No More Learning

Again, the priests that call themselves secular, as
if they were initiated to the world, not to Christ, lay the burden on the
regulars; the regulars on the monks; the monks that have more liberty on
those that have less; and all of them on the mendicants; the mendicants
on the Carthusians, among whom, if anywhere, this piety lies buried, but
yet so close that scarce anyone can perceive it. In like manner the
popes, the most diligent of all others in gathering in the harvest of
money, refer all their apostolical work to the bishops, the bishops to
the parsons, the parsons to the vicars, the vicars to their brother
mendicants, and they again throw back the care of the flock on those that
take the wool.

But it is not my business to sift too narrowly the lives of prelates and
priests for fear I seem to have intended rather a satire than an oration,
and be thought to tax good princes while I praise the bad. And therefore,
what I slightly taught before has been to no other end but that it might
appear that there's no man can live pleasantly unless he be initiated to
my rites and have me propitious to him. For how can it be otherwise when
Fortune, the great directress of all human affairs, and myself are so all
one that she was always an enemy to those wise men, and on the contrary
so favorable to fools and careless fellows that all things hit luckily
to them?

You have heard of that Timotheus, the most fortunate general of the
Athenians, of whom came that proverb, "His net caught fish, though he
were asleep;" and that "The owl flies;" whereas these others hit
properly, wise men "born in the fourth month;" and again, "He rides
Sejanus's his horse;" and "gold of Toulouse," signifying thereby the
extremity of ill fortune. But I forbear the further threading of
proverbs, lest I seem to have pilfered my friend Erasmus' adages. Fortune
loves those that have least wit and most confidence and such as like that
saying of Caesar, "The die is thrown. " But wisdom makes men bashful,
which is the reason that those wise men have so little to do, unless it
be with poverty, hunger, and chimney corners; that they live such
neglected, unknown, and hated lives: whereas fools abound in money, have
the chief commands in the commonwealth, and in a word, flourish every
way. For if it be happiness to please princes and to be conversant among
those golden and diamond gods, what is more unprofitable than wisdom, or
what is it these kind of men have, may more justly be censured? If wealth
is to be got, how little good at it is that merchant like to do, if
following the precepts of wisdom, he should boggle at perjury; or being
taken in a lie, blush; or in the least regard the sad scruples of those
wise men touching rapine and usury. Again, if a man sue for honors or
church preferments, an ass or wild ox shall sooner get them than a wise
man. If a man's in love with a young wench, none of the least humors in
this comedy, they are wholly addicted to fools and are afraid of a wise
man and fly him as they would a scorpion. Lastly, whoever intend to live
merry and frolic, shut their doors against wise men and admit anything
sooner. In brief, go whither you will, among prelates, princes, judges,
magistrates, friends, enemies, from highest to lowest, and you'll find
all things done by money; which, as a wise man condemns it, so it takes a
special care not to come near him. What shall I say? There is no measure
or end of my praises, and yet 'tis fit my oration have an end. And
therefore I'll even break off; and yet, before I do it, 'twill not be
amiss if I briefly show you that there has not been wanting even great
authors that have made me famous, both by their writings and actions,
lest perhaps otherwise I may seem to have foolishly pleased myself only,
or that the lawyers charge me that I have proved nothing. After their
example, therefore, will I allege my proofs, that is to say, nothing to
the point.

And first, every man allows this proverb, "That where a man wants matter,
he may best frame some. " And to this purpose is that verse which we teach
children, "'Tis the greatest wisdom to know when and where to counterfeit
the fool. " And now judge yourselves what an excellent thing this folly
is, whose very counterfeit and semblance only has got such praise from
the learned. But more candidly does that fat plump "Epicurean bacon-hog,"
Horace, for so he calls himself, bid us "mingle our purposes with folly;"
and whereas he adds the word _bravem_, short, perhaps to help out the
verse, he might as well have let it alone; and again, "'Tis a pleasant
thing to play the fool in the right season;" and in another place, he had
rather "be accounted a dotterel and sot than to be wise and made mouths
at. " And Telemachus in Homer, whom the poet praises so much, is now and
then called _nepios_, fool: and by the same name, as if there were some
good fortune in it, are the tragedians wont to call boys and striplings.
And what does that sacred book of Iliads contain but a kind of
counter-scuffle between foolish kings and foolish people? Besides, how
absolute is that praise that Cicero gives of it! "All things are full of
fools. " For who does not know that every good, the more diffusive it is,
by so much the better it is?

