No More Learning

A meere bookish
sufficiencie is unpleasant. All I expect of it is an imbellishing of
my actions, and not a foundation of them, according to Platoes mind,
who saith, constancie, faith, and sinceritie are true Philosophie;
as for other Sciences, and tending elsewhere, they are but garish
paintings. I would faine have Paluel or Pompey, those two excellent
dauncers of our time, with all their nimblenesse, teach any man to
doe their loftie tricks and high capers, only with seeing them done,
and without stirring out of his place, as some Pedanticall fellowes
would instruct our minds without moving or putting it in practice.
And glad would I be to find one that would teach us how to manage a
horse, to tosse a pike, to shoot-off a peece, to play upon the lute,
or to warble with the voice, without any exercise, as these kind of
men would teach us to judge, and how to speake well, without any
exercise of speaking or judging. In which kind of life, or as I may
terme it, Prentiship, what action or object soever presents itselfe
into our eies, may serve us in stead of a sufficient booke. A
prettie pranke of a boy, a knavish tricke of a page, a foolish part
of a lackey, an idle tale or any discourse else, spoken either in
jest or earnest, at the table or in companie, are even as new
subjects for us to worke upon: for furtherance whereof, commerce or
common societie among men, visiting of forraine countries, and
observing of strange fashions, are verie necessary, not only to be
able (after the manner of our yong gallants of France) to report how
many paces the Church of Santa Rotonda is in length or breadth, or
what rich garments the curtezan Signora Livia weareth, and the worth
of her hosen; or as some do, nicely to dispute how much longer or
broader the face of Nero is, which they have seene in some old
ruines of Italie, than that which is made for him in other old
monuments else-where. But they should principally observe, and be
able to make certaine relation of the humours and fashions of those
countries they have seene, that they may the better know how to
correct and prepare their wits by those of others. I would therefore
have him begin even from his infancie to travell abroad; and first,
that at one shoot he may hit two markes he should see neighbour-
countries, namely where languages are most different from ours; for,
unlesse a mans tongue be fashioned unto them in his youth, he shall
never attaine to the true pronunciation of them if he once grow in
yeares. Moreover, we see it received as a common opinion of the
wiser sort, that it agreeth not with reason, that a childe be
alwaies nuzzled, cockered, dandled, and brought up in his parents
lap or sight; forsomuch as their naturall kindnesse, or (as I may
call it) tender fondnesse, causeth often, even the wisest to prove
so idle, so over-nice, and so base-minded. For parents are not
capable, neither can they find in their hearts to see them checkt,
corrected, or chastised, nor indure to see them brought up so
meanly, and so far from daintinesse, and many times so dangerously,
as they must needs be. And it would grieve them to see their
children come home from those exercises, that a Gentleman must
necessarily acquaint himselfe with, sometimes all wet and bemyred,
other times sweatie and full of dust, and to drinke being either
extreme hot or exceeding cold; and it would trouble them to see him
ride a rough-untamed horse, or with his weapon furiously incounter a
skilful Fencer, or to handle or shoot-off a musket; against which
there is no remedy, if he will make him prove a sufficient,
compleat, or honest man: he must not be spared in his youth; and it
will come to passe, that he shall many times have occasion and be
forced to shocke the rules of Physicke.

Vitamque sub dio et trepidis agat
In rebus.
[Footnote: Hor. I. i. Od. ii. 4. ]

Leade he his life in open aire,
And in affaires full of despaire.

