about the crown of the head. For who can conceive these things,
unless he has spent at least six and thirty years in the philosophical
and supercelestial whims of Aristotle and the Schoolmen?

In like manner, the apostles press to us grace; but which of them
distinguishes between free grace and grace that makes a man acceptable?
They exhort us to good works, and yet determine not what is the work
working, and what a resting in the work done. They incite us to charity,
and yet make no difference between charity infused and charity wrought in
us by our own endeavors. Nor do they declare whether it be an accident or
a substance, a thing created or uncreated. They detest and abominate sin,
but let me not live if they could define according to art what that is
which we call sin, unless perhaps they were inspired by the spirit of the
Scotists. Nor can I be brought to believe that Paul, by whose learning
you may judge the rest, would have so often condemned questions,
disputes, genealogies, and, as himself calls them, "strifes of words," if
he had thoroughly understood those subtleties, especially when all the
debates and controversies of those times were rude and blockish in
comparison of the more than Chrysippean subtleties of our masters.
Although yet the gentlemen are so modest that if they meet with anything
written by the apostles not so smooth and even as might be expected from
a master, they do not presently condemn it but handsomely bend it to
their own purpose, so great respect and honor do they give, partly to
antiquity and partly to the name of apostle. And truly 'twas a kind of
injustice to require so great things of them that never heard the least
word from their masters concerning it. And so if the like happen in
Chrysostom, Basil, Jerome, they think it enough to say they are not
obliged by it.

The apostles also confuted the heathen philosophers and Jews, a people
than whom none more obstinate, but rather by their good lives and
miracles than syllogisms: and yet there was scarce one among them that
was capable of understanding the least "quodlibet" of the Scotists. But
now, where is that heathen or heretic that must not presently stoop to
such wire-drawn subtleties, unless he be so thick-skulled that he can't
apprehend them, or so impudent as to hiss them down, or, being furnished
with the same tricks, be able to make his party good with them? As if a
man should set a conjurer on work against a conjurer, or fight with one
hallowed sword against another, which would prove no other than a work to
no purpose. For my own part I conceive the Christians would do much
better if instead of those dull troops and companies of soldiers with
which they have managed their war with such doubtful success, they would
send the bawling Scotists, the most obstinate Occamists, and invincible
Albertists to war against the Turks and Saracens; and they would see, I
guess, a most pleasant combat and such a victory as was never before. For
who is so faint whom their devices will not enliven? who so stupid whom
such spurs can't quicken? or who so quick-sighted before whose eyes they
can't cast a mist?

But you'll say, I jest. Nor are you without cause, since even among
divines themselves there are some that have learned better and are ready
to turn their stomachs at those foolish subtleties of the others. There
are some that detest them as a kind of sacrilege and count it the height
of impiety to speak so irreverently of such hidden things, rather to be
adored than explicated; to dispute of them with such profane and
heathenish niceties; to define them so arrogantly and pollute the majesty
of divinity with such pithless and sordid terms and opinions. Meantime
the others please, nay hug themselves in their happiness, and are so
taken up with these pleasant trifles that they have not so much leisure
as to cast the least eye on the Gospel or St. Paul's epistles. And while
they play the fool at this rate in their schools, they make account the
universal church would otherwise perish, unless, as the poets fancied of
Atlas that he supported heaven with his shoulders, they underpropped the
other with their syllogistical buttresses. And how great a happiness is
this, think you? while, as if Holy Writ were a nose of wax, they fashion
and refashion it according to their pleasure; while they require that
their own conclusions, subscribed by two or three Schoolmen, be accounted
greater than Solon's laws and preferred before the papal decretals;
while, as censors of the world, they force everyone to a recantation that
differs but a hair's breadth from the least of their explicit or implicit
determinations. And those too they pronounce like oracles. This
proposition is scandalous; this irreverent; this has a smack of heresy;
this no very good sound: so that neither baptism, nor the Gospel, nor
Paul, nor Peter, nor St. Jerome, nor St. Augustine, no nor most
Aristotelian Thomas himself can make a man a Christian, without these
bachelors too be pleased to give him his grace. And the like in their
subtlety in judging; for who would think he were no Christian that should
say these two speeches "matula putes" and "matula putet," or "ollae
fervere" and "ollam fervere" were not both good Latin, unless their
wisdoms had taught us the contrary? who had delivered the church from
such mists of error, which yet no one ever met with, had they not come
out with some university seal for it? And are they not most happy while
they do these things?