It is not sufficient to make his minde strong, his muskles must also
be strengthened: the mind is over-borne if it be not seconded: and
it is too much for her alone to discharge two offices. I have a
feeling how mine panteth, being joyned to so tender and sensible
[Footnote: Sensitive. ] a bodie, and that lieth so heavie upon it And
in my lecture, I often perceive how my Authors in their writings
sometimes commend examples for magnanimitie and force, that rather
proceed from a thicke skin and hardnes of the bones. I have knowne
men, women and children borne of so hard a constitution, that a blow
with a cudgell would lesse hurt them, than a filip would doe me, and
so dull and blockish, that they will neither stir tongue nor
eyebrowes, beat them never so much. When wrestlers goe about to
counterfeit the Philosophers patience, they rather shew the vigor of
their sinnewes than of their heart. For the custome to beare
travell, is to tolerate griefe: Labor callum obducit dolori.
[Footnote: Cic. Tusc. Qu. I. ii. ] "Labour worketh a hardnesse upon
sorrow. " Hee must be enured to suffer the paine and hardnesse of
exercises, that so he may be induced to endure the paine of the
colicke, of cauterie, of fals, of sprains, and other diseases
incident to mans bodie: yea, if need require, patiently to beare
imprisonment and other tortures, by which sufferance he shall come
to be had in more esteeme and accompt: for according to time and
place, the good as well as the bad man may haply fall into them; we
have seen it by experience. Whosoever striveth against the lawes,
threats good men with mischiefe and extortion. Moreover, the
authoritie of the Tutor (who should be soveraigne over him) is by
the cockering and presence of the parents, hindred and interrupted:
besides the awe and respect which the houshold beares him, and the
knowledge of the meane, possibilities, and greatnesse of his house,
are in my judgement no small lets [Footnote: Hindrances. ]in a young
Gentleman. In this schoole of commerce, and societie among men, I
have often noted this vice, that in lieu of taking acquaintance of
others, we only endevour to make our selves knowne to them: and we
are more ready to utter such merchandize as we have, than to
ingrosse and purchase new commodities. Silence and modestie are
qualities very convenient to civil conversation. It is also
necessary that a young man be rather taught to be discreetly-sparing
and close-handed, than prodigally-wastfull and lavish in his
expences, and moderate in husbanding his wealth when he shall come
to possesse it. And not to take pepper in the nose for every foolish
tale that shall be spoken in his presence, because it is an uncivil
importunity to contradict whatsoever is not agreeing to our humour:
let him be pleased to correct himselfe. And let him not seeme to
blame that in others which he refuseth to doe himselfe, nor goe
about to withstand common fashions, Licet sapere sine pompa, sine
invidia: [Footnote: SEN. Epist. ciii. f. ] "A man may bee wise
without ostentation, without envie. " Let him avoid those imperious
images of the world, those uncivil behaviours and childish ambition
wherewith, God wot, too-too many are possest: that is, to make a
faire shew of that which is not in him: endevouring to be reputed
other than indeed he is; and as if reprehension and new devices were
hard to come by, he would by that meane acquire into himselfe the
name of some peculiar vertue. As it pertaineth but to great Poets to
use the libertie of arts; so is it tolerable but in noble minds and
great spirits to have a preheminence above ordinarie fashions. Si
quid Socrates et Aristippus contra morem et consuetudinem fecerunt,
idem sibi ne arbitretur licere: Magis enim illi et divinis bonis
hanc licentiam assequebantur: [Footnote: CIC. Off. 1. i. ] "If
Socrates and Aristippus have done ought against custome or good
manner, let not a man thinke he may doe the same: for they obtained
this licence by their great and excellent good parts:" He shall be
taught not to enter rashly into discourse or contesting, but when he
shall encounter with a Champion worthie his strength; And then would
I not have him imploy all the tricks that may fit his turne, but
only such as may stand him in most stead. That he be taught to be
curious in making choice of his reasons, loving pertinency, and by
consequence brevitie. That above all, he be instructed to yeeld, yea
to quit his weapons unto truth, as soone as he shall discerne the
same, whether it proceed from his adversarie, or upon better advice
from himselfe; for he shall not be preferred to any place of
eminencie above others, for repeating of a prescript [Footnote:
Fixed beforehand. ] part; and he is not engaged to defend any cause,
further than he may approove it; nor shall he bee of that trade
where the libertie for a man to repent and re-advise himselfe is
sold for readie money, Neque, ut omnia, que praescripta et imperata
sint, defendat, necessitate ulla cogitur: [Footnote: CIC. Acad. Qu.
I. iv. ] "Nor is he inforced by any necessitie to defend and make
good all that is prescribed and commanded him. " If his tutor agree
with my humour, he shall frame his affection to be a most loyall and
true subject to his Prince, and a most affectionate and couragious
Gentleman in al that may concerne the honor of his Soveraigne or the
good of his countrie, and endevour to suppresse in him all manner of
affection to undertake any action Otherwise than for a publike good
and dutie. Besides many inconveniences, which greatly prejudice our
libertie by reason of these particular bonds, the judgment of a man
that is waged and bought, either it is lesse free and honest, or
else it is blemisht with oversight and ingratitude. A meere and
precise Courtier can neither have law nor will to speake or thinke
otherwise than favourablie of his Master, who among so many
thousands of his subjects hath made choice of him alone, to
institute and bring him up with his owne hand. These favours, with
the commodities that follow minion [Footnote: Favorite. ] Courtiers,
corrupt (not without some colour of reason) his libertie, and dazle
his judgement. It is therefore commonly scene that the Courtiers-
language differs from other mens, in the same state, and to be of no
great credit in such matters. Let therefore his conscience and
vertue shine in his speech, and reason be his chiefe direction, Let
him be taught to confesse such faults as he shall discover in his
owne discourses, albeit none other perceive them but himselfe; for
it is an evident shew of judgement, and effect of sinceritie, which
are the chiefest qualities he aymeth at. That wilfully to strive,
and obstinately to contest in words, are common qualities, most
apparent in basest mindes: That to readvise and correct himselfe,
and when one is most earnest, to leave an ill opinion, are rare,
noble, and Philosophicall conditions. Being in companie, he shall be
put in minde, to cast his eyes round about, and every where: For I
note, that the chiefe places are usually seezed upon by the most
unworthie and lesse capable; and that height of fortune is seldome
joyned with sufficiencie. I have scene that whilst they at the upper
end of a board were busie entertaining themselves with talking of
the beautie of the hangings about a chamber, or of the taste of some
good cup of wine, many good discourses at the lower end have utterly
been lost. He shall weigh the carriage of every man in his calling,
a Heardsman, a Mason, a Stranger, or a Traveller; all must be
imployed; every one according to his worth; for all helps to make up
houshold; yea, the follie and the simplicitie of others shall be as
instructions to him. By controlling the graces and manners of
others, he shall acquire unto himselfe envie of the good and
contempt of the bad. Let him hardly be possest with an honest
curiositie to search out the nature and causes of all things: let
him survay whatsoever is rare and singular about him; a building, a
fountaine, a man, a place where any battell hath been fought, or the
passages of Caesar or Charlemaine.

Quae tellus sit lenta gelu, qua putris ab aestu,
Ventus in Italiam quis bene vela ferat.
[Footnote: Prop. 1. iv. El. iii. 39. ]

What land is parcht with heat, what clog'd with frost.
What wind drives kindly to th' Italian coast.

He shall endevour to be familiarly acquainted with the customes,
with the meanes, with the state, with the dependances and alliances
of all Princes; they are things soone and pleasant to be learned,
and most profitable to be knowne. In this acquaintance of men, my
intending is, that hee chiefely comprehend them, that live but by
the memorie of bookes. He shall, by the help of Histories, in forme
himselfe of the worthiest minds that were in the best ages. It is a
frivolous studie, if a man list, but of unvaluable worth to such as
can make use of it, and as Plato saith, the only studie the
Lacedemonians reserved for themselves. What profit shall he not
reap, touching this point, reading the lives of our Plutark? Alwayes
conditioned, the master bethinke himselfe whereto his charge
tendeth, and that he imprint not so much in his schollers mind the
date of the ruine of Carthage, as the manners of Hanniball and
Scipio, nor so much where Marcellus died, as because he was unworthy
of his devoire [Footnote: Task. ] he died there: that he teach him
not so much to know Histories as to judge of them. It is amongst
things that best agree with my humour, the subject to which our
spirits doe most diversly applie themselves. I have read in Titus
Livius a number of things, which peradventure others never read, in
whom Plutarke haply read a hundred more than ever I could read, and
which perhaps the author himselfe did never intend to set downe. To
some kind of men it is a meere gramaticali studie, but to others a
perfect anatomie [Footnote: Dissection, analytical exposition. ] of
Philosophie; by meanes whereof the secretest part of our nature is
searched into. There are in Plutarke many ample discourses most
worthy to be knowne: for in my judgement, he is the chiefe work-
master of such works, whereof there are a thousand, whereat he hath
but slightly glanced; for with his finger he doth but point us out a
way to walke in, if we list; and is sometimes pleased to give but a
touch at the quickest and maine point of a discourse, from whence
they are by diligent studie to be drawne, and so brought into open
market. As that saying of his, That the inhabitants of Asia served
but one alone, because they could not pronounce one onely syllable,
which is Non, gave perhaps both subject and occasion to my friend
Boetie to compose his booke of voluntarie servitude. If it were no
more but to see Plutarke wrest a slight action to mans life, or a
word that seemeth to beare no such sence, it will serve for a whole
discourse. It is pittie men of understanding should so much love
brevitie; without doubt their reputation is thereby better, but we
the worse. Plutarke had rather we should commend him for his
judgement than for his knowledge, he loveth better to leave a kind
of longing-desire in us of him, than a satietie. He knew verie well
that even in good things too much may be said: and that Alexandridas
did justly reprove him who spake verie good sentences to the
Ephores, but they were over tedious. Oh stranger, quoth he, thou
speakest what thou oughtest, otherwise then [Footnote: Than. ] thou
shouldest. Those that have leane and thin bodies stuffe them up with
bumbasting. [Footnote: Padding. ] And such as have but poore matter,
will puffe it up with loftie words. There is a marvelous
cleerenesse, or as I may terme it an enlightning of mans judgement
drawne from the commerce of men, and by frequenting abroad in the
world; we are all so contrived and compact in our selves, that our
sight is made shorter by the length of our nose. When Socrates was
demaunded whence he was, he answered, not of Athens, but of the
world; for he, who had his imagination more full and farther
stretching, embraced all the world for his native Citie, and
extended his acquaintance, his societie, and affections to all man-
kind: and not as we do, that looke no further than our feet. If the
frost chance to nip the vines about my village, my Priest doth
presently argue that the wrath of God hangs over our head, and
threatneth all mankind: and judgeth that the Pippe [Footnote: A
disease. ] is alreadie falne upon the Canibals.

In viewing these intestine and civill broiles of ours, who doth not
exclaime, that this worlds vast frame is neere unto a dissolution,
and that the day of judgement is readie to fall on us? never
remembering that many worse revolutions have been seene, and that
whilest we are plunged in griefe, and overwhelmed in sorrow, a
thousand other parts of the world besides are blessed with
happinesse, and wallow in pleasures, and never thinke on us?
whereas, when I behold our lives, our licence, and impunitie, I
wonder to see them so milde and easie. He on whose head it haileth,
thinks all the Hemispheare besides to be in a storme and tempest.
And as that dull-pated Savoyard said, that if the seelie [Footnote
31: Simple. ] King of France could cunningly have managed his
fortune, he might verie well have made himselfe chiefe Steward of
his Lords household, whose imagination conceived no other greatnesse
than his Masters; we are all insensible of this kind of errour: an
errour of great consequence and prejudice. But whosoever shall
present unto his inward eyes, as it were in a Table, the Idea of the
great image of our universall mother Nature, attired in her richest
robes, sitting in the throne of her Majestic, and in her visage
shall read so generall and so constant a varietie; he that therein
shall view himselfe, not himselfe alone, but a whole Kingdome, to be
in respect of a great circle but the smallest point that can be
imagined, he onely can value things according to their essentiall
greatnesse and proportion. This great universe (which some multiplie
as Species under one Genus) is the true looking-glasse wherein we
must looke, if we will know whether we be of a good stamp or in the
right byase. To conclude, I would have this worlds-frame to be my
Schollers choise-booke. [Footnote: Book of examples] So many strange
humours, sundrie sects, varying judgements, diverse opinions,
different lawes, and fantasticall customes teach us to judge rightly
of ours, and instruct our judgement to acknowledge his imperfections
and naturall weaknesse, which is no easie an apprentiship: So many
innovations of estates, so many fals of Princes, and changes of
publike fortune, may and ought to teach us, not to make so great
accompt of ours: So many names, so many victories, and so many
conquests buried in darke oblivion, makes the hope to perpetuate our
names but ridiculous, by the surprising of ten Argo-lettiers,
[Footnote: Mounted Bowmen. ] or of a small cottage, which is knowne
but by his fall. The pride and fiercenesse of so many strange and
gorgeous shewes: the pride-puft majestie of so many courts, and of
their greatnesse, ought to confirme and assure our sight,
undauntedly to beare the affronts and thunder-claps of ours, without
feeling our eyes: So many thousands of men, lowlaide in their graves
afore us, may encourage us not to feare, or be dismaied to go meet
so good companie in the other world, and so of all things else. Our
life (said Pithagoras) drawes neare unto the great and populous
assemblies of the Olympike games, wherein some, to get the glorie
and to win the goale of the games, exercise their bodies with all
industrie; others, for greedinesse of gaine, bring thither
marchandise to sell: others there are (and those be not the worst)
that seek after no other good, but to marke how wherefore, and to
what end, all things are done: and to be spectators or observers of
other mens lives and actions, that so they may the better judge and
direct their owne. Unto examples may all the most profitable
Discourses of Philosophic be sorted, which ought to be the touch-
stone of human actions, and a rule to square them by, to whom may be
said,

---quid fas optare, quid asper
Vtile nummus habet, patriae charisque propinquis
Quantum elargiri deceat, quem te Deus esse
lussit, et humana qua parte locaius es in re.
[Footnote: Pers. Sat. iii. 69. ]
Quid sumus, aut quidnam victuri gignimur.
[Footnote: Ib. 67. ]

What thou maiest wish, what profit may come cleare,
From new-stampt coyne, to friends and countrie deare
What thou ought'st give: whom God would have thee bee,
And in what part mongst men he placed thee.
What we are, and wherefore,
To live heer we were bore.

What it is to know, and not to know (which ought to be the scope of
studie), what valour, what temperance, and what justice is: what
difference there is betweene ambition and avarice, bondage and
freedome, subjection and libertie, by which markes a man may
distinguish true and perfect contentment, and how far-forth one
ought to feare or apprehend death, griefe, or shame.

Et quo quemque modo fugiatque. feratque laborem.
[Footnote: Virg. Aen. 1. iii. 853. ]

How ev'ry labour he may plie,
And beare, or ev'ry labour flie.

What wards or springs move us, and the causes of so many motions in
us: For me seemeth, that the first discourses, wherewith his conceit
should be sprinkled, ought to be those that rule his manners and
direct his sense; which will both teach him to know himselfe, and
how to live and how to die well. Among the liberall Sciences, let us
begin with that which makes us free: Indeed, they may all, in some
sort stead us, as an instruction to our life, and use of it, as all
other things else serve the same to some purpose or other. But let
us make especiall choice of that which may directly and pertinently
serve the same. If we could restraine and adapt the appurtenances of
our life to their right byase and naturall limits, we should find
the best part of the Sciences that now are in use, cleane out of
fashion with us: yea, and in those that are most in use, there are
certaine by-wayes and deep-flows most profitable, which we should do
well to leave, and according to the institution of Socrates, limit
the course of our studies in those where profit is wanting.