Then for what concerns hell, how exactly they describe everything, as if
they had been conversant in that commonwealth most part of their time!
Again, how do they frame in their fancy new orbs, adding to those we have
already an eighth! a goodly one, no doubt, and spacious enough, lest
perhaps their happy souls might lack room to walk in, entertain their
friends, and now and then play at football. And with these and a thousand
the like fopperies their heads are so full stuffed and stretched that I
believe Jupiter's brain was not near so big when, being in labor with
Pallas, he was beholding to the midwifery of Vulcan's axe. And therefore
you must not wonder if in their public disputes they are so bound about
the head, lest otherwise perhaps their brains might leap out. Nay, I have
sometimes laughed myself to see them so tower in their own opinion when
they speak most barbarously; and when they humh and hawh so pitifully
that none but one of their own tribe can understand them, they call it
heights which the vulgar can't reach; for they say 'tis beneath the
dignity of divine mysteries to be cramped and tied up to the narrow rules
of grammarians: from whence we may conjecture the great prerogative of
divines, if they only have the privilege of speaking corruptly, in which
yet every cobbler thinks himself concerned for his share. Lastly, they
look upon themselves as somewhat more than men as often as they are
devoutly saluted by the name of "Our Masters," in which they fancy there
lies as much as in the Jews' "Jehovah;" and therefore they reckon it a
crime if "Magister Noster" be written other than in capital letters; and
if anyone should preposterously say "Noster Magister," he has at once
overturned the whole body of divinity.

And next these come those that commonly call themselves the religious and
monks, most false in both titles, when both a great part of them are
farthest from religion, and no men swarm thicker in all places than
themselves. Nor can I think of anything that could be more miserable did
not I support them so many several ways. For whereas all men detest them
to that height, that they take it for ill luck to meet one of them by
chance, yet such is their happiness that they flatter themselves. For
first, they reckon it one of the main points of piety if they are so
illiterate that they can't so much as read. And then when they run over
their offices, which they carry about them, rather by tale than
understanding, they believe the gods more than ordinarily pleased with
their braying. And some there are among them that put off their
trumperies at vast rates, yet rove up and down for the bread they eat;
nay, there is scarce an inn, wagon, or ship into which they intrude not,
to the no small damage of the commonwealth of beggars. And yet, like
pleasant fellows, with all this vileness, ignorance, rudeness, and
impudence, they represent to us, for so they call it, the lives of the
apostles. Yet what is more pleasant than that they do all things by rule
and, as it were, a kind of mathematics, the least swerving from which
were a crime beyond forgiveness--as how many knots their shoes must be
tied with, of what color everything is, what distinction of habits, of
what stuff made, how many straws broad their girdles and of what fashion,
how many bushels wide their cowl, how many fingers long their hair, and
how many hours sleep; which exact equality, how disproportionate it is,
among such variety of bodies and tempers, who is there that does not
perceive it? And yet by reason of these fooleries they not only set
slight by others, but each different order, men otherwise professing
apostolical charity, despise one another, and for the different wearing
of a habit, or that 'tis of darker color, they put all things in
combustion. And among these there are some so rigidly religious that
their upper garment is haircloth, their inner of the finest linen; and,
on the contrary, others wear linen without and hair next their skins.
Others, again, are as afraid to touch money as poison, and yet neither
forbear wine nor dallying with women. In a word, 'tis their only care
that none of them come near one another in their manner of living, nor
do they endeavor how they may be like Christ, but how they may differ
among themselves.