----sapere aude,
Incipe: vivendi qui recte prorogat horam,
Rusticus expectat dum defluat amnis, at ille
Labitur, et labetur in omne volubilis avum.
[Footnote: Hor. I. i. Epist. ii. 40. ]

Be bold to be wise: to begin, be strong,
He that to live well doth the time prolong,
Clowne-like expects, till downe the streame be run,
That runs, and will run, till the world be done.

It is mere simplicitie to teach our children,

Quid moveant Pisces, animosaque signa Leonis,
Lotus et Hesperia quid Capricornus aqua.
[Footnote: Prop. I. El. i. 85. ]
What Pisces move, or hot breath'd Leos beames,
Or Capricornus bath'd in western streames,

the knowledge of the starres, and the motion of the eighth spheare,
before their owne;
[Greek text quote omited]
[Footnote: Anacr. Od. xvii. 10, 12. ]

What longs it to the seaven stars, and me,
Or those about Bootes be.

Anaximenes writing to Pythagoras, saith, "With what sense can I
amuse my selfe in the secrets of the Starres, having continually
death or bondage before mine eyes? " For at that time the Kings of
Persia were making preparations to war against his Countrie. All men
ought to say so: Being beaten with ambition, with avarice, with
rashnesse, and with superstition, and having such other enemies unto
life within him. Wherefore shall I study and take care about the
mobility and variation of the world? When hee is once taught what is
fit to make him better and wiser, he shall be entertained with
Logicke, naturall Philosophy, Geometry, and Rhetoricke, then having
setled his judgement, looke what science he doth most addict
himselfe unto, he shall in short time attaine to the perfection of
it. His lecture shall be somtimes by way of talke and sometimes by
booke: his tutor may now and then supply him with the same Author,
as an end and motive of his institution: sometimes giving him the
pith and substance of it ready chewed. And if of himselfe he be not
so throughly acquainted with bookes, that hee may readily find so
many notable discourses as are in them to effect his purpose, it
shall not be amisse that some learned man bee appointed to keepe
him, company, who at any time of need may furnish him with such
munition as hee shall stand in need of; that hee may afterward
distribute and dispense them to his best use. And that this kind of
lesson be more easie and naturall than that of Gaza, who will make
question? Those are but harsh, thornie, and unpleasant precepts;
vaine, idle and immaterial words, on which small hold may be taken;
wherein is nothing to quicken the minde. In this the spirit findeth
substance to bide and feed upon. A fruit without all comparison much
better, and that will soone be ripe. It is a thing worthy
consideration, to see what state things are brought unto in this our
age; and how Philosophie, even to the wisest, and men of best
understanding, is but an idle, vaine and fantasticall name, of small
use and lesse worth, both in opinion and effect. I thinke these
Sophistries are the cause of it, which have forestalled the wayes to
come unto it: They doe very ill that goe about to make it seeme as
it were inaccessible for children to come unto, setting it foorth
with a wrimpled [Footnote: wrinkled. ] gastlie, and frowning visage;
who hath masked her with so counterfet, pale, and hideous a
countenance? There is nothing more beauteous, nothing more
delightful, nothing more gamesome; and as I may say, nothing more
fondly wanton: for she presenteth nothing to our eyes, and preacheth
nothing to our eares, but sport and pastime. A sad and lowring looke
plainly declareth that that is not her haunt. Demetrius the
Gramarian, finding a companie of Philosophers sitting close together
in the Temple of Delphos, said unto them, "Either I am deceived, or
by your plausible and pleasant lookes, you are not in any serious
and earnest discourse amongst your selves;" to whom one of them,
named Heracleon the Megarian, answered, "That belongeth to them, who
busie themselves in seeking whether the future tense of the verbe
___, hath a double, or that labour to find the derivation of the
comparatives, [omitted] and of the superlatives [omitted], it is
they that must chafe in intertaining themselves with their science:
as for discourses of Philosophie they are wont to glad, rejoyce, and
not to vex and molest those that use them. "

Deprendas animi tormenta latentis in agro
Corpore, deprendas et gaudia; sumit utrumque
Inde habitum facies.
[Footnote: Juven, SAT. ix, 18]

You may perceive the torments of the mind,
Hid in sicke bodie, you the joyes may find;
The face such habit takes in either kind.

That mind which harboureth Philosophie, ought by reason of her sound
health, make that bodie also sound and healthie: it ought to make
her contentment to through-shine in all exteriour parts: it ought to
shapen and modell all outward demeanours to the modell of it: and by
consequence arme him that doth possesse it, with a gracious
stoutnesse and lively audacite, with an active and pleasing gesture,
and with a setled and cheerefull countenance. The most evident token
and apparant signe of true wisdome is a constant and unconstrained
rejoycing, whose estate is like unto all things above the Moone,
that is ever cleare, alwaies bright. It is Baroco [Footnote:
Mnemonic words invented by the scholastic logicians] and Baralipton
[Footnote: Mnemonic words invented by the scholastic logicians],
that makes their followers prove so base and idle, and not
Philosophie; they know her not but by heare-say; what? Is it not
shee that cleereth all stormes of the mind? And teacheth miserie,
famine, and sicknesse to laugh? Not by reason of some imaginarie
Epicicles [Footnote: A term of the old astronomy. ], but by naturall
and palpable reasons. Shee aymeth at nothing but vertue; it is
vertue shee seekes after; which as the schoole saith, is not pitcht
on the top of an high, steepie, or inaccessible hill; for they that
have come unto her, affirme that cleane-contrarie shee keeps her
stand, and holds her mansion in a faire, flourishing, and pleasant
plaine, whence as from an high watch tower, she survaieth all
things, to be subject unto her, to whom any man may with great
facilitie come, if he but know the way or entrance to her palace:
for, the pathes that lead unto her are certaine fresh and shadie
greene allies, sweet and flowrie waies, whose ascent is even, easie,
and nothing wearisome, like unto that of heavens vaults. Forsomuch
as they have not frequented this vertue, who gloriously, as in a
throne of Majestie sits soveraigne, goodly, triumphant, lovely,
equally delicious, and couragious, protesting her selfe to be a
professed and irreconcileable enemie to all sharpnesse, austeritie,
feare, and compulsion; having nature for her guide, fortune and
voluptuousnesse for her companions; they according to their
weaknesse have imaginarily fained her, to have a foolish, sad, grim,
quarelous, spitefull, threatning, and disdainfull visage, with an
horride and unpleasant looke; and have placed her upon a craggie,
sharpe, and unfrequented rocke, amidst desert cliffes and uncouth
crags, as a scar-crow, or bugbeare, to affright the common people
with. Now the tutour, which ought to know that he should rather seek
to fill the mind and store the will of his disciple, as much, or
rather more, with love and affection, than with awe, and reverence
unto vertue, may shew and tell him, that Poets follow common
humours, making him plainly to perceive, and as it were palpably to
feele, that the Gods have rather placed labour and sweat at the
entrances which lead to Venus chambers, than at the doores that
direct to Pallas cabinets.

And when he shall perceive his scholler to have a sensible feeling
of himselfe, presenting Bradamant [Footnote: A warlike heroine in
Boiardo's "Orlando Innamorato" and Ariosto's "Orlando Furioso. "] or
Angelica [Footnote: The faithless princess, on account of whom
Orlando goes mad, in the same poems. ] before him, as a Mistresse to
enjoy, embelished with a naturall, active, generous, and unspotted
beautie not uglie or Giant-like, but blithe and livelie, in respect
of a wanton, soft, affected, and artificiall-flaring beautie; the
one attired like unto a young man, coyfed with a bright-shining
helmet, the other disguised and drest about the head like unto an
impudent harlot, with embroyderies, frizelings, and carcanets of
pearles: he will no doubt deeme his owne love to be a man and no
woman, if in his choice he differ from that effeminate shepheard of
Phrygia. In this new kind of lesson he shall declare unto him, that
the prize, the glorie, and height of true vertue, consisted in the
facilitie, profit, and pleasure of his exercises: so far from
difficultie and incumbrances, that children as well as men, the
simple as soone as the wise, may come unto her. Discretion and
temperance, not force or way-wardnesse are the instruments to bring
him unto her. Socrates (vertues chiefe favorite) that he might the
better walke in the pleasant, naturall, and open path of her
progresses, doth voluntarily and in good, earnest, quit all
compulsion. Shee is the nurse and foster-mother of all humane
[Footnote: Human. ] pleasures, who in making them just and upright,
she also makes them sure and sincere.
By moderating them, she
keepeth them in ure [Footnote: Practice. ] and breath. In limiting
and cutting them off, whom she refuseth; she whets us on toward
those she leaveth unto us; and plenteously leaves us them, which
Nature pleaseth, and like a kind mother giveth us over unto
satietie, if not unto wearisomnesse, unlesse we will peradventure
say that the rule and bridle, which stayeth the drunkard before
drunkennesse, the glutton before surfetting, and the letcher before
the losing of his haire, be the enemies of our pleasures. If common
fortune faile her, it cleerely scapes her; or she cares not for her,
or she frames another unto herselfe, altogether her owne, not so
fleeting nor so rowling. She knoweth the way how to be rich, mightie
and wise, and how to lie in sweet-perfumed beds. She loveth life;
she delights in beautie, in glorie, and in health. But her proper
and particular office is, first to know how to use such goods
temperately, and how to lose them constantly. An office much more
noble than severe, without which all course of life is unnaturall,
turbulent, and deformed, to which one may lawfully joyne those
rocks, those incumbrances, and those hideous monsters. If so it
happen, that his Disciple prove of so different a condition, that he
rather love to give eare to an idle fable than to the report of some
noble voiage, or other notable and wise discourse, when he shall
heare it; that at the sound of a Drum or clang of a Trumpet, which
are wont to rowse and arme the youthly heat of his companions,
turneth to another that calleth him to see a play, tumbling, jugling
tricks, or other idle lose-time sports; and who for pleasures sake
doth not deeme it more delightsome to returne all sweatie and wearie
from a victorious combat, from wrestling, or riding of a horse, than
from a Tennis-court or dancing schoole, with the prize or honour of
such exercises; The best remedy I know for such a one is, to put him
prentice to some base occupation, in some good towne or other, yea,
were he the sonne of a Duke; according to Platoes rule, who saith
"That children must be placed, not according to their fathers
conditions, but the faculties of their mind. " Since it is
Philosophie that teacheth us to live, and that infancie as well as
other ages, may plainly read her lessons in the same, why should it
not be imparted unto young Schollers?

Vdum et molle lutum est, nunc nunc properandus, et acri
Fingendus sine fine rota.
[Footnote: PES. Sat. iii. 23. ]

He's moist and soft mould, and must by and by
Be cast, made up, while wheele whirls readily.

We are taught to live when our life is well-nigh spent. Many
schollers have been infected with that loathsome and marrow-wasting
disease before ever they came to read Aristotles treatise of
Temperance. Cicero was wont to say, "That could he out-live the
lives of two men, he should never find leasure to study the Lyrike
Poets. " And I find these Sophisters both worse and more
unprofitable. Our childe is engaged in greater matters; And but the
first fifteene or sixteene yeares of his life are due unto
Pedantisme, the rest unto action: let us therefore imploy so short
time as we have to live in more necessarie instructions. It is an
abuse; remove these thornie quiddities of Logike, whereby our life
can no whit be amended, and betake our selves to the simple
discourses of Philosophy; know how to chuse and fitly to make use of
them: they are much more easie to be conceived than one of Bocace
his tales. A childe comming from nurse is more capable of them, than
he is to learne to read or write. Philosophy hath discourses,
whereof infancie as well as decaying old-age may make good use. I am
of Plutarkes mind, which is, that Aristotle did not so much ammuse
his great Disciple about the arts how to frame Syllogismes, or the
principles of Geometric, as he endevoured to instruct him with good
precepts concerning valour, prowesse, magnanimitie, and temperance,
and an undanted assurance not to feare any thing; and with such
munition he sent him, being yet verie young, to subdue the Empire of
the world, only with 30000 footmen, 4000 horsemen, and 42000 Crownes
in monie. As for other arts and sciences; he saith Alexander
honoured them, and commended their excellencie and comlinesse; but
for any pleasure he tooke in them, his affection could not easily be
drawne to exercise them.

--petite hinc juvenesque senesque
Finem animo certum, miserisque viatica canis.
[Footnote: Sat. v. 64]

Young men and old, draw hence (in your affaires)
Your minds set marke, provision for gray haires.