And another great happiness they conceive in their names, while they call
themselves Cordiliers, and among these too, some are Colletes, some
Minors, some Minims, some Crossed; and again, these are Benedictines,
those Bernardines; these Carmelites, those Augustines; these Williamites,
and those Jacobines; as if it were not worth the while to be called
Christians. And of these, a great part build so much on their ceremonies
and petty traditions of men that they think one heaven is too poor a
reward for so great merit, little dreaming that the time will come when
Christ, not regarding any of these trifles, will call them to account for
His precept of charity. One shall show you a large trough full of all
kinds of fish; another tumble you out so many bushels of prayers; another
reckon you so many myriads of fasts, and fetch them up again in one
dinner by eating till he cracks again; another produces more bundles of
ceremonies than seven of the stoutest ships would be able to carry;
another brags he has not touched a penny these three score years without
two pair of gloves at least upon his hands; another wears a cowl so lined
with grease that the poorest tarpaulin would not stoop to take it up;
another will tell you he has lived these fifty-five years like a sponge,
continually fastened to the same place; another is grown hoarse with his
daily chanting; another has contracted a lethargy by his solitary living;
and another the palsy in his tongue for want of speaking. But Christ,
interrupting them in their vanities, which otherwise were endless, will
ask them, "Whence this new kind of Jews? I acknowledge one commandment,
which is truly mine, of which alone I hear nothing. I promised, 'tis
true, my Father's heritage, and that without parables, not to cowls, odd
prayers, and fastings, but to the duties of faith and charity. Nor can I
acknowledge them that least acknowledge their faults. They that would
seem holier than myself, let them if they like possess to themselves
those three hundred sixty-five heavens of Basilides the heretic's
invention, or command them whose foolish traditions they have preferred
before my precepts to erect them a new one. " When they shall hear these
things and see common ordinary persons preferred before them, with what
countenance, think you, will they behold one another? In the meantime
they are happy in their hopes, and for this also they are beholding
to me.

And yet these kind of people, though they are as it were of another
commonwealth, no man dares despise, especially those begging friars,
because they are privy to all men's secrets by means of confessions, as
they call them. Which yet were no less than treason to discover, unless,
being got drunk, they have a mind to be pleasant, and then all comes out,
that is to say by hints and conjectures but suppressing the names. But if
anyone should anger these wasps, they'll sufficiently revenge themselves
in their public sermons and so point out their enemy by circumlocutions
that there's no one but understands whom 'tis they mean, unless he
understand nothing at all; nor will they give over their barking till you
throw the dogs a bone. And now tell me, what juggler or mountebank you
had rather behold than hear them rhetorically play the fool in their
preachments, and yet most sweetly imitating what rhetoricians have
written touching the art of good speaking? Good God! what several
postures they have! How they shift their voice, sing out their words,
skip up and down, and are ever and anon making such new faces that they
confound all things with noise! And yet this knack of theirs is no less a
mystery that runs in succession from one brother to another; which though
it be not lawful for me to know, however I'll venture at it by
conjectures. And first they invoke whatever they have scraped from the
poets; and in the next place, if they are to discourse of charity, they
take their rise from the river Nilus; or to set out the mystery of the
cross, from bell and the dragon; or to dispute of fasting, from the
twelve signs of the zodiac; or, being to preach of faith, ground their
matter on the square of a circle.

I have heard myself one, and he no small fool--I was mistaken, I would
have said scholar--that being in a famous assembly explaining the mystery
of the Trinity, that he might both let them see his learning was not
ordinary and withal satisfy some theological ears, he took a new way, to
wit from the letters, syllables, and the word itself; then from the
coherence of the nominative case and the verb, and the adjective and
substantive: and while most of the audience wondered, and some of them
muttered that of Horace, "What does all this trumpery drive at? " at last
he brought the matter to this head, that he would demonstrate that the
mystery of the Trinity was so clearly expressed in the very rudiments of
grammar that the best mathematician could not chalk it out more plainly.
And in this discourse did this most superlative theologian beat his
brains for eight whole months that at this hour he's as blind as a
beetle, to wit, all the sight of his eyes being run into the sharpness of
his wit. But for all that he thinks nothing of his blindness, rather
taking the same for too cheap a price of such a glory as he won thereby.