It is that which Epicurus said in the beginning of his letter to
Memiceus: "Neither let the youngest shun nor the oldest wearie
himselfe in philosophying, for who doth otherwise seemeth to say,
that either the season to live happily is not yet come, or is
already past. " Yet would I not have this young gentleman pent-up,
nor carelesly cast-off to the heedlesse choler, or melancholy humour
of the hasty Schoole-master. I would not have his budding spirit
corrupted with keeping him fast-tied, and as it were labouring
fourteene or fifteene houres a day poaring on his booke, as some
doe, as if he were a day-labouring man; neither doe I thinke it fit,
if at any time, by reason of some solitairie or melancholy
complexion, he should be scene with an over-indiscreet application
given to his booke, it should be cherished in him; for, that doth
often make him both unapt for civill conversation and distracts him
from better imployments: How many have I scene in my daies, by an
over-greedy desire of knowledge, become as it were foolish?
Carneades was so deeply plunged, and as I may say besotted in it,
that he could never have leasure to cut his haire, or pare his
nailes: nor would I have his noble manners obscured by the
incivilitie and barbarisme of others. The French wisdome hath long
since proverbially been spoken of as verie apt to conceive study in
her youth, but most unapt to keepe it long. In good truth, we see at
this day that there is nothing lovelier to behold than the young
children of France; but for the most part, they deceive the hope
which was fore-apprehended of them: for when they once become men,
there is no excellencie at all in them. I have heard men of
understanding hold this opinion, that the Colleges to which they are
sent (of which there are store) doe thus besot them: whereas to our
scholler, a cabinet, a gardin, the table, the bed, a solitarinesse,
a companie, morning and evening, and all houres shall be alike unto
him, all places shall be a study for him: for Philosophy (as a
former of judgements, and modeler of customes) shall be his
principall lesson, having the privilege to entermeddle her selfe
with all things, and in all places. Isocrates the Orator, being once
requested at a great banket to speake of his art, when all thought
he had reason to answer, said, "It is not now time to doe what I
can, and what should now be done, I cannot doe it; For, to present
orations, or to enter into disputation of Rhetorike, before a
companie assembled together to be merrie, and make good cheere,
would be but a medley of harsh and jarring musicke. " The like may be
said of all other Sciences. But touching Philosophy, namely, in that
point where it treateth of man, and of his duties and offices, it
hath been the common judgement of the wisest, that in regard of the
pleasantnesse of her conversatione, she ought not to be rejected,
neither at banquets nor at sports. And Plato having invited her to
his solemne feast, we see how kindly she entertaineth the companie
with a milde behaviour, fitly suting her selfe to time and place,
notwithstanding it be one of his learned'st and profitable
discourses.

AEque pauperibus prodest, locupletibus aque,
Et neglecta aeque pueris senibusque nocebit.
[Footnote: HOR. 1. i. Epist. 125. ]

Poore men alike, alike rich men it easeth,
Alike it, scorned, old and young displeaseth.

So doubtlesse he shall lesse be idle than others; for even as the
paces we bestow walking in a gallerie, although they be twice as
many more, wearie us not so much as those we spend in going a set
journey: So our lesson being past over, as it were, by chance, or
way of encounter, without strict observance of time or place, being
applied to all our actions, shall be digested, and never felt. All
sports and exercises shall be a part of his study; running,
wrestling, musicke, dancing, hunting, and managing of armes and
horses. I would have the exterior demeanor or decencie, and the
disposition of his person to be fashioned together with his mind:
for, it is not a mind, it is not a body that we erect, but it is a
man, and we must not make two parts of him. And as Plato saith, They
must not be erected one without another, but equally be directed, no
otherwise than a couple of horses matched to draw in one selfe-same
teeme. And to heare him, doth he not seeme to imploy more time and
care in the exercises of his bodie: and to thinke that the minde is
together with the same exercised, and not the contrarie? As for
other matters, this institution ought to be directed by a sweet-
severe mildnesse; Not as some do, who in liew of gently-bidding
children to the banquet of letters, present them with nothing but
horror and crueltie. Let me have this violence and compulsion
removed, there is nothing that, in my seeming, doth more bastardise
and dizzie a welborne and gentle nature: If you would have him stand
in awe of shame and punishment, doe not so much enure him to it:
accustome him patiently to endure sweat and cold, the sharpnesse of
the wind, the heat of the sunne, and how to despise all hazards.
Remove from him all nicenesse and quaintnesse in clothing, in lying,
in eating, and in drinking: fashion him to all things, that he prove
not a faire and wanton-puling boy, but a lustie and vigorous boy:
When I was a child, being a man, and now am old, I have ever judged
and believed the same. But amongst other things, I could never away
with this kind of discipline used in most of our Colleges. It had
peradventure been lesse hurtfull, if they had somewhat inclined to
mildnesse, or gentle entreatie. It is a verie prison of captivated
youth, and proves dissolute in punishing it before it be so. Come
upon them when they are going to their lesson, and you heare nothing
but whipping and brawling, both of children tormented, and masters
besotted with anger and chafing. How wide are they, which go about
to allure a childs mind to go to its booke, being yet but tender and
fearefull, with a stearne-frowning countenance, and with hands full
of rods? Oh wicked and pernicious manner of teaching! which
Quintillian hath very wel noted, that this imperious kind of
authoritie, namely, this way of punishing of children, drawes many
dangerous inconveniences within. How much more decent were it to see
their school-houses and formes strewed with greene boughs and
flowers, than with bloudy burchen-twigs? If it lay in me, I would
doe as the Philosopher Speusippus did, who caused the pictures of
Gladness and Joy, of Flora and of the Graces, to be set up round
about his school-house. Where their profit lieth, there should also
be their recreation. Those meats ought to be sugred over, that are
healthful for childrens stomakes, and those made bitter that are
hurtfull for them. It is strange to see how carefull Plato sheweth
him selfe in framing of his lawes about the recreation and pastime
of the youth of his Citie, and how far he extends him selfe about
their exercises, sports, songs, leaping, and dancing, whereof he
saith, that severe antiquitie gave the conduct and patronage unto
the Gods themselves, namely, to Apollo, to the Muses, and to
Minerva. Marke but how far-forth he endevoreth to give a thousand
precepts to be kept in his places of exercises both of bodie and
mind. As for learned Sciences, he stands not much upon them, and
seemeth in particular to commend Poesie, but for Musickes sake. All
strangenesse and selfe-particularitie in our manners and conditions,
is to be shunned, as an enemie to societie and civill conversation.
Who would not be astonished at Demophons complexion, chiefe steward
of Alexanders household, who was wont to sweat in the shadow, and
quiver for cold in the sunne? I have seene some to startle at the
smell of an apple more than at the shot of a peece; some to be
frighted with a mouse, some readie to cast their gorge [Footnote:
Vomit. ] at the sight of a messe of creame, and others to be scared
with seeing a fether bed shaken: as Germanicus, who could not abide
to see a cock, or heare his crowing. There may haply be some hidden
propertie of nature, which in my judgement might easilie be removed,
if it were taken in time. Institution hath gotten this upon me (I
must confesse with much adoe) for, except beere, all things else
that are mans food agree indifferently with my taste. The bodie
being yet souple, ought to be accommodated to all fashions and
customes; and (alwaies provided, his appetites and desires be kept
under) let a yong man boldly be made fit for al Nations and
companies; yea, if need be, for al disorders and surfetings; let him
acquaint him selfe with al fashions; That he may be able to do al
things, and love to do none but those that are commendable. Some
strict Philosophers commend not, but rather blame Calisthenes, for
losing the good favour of his Master Alexander, only because he
would not pledge him as much as he had drunke to him. He shall
laugh, jest, dally, and debauch himselfe with his Prince. And in his
debauching, I would have him out-go al his fellowes in vigor and
constancie, and that he omit not to doe evill, neither for want of
strength or knowledge, but for lacke of will. Multum interest utrum
peccare quis nolit, aut nesciat: [Footnote: HOR. Epist. xvii. 23. ]
"There is a great difference, whether one have no will, or no wit to
doe amisse. " I thought to have honoured a gentleman (as great a
stranger, and as far from such riotous disorders as any is in
France) by enquiring of him in verie good companie, how many times
in all his life he had bin drunke in Germanie during the time of his
abode there, about the necessarie affaires of our King; who tooke it
even as I meant it, and answered three times, telling the time and
manner how. I know some, who for want of that qualitie, have been
much perplexed when they have had occasion to converse with that
nation. I have often noted with great admiration, that wonderfull
nature of Alcibiades, to see how easilie he could sute himselfe to
so divers fashions and different humors, without prejudice unto his
health; sometimes exceeding the sumptuousnesse and pompe of the
Persians, and now and then surpassing. the austeritie and frugalitie
of the Lacedemonians; as reformed in Sparta, as voluptuous in Ionia.

Omnis Atistippum decuit color, et status, et res.
[Footnote: HOR. Epist. xvii. 25. ]

All colours, states, and things are fit
For courtly Aristippus wit.

Such a one would I frame my Disciple,

--quem duplici panno patientia velat,
Mirabor, vita via si conversa decebit.

Whom patience clothes with sutes of double kind,
I muse, if he another way will find.

Personavnque feret non inconcinnus utramque.
[Footnote: CIC. Tusc. Qu. 1. iv. ]

He not unfitly may,
Both parts and persons play.

Loe here my lessons, wherein he that acteth them, profiteth more
than he that but knoweth them, whom if you see, you heare, and if
you heare him, you see him. God forbid, saith some bodie in Plato,
that to Philosophize, be to learne many things, and to exercise the
arts. Hanc amplissimam omnium artium bene vivendi disciplinam, vita
magis quant litteris persequntd sunt [Footnote: Ib. 29. ] "This
discipline of living well, which is the amplest of all other arts,
they followed rather in their lives than in their learning or
writing. " Leo Prince of the Phliasians, enquiring of Heraclides
Ponticus, what art he professed, he answered, "Sir, I professe
neither art nor science; but I am a Philosopher. " Some reproved
Diogenes, that being an ignorant man, he did neverthelesse meddle
with Philosophie, to whom he replied, "So much the more reason have
I and to greater purpose doe I meddle with it. " Hegesias praid him
upon a time to reade some booke unto him: "You are a merry man,"
said he: "As you chuse naturall and not painted, right and not
counterfeit figges to eat, why doe you not likewise chuse, not the
painted and written, but the true and naturall exercises? " He shall
not so much repeat, as act his lesson. In his actions shall he make
repetition of the same. We must observe, whether there bee wisdome
in his enterprises, integritie in his demeanor, modestie in his
jestures, justice in his actions, judgement and grace in his speech,
courage in his sicknesse, moderation in his sports, temperance in
his pleasures, order in the government of his house, and
indifference in his taste, whether it be flesh, fish, wine, or
water, or whatsoever he feedeth upon. Qui disciplinam suam non
ostentationem scientiae sed legem vitae putet: quique obtemperet
ipse sibi, et decretis pareat [Footnote: Ib. I. ii. ] "Who thinks his
learning not an ostentation of knowledge, but a law of life, and
himselfe obayes himselfe, and doth what is decreed. "

The true mirror of our discourses is the course of our lives.
Zeuxidamus answered one that demanded of him, why the Lacedemonians
did not draw into a booke, the ordinances of prowesse, that so their
yong men might read them; "it is," saith he, "because they would
rather accustome them to deeds and actions, than to bookes and
writings. " Compare at the end of fifteene or sixteene yeares one of
these collegiall Latinizers, who hath imployed all that while onely
in learning how to speake, to such a one as I meane. The world is
nothing but babling and words, and I never saw man that doth not
rather speake more than he ought, than lesse. Notwithstanding halfe
our age is consumed that way. We are kept foure or five yeares
learning to understand bare words, and to joine them into clauses,
then as long in proportioning a great bodie extended into foure or
five parts; and five more at least ere we can succinctly know how to
mingle, joine, and interlace them handsomly into a subtil fashion,
and into one coherent orbe. Let us leave it to those whose
profession is to doe nothing else. Being once on my journey to
Orleans, it was my chance to meet upon that plaine that lieth on
this side Clery, with two Masters of Arts, traveling toward
Bordeaux, about fiftie paces one from another; far off behind them,
I descride a troupe of horsemen, their Master riding formost, who
was the Earle of Rochefocault; one of my servants enquiring of the
first of those Masters of Arts, what Gentleman he was that followed
him; supposing my servant had meant his fellow-scholler, for he had
not yet seen the Earles traine, answered pleasantly, "He is no
gentleman, Sir, but a Gramarian, and I am a Logitian. " Now, we that
contrariwise seek not to frame a Gramarian, nor a Logitian, but a
compleat gentleman, let us give them leave to mispend their time; we
have else-where, and somewhat else of more import to doe. So that
our Disciple be well and sufficiently stored with matter; words will
follow apace, and if they will hot follow gently, he shall hale them
on perforce. I heare some excuse themselves, that they cannot
expresse their meaning, and make a semblance that their heads are so
full stuft with many goodly things, but for want of eloquence they
can neither titter nor make show of them. It is a meere fopperie.
And will you know what, in my seeming, the cause is? They are
shadows and Chimeraes, proceeding of some formelesse conceptions,
which they cannot distinguish or resolve within, and by consequence
are not able to produce them in as-much as they understand not
themselves: And if you but marke their earnestnesse, and how they
stammer and labour at the point of their deliverle, you would deeme
that what they go withall, is but a conceiving, and therefore
nothing neere downelying; and that they doe but licke that imperfect
and shapelesse lump of matter. As for me, I am of opinion, and
Socrates would have it so, that he who had a cleare and lively
imagination in his mind, may easilie produce and utter the same,
although it be in Bergamaske [Footnote: A rustic dialect of the
north of Italy. ] or Welsh, and if he be dumbe, by signes and tokens.