And besides him I met with another, some eighty years of age, and such a
divine that you'd have sworn Scotus himself was revived in him. He, being
upon the point of unfolding the mystery of the name Jesus, did with
wonderful subtlety demonstrate that there lay hidden in those letters
whatever could be said of him; for that it was only declined with three
cases, he said, it was a manifest token of the Divine Trinity; and then,
that the first ended in _S_, the second in _M_, the third in _U_, there
was in it an ineffable mystery, to wit, those three letters declaring to
us that he was the beginning, middle, and end (_summum, medium, et
ultimum_) of all. Nay, the mystery was yet more abstruse; for he so
mathematically split the word Jesus into two equal parts that he left the
middle letter by itself, and then told us that that letter in Hebrew was
_schin_ or _sin_, and that _sin_ in the Scotch tongue, as he remembered,
signified as much as sin; from whence he gathered that it was Jesus that
took away the sins of the world. At which new exposition the audience
were so wonderfully intent and struck with admiration, especially the
theologians, that there wanted little but that Niobe-like they had been
turned to stones; whereas the like had almost happened to me, as befell
the Priapus in Horace. And not without cause, for when were the Grecian
Demosthenes or Roman Cicero ever guilty of the like? They thought that
introduction faulty that was wide of the matter, as if it were not the
way of carters and swineherds that have no more wit than God sent them.
But these learned men think their preamble, for so they call it, then
chiefly rhetorical when it has least coherence with the rest of the
argument, that the admiring audience may in the meanwhile whisper to
themselves, "What will he be at now? " In the third place, they bring in
instead of narration some texts of Scripture, but handle them cursorily,
and as it were by the bye, when yet it is the only thing they should have
insisted on. And fourthly, as it were changing a part in the play, they
bolt out with some question in divinity, and many times relating neither
to earth nor heaven, and this they look upon as a piece of art. Here they
erect their theological crests and beat into the people's ears those
magnificent titles of illustrious doctors, subtle doctors, most subtle
doctors, seraphic doctors, cherubin doctors, holy doctors, unquestionable
doctors, and the like; and then throw abroad among the ignorant people
syllogisms, majors, minors, conclusions, corollaries, suppositions, and
those so weak and foolish that they are below pedantry. There remains yet
the fifth act in which one would think they should show their mastery.
And here they bring in some foolish insipid fable out of _Speculum
Historiale_ or _Gesta Romanorum_ and expound it allegorically,
tropologically, and anagogically. And after this manner do they and their
chimera, and such as Horace despaired of compassing when he wrote "Humano
capiti," etc.

But they have heard from somebody, I know not whom, that the beginning of
a speech should be sober and grave and least given to noise. And
therefore they begin theirs at that rate they can scarce hear themselves,
as if it were not matter whether anyone understood them. They have
learned somewhere that to move the affections a louder voice is
requisite. Whereupon they that otherwise would speak like a mouse in a
cheese start out of a sudden into a downright fury, even there too, where
there's the least need of it. A man would swear they were past the power
of hellebore, so little do they consider where 'tis they run out. Again,
because they have heard that as a speech comes up to something, a man
should press it more earnestly, they, however they begin, use a strange
contention of voice in every part, though the matter itself be never so
flat, and end in that manner as if they'd run themselves out of breath.
Lastly, they have learned that among rhetoricians there is some mention
of laughter, and therefore they study to prick in a jest here and there;
but, O Venus! so void of wit and so little to the purpose that it may be
truly called an ass's playing on the harp. And sometimes also they use
somewhat of a sting, but so nevertheless that they rather tickle than
wound; nor do they ever more truly flatter than when they would seem to
use the greatest freedom of speech. Lastly, such is their whole action
that a man would swear they had learned it from our common tumblers,
though yet they come short of them in every respect. However, they are
both so like that no man will dispute but that either these learned their
rhetoric from them, or they theirs from these. And yet they light on some
that, when they hear them, conceive they hear very Demosthenes and
Ciceroes: of which sort chiefly are our merchants and women, whose ears
only they endeavor to please, because as to the first, if they stroke
them handsomely, some part or other of their ill-gotten goods is wont to
fall to their share. And the women, though for many other things they
favor this order, this is not the least, that they commit to their
breasts whatever discontents they have against their husbands. And now, I
conceive me, you see how much this kind of people are beholding to me,
that with their petty ceremonies, ridiculous trifles, and noise exercise
a kind of tyranny among mankind, believing themselves very Pauls and
Anthonies.