Verbaque praevisam rem non invita sequentur.
[Footnote: HOR. Art. Poet. 311. ]

When matter we fore-know,
Words voluntarie flow.

As one said, as poetically in his prose, Cum res animum occupavere,
verba ambiunt; [Footnote: SED. Controv. 1. vii. prae. ] "When matter
hath possest their minds, they hunt after words:" and another: Ipsa
res verba rapiunt: [Footnote: CIC. de Fin. I. iii. c. 5. ] "Things
themselves will catch and carry words:" He knowes neither Ablative,
Conjunctive, Substantive, nor Gramar, no more doth his Lackey, nor
any Oyster-wife about the streets, and yet if you have a mind to it
he will intertaine you, your fill, and peradventure stumble as
little and as seldome against the rules of his tongue, as the best
Master of arts in France. He hath no skill in Rhetoricke, nor can he
with a preface fore-stall and captivate the Gentle Readers good
will: nor careth he greatly to know it. In good sooth, all this
garish painting is easilie defaced, by the lustre of an in-bred and
simple truth; for these dainties and quaint devices serve but to
ammuse the vulgar sort; unapt and incapable to taste the most solid
and firme meat: as Afer verie plainly declareth in Cornelius
Tacitus. The Ambassadours of Samos being come to Cleomenes King of
Sparta, prepared with a long prolix Oration, to stir him up to war
against the tyrant Policrates, after he had listned a good while
unto them, his answer was: "Touching your Exordium or beginning I
have forgotten it; the middle I remember not; and for your
conclusion I will do nothing in it. " A fit, and (to my thinking) a
verie good answer; and the Orators were put to such a shift; as they
knew not what to replie. And what said another? the Athenians from
out two of their cunning Architects, were to chuse one to erect a
notable great frame; the one of them more affected and selfe
presuming, presented himselfe before them, with a smooth fore-
premeditated discourse, about the subject of that piece of worke,
and thereby drew the judgements of the common people unto his
liking; but the other in few words spake thus: "Lords of Athens,
what this man hath said I will performe. " In the greatest
earnestnesse of Ciceroes eloquence many were drawn into a kind of
admiration; But Cato jesting at it, said, "Have we not a pleasant
Consull? " A quicke cunning Argument, and a wittie saying, whether it
go before or come after, it is never out of season. If it have no
coherence with that which goeth before, nor with what commeth after;
it is good and commendable in it selfe. I am none of those that
think a good Ryme, to make a good Poeme; let him hardly (if so he
please) make a short syllable long, it is no great matter; if the
invention be rare and good, and his wit and judgement have cunningly
played their part. I will say to such a one; he is a good Poet, but
an ill Versifier.

Emunciae naris, durus componere versus.
[Footnote: HOR. 1. i. Sat. iv. ]

A man whose sense could finely pierce,
But harsh and hard to make a verse.

Let a man (saith Horace) make his worke loose all seames, measures,
and joynts.

Tempora certa moddsque, et quod prius ordine verbum est,
[Footnote: Ib. 58. ]
Posterius facias, praeponens ultima primis:
Invenias etiam disjecti membra Poetae.
[Footnote: Ib. 62. ]

Set times and moods, make you the first word last,
The last word first, as if they were new cast:
Yet find th' unjoynted Poets joints stand fast.

He shall for all that, nothing gain-say himselfe, every piece will
make a good shew. To this purpose answered Menander those that chid
him, the day being at hand, in which he had promised a Comedy, and
had not begun the same, "Tut-tut," said he, "it is alreadie
finished, there wanteth nothing but to adde the verse unto it;" for,
having ranged and cast the plot in his mind, he made small accompt
of feet, of measures, or cadences of verses, which indeed are but of
small import in regard of the rest. Since great Ronsarde and learned
Bellay have raised our French Poesie unto that height of honour
where it now is: I see not one of these petty ballad-makers, or
prentise dogrell rymers, that doth not bombast his labours with
high-swelling and heaven-disimbowelling words, and that doth not
marshall his cadences verie neere as they doe. Plus sonat quam
valet. [Footnote: Sen, Epist. xl. ] "The sound is more than the
weight or worth. " And for the vulgar sort there were never so many
Poets, and so few good: but as it hath been easie for them to
represent their rymes, so come they far short in imitating the rich
descriptions of the one, and rare inventions of the other. But what
shall he doe, if he be urged with sophisticall subtilties about a
Sillogisme? A gammon of Bacon makes a man drink, drinking quencheth
a mans thirst; Ergo, a gammon of bacon quencheth a mans thirst. Let
him mock at it, it is more wittie to be mockt at than to be
answered. Let him borrow this pleasant counter-craft of Aristippus;
"Why shall I unbind that, which being bound doth so much trouble
me? " Some one proposed certaine Logicall quiddities against
Cleanthes, to whom Chrisippus said; use such jugling tricks to play
with children, and divert not the serious thoughts of an aged man to
such idle matters. If such foolish wiles, Contorta et aculeata
sophismata, [Footnote: Cic. Acad. Qu. 1. iv. ] "Intricate and stinged
sophismes," must perswade a lie, it is dangerous: but if they proove
void of any effect, and move him but to laughter, I see not why he
shall beware of them. Some there are so foolish that will go a
quarter of a mile out of the way to hunt after a quaint new word, if
they once get in chace; Aut qui non verba rebus aptant, sed res
extrinsecus arcessunt, quibus verba conveniant: "Or such as fit not
words to matter, but fetch matter from abroad, whereto words be
fitted. " And another, Qui alicujus verbi decore placentis, vocentur
ad id quod non proposuerant scribere: [Footnote: Sen. Epist. liii.