But I willingly give over these stage-players that are such ingrateful
dissemblers of the courtesies I have done them and such impudent
pretenders to religion which they haven't. And now I have a mind to give
some small touches of princes and courts, of whom I am had in reverence,
aboveboard and, as it becomes gentlemen, frankly. And truly, if they had
the least proportion of sound judgment, what life were more unpleasant
than theirs, or so much to be avoided? For whoever did but truly weigh
with himself how great a burden lies upon his shoulders that would truly
discharge the duty of a prince, he would not think it worth his while to
make his way to a crown by perjury and parricide. He would consider that
he that takes a scepter in his hand should manage the public, not his
private, interest; study nothing but the common good; and not in the
least go contrary to those laws whereof himself is both the author and
exactor: that he is to take an account of the good or evil administration
of all his magistrates and subordinate officers; that, though he is but
one, all men's eyes are upon him, and in his power it is, either like a
good planet to give life and safety to mankind by his harmless influence,
or like a fatal comet to send mischief and destruction; that the vices of
other men are not alike felt, nor so generally communicated; and that a
prince stands in that place that his least deviation from the rule of
honesty and honor reaches farther than himself and opens a gap to many
men's ruin. Besides, that the fortune of princes has many things
attending it that are but too apt to train them out of the way, as
pleasure, liberty, flattery, excess; for which cause he should the more
diligently endeavor and set a watch over himself, lest perhaps he be led
aside and fail in his duty. Lastly, to say nothing of treasons, ill will,
and such other mischiefs he's in jeopardy of, that that True King is over
his head, who in a short time will call him to account for every the
least trespass, and that so much the more severely by how much more
mighty was the empire committed to his charge. These and the like if a
prince should duly weigh, and weigh it he would if he were wise, he would
neither be able to sleep nor take any hearty repast.

But now by my courtesy they leave all this care to the gods and are only
taken up with themselves, not admitting anyone to their ear but such as
know how to speak pleasant things and not trouble them with business.
They believe they have discharged all the duty of a prince if they hunt
every day, keep a stable of fine horses, sell dignities and commanderies,
and invent new ways of draining the citizens' purses and bringing it into
their own exchequer; but under such dainty new-found names that though
the thing be most unjust in itself, it carries yet some face of equity;
adding to this some little sweet'nings that whatever happens, they may be
secure of the common people. And now suppose someone, such as they
sometimes are, a man ignorant of laws, little less than an enemy to the
public good, and minding nothing but his own, given up to pleasure, a
hater of learning, liberty, and justice, studying nothing less than the
public safety, but measuring everything by his own will and profit; and
then put on him a golden chain that declares the accord of all virtues
linked one to another; a crown set with diamonds, that should put him in
mind how he ought to excel all others in heroic virtues; besides a
scepter, the emblem of justice and an untainted heart; and lastly, a
purple robe, a badge of that charity he owes the commonwealth. All which
if a prince should compare them with his own life, he would, I believe,
be clearly ashamed of his bravery, and be afraid lest some or other
gibing expounder turn all this tragical furniture into a ridiculous
laughingstock.

And as to the court lords, what should I mention them? than most of whom
though there be nothing more indebted, more servile, more witless, more
contemptible, yet they would seem as they were the most excellent of all
others. And yet in this only thing no men more modest, in that they are
contented to wear about them gold, jewels, purple, and those other marks
of virtue and wisdom; but for the study of the things themselves, they
remit it to others, thinking it happiness enough for them that they can
call the king master, have learned the cringe _à la mode_, know when and
where to use those titles of Your Grace, My Lord, Your Magnificence; in a
word that they are past all shame and can flatter pleasantly. For these
are the arts that speak a man truly noble and an exact courtier.