But perhaps their authority may be of small credit among Christians.
We'll therefore, if you please, support our praises with some testimonies
of Holy Writ also, in the first place, nevertheless, having forespoke our
theologians that they'll give us leave to do it without offense. And in
the next, forasmuch as we attempt a matter of some difficulty and it may
be perhaps a little too saucy to call back again the Muses from Helicon
to so great a journey, especially in a matter they are wholly strangers
to, it will be more suitable, perhaps, while I play the divine and make
my way through such prickly quiddities, that I entreat the soul of
Scotus, a thing more bristly than either porcupine or hedgehog, to leave
his scorebone awhile and come into my breast, and then let him go whither
he pleases, or to the dogs, I could wish also that I might change my
countenance, or that I had on the square cap and the cassock, for fear
some or other should impeach me of theft as if I had privily rifled our
masters' desks in that I have got so much divinity. But it ought not to
seem so strange if after so long and intimate an acquaintance and
converse with them I have picked up somewhat; when as that fig-tree-god
Priapus hearing his owner read certain Greek words took so much notice of
them that he got them by heart, and that cock in Lucian by having lived
long among men became at last a master of their language.

But to the point under a fortunate direction. Ecclesiastes says in his
first chapter, "The number of fools is infinite;" and when he calls it
infinite, does he not seem to comprehend all men, unless it be some few
whom yet 'tis a question whether any man ever saw? But more ingeniously
does Jeremiah in his tenth chapter confess it, saying, "Every man is made
a fool through his own wisdom;" attributing wisdom to God alone and
leaving folly to all men else, and again, "Let not man glory in his
wisdom. " And why, good Jeremiah, would you not have a man glory in his
wisdom? Because, he'll say, he has none at all. But to return to
Ecclesiastes, who, when he cries out, "Vanity of vanities, all is
vanity! " what other thoughts had he, do you believe, than that, as I said
before, the life of man is nothing else but an interlude of folly? In
which he has added one voice more to that justly received praise of
Cicero's which I quoted before, viz. , "All things are full of fools. "
Again, that wise preacher that said, "A fool changes as the moon, but a
wise man is permanent as the sun," what else did he hint at in it but
that all mankind are fools and the name of wise only proper to God? For
by the moon interpreters understand human nature, and by the sun, God,
the only fountain of light; with which agrees that which Christ himself
in the Gospel denies, that anyone is to be called good but one, and that
is God. And then if he is a fool that is not wise, and every good man
according to the Stoics is a wise man, it is no wonder if all mankind be
concluded under folly. Again Solomon, Chapter 15, "Foolishness," says he,
"is joy to the fool," thereby plainly confessing that without folly there
is no pleasure in life. To which is pertinent that other, "He that
increases knowledge, increases grief; and in much understanding there is
much indignation. " And does he not plainly confess as much, Chapter 7,
"The heart of the wise is where sadness is, but the heart of fools
follows mirth"? by which you see, he thought it not enough to have
learned wisdom without he had added the knowledge of me also. And if you
will not believe me, take his own words, Chapter 1, "I gave my heart to
know wisdom and knowledge, madness and folly. " Where, by the way, 'tis
worth your remark that he intended me somewhat extraordinary that he
named me last. A preacher wrote it, and this you know is the order among
churchmen, that he that is first in dignity comes last in place, as
mindful, no doubt, whatever they do in other things, herein at least to
observe the evangelical precept.

Besides, that folly is more excellent than wisdom the son of Sirach,
whoever he was, clearly witnesses, Chapter 44, whose words, so help me,
Hercules! I shall not once utter before you meet my induction with a
suitable answer, according to the manner of those in Plato that dispute
with Socrates. What things are more proper to be laid up with care, such
as are rare and precious, or such as are common and of no account? Why do
you give me no answer? Well, though you should dissemble, the Greek
proverb will answer for you, "Foul water is thrown out of doors;" which,
if any man shall be so ungracious as to condemn, let him know 'tis
Aristotle's, the god of our masters. Is there any of you so very a fool
as to leave jewels and gold in the street? In truth, I think not; in the
most secret part of your house; nor is that enough; if there be any
drawer in your iron chests more private than other, there you lay them;
but dirt you throw out of doors. And therefore, if you so carefully lay
up such things as you value and throw away what's vile and of no worth,
is it not plain that wisdom, which he forbids a man to hide, is of less
account than folly, which he commands him to cover? Take his own words,
"Better is the man that hideth his folly than he that hideth his wisdom. "
Or what is that, when he attributes an upright mind without craft or
malice to a fool, when a wise man the while thinks no man like himself?
For so I understand that in his tenth chapter, "A fool walking by the
way, being a fool himself, supposes all men to be fools like him. " And is
it not a sign of great integrity to esteem every man as good as himself,
and when there is no one that leans not too much to other way, to be so
frank yet as to divide his praises with another? Nor was this great king
ashamed of the name when he says of himself that he is more foolish than
any man. Nor did Paul, that great doctor of the Gentiles, writing to the
Corinthians, unwillingly acknowledge it; "I speak," says he, "like a
fool. I am more. " As if it could be any dishonor to excel in folly.

But here I meet with a great noise of some that endeavor to peck out the
crows' eyes; that is, to blind the doctors of our times and smoke out
their eyes with new annotations; among whom my friend Erasmus, whom for
honor's sake I often mention, deserves if not the first place yet
certainly the second. O most foolish instance, they cry, and well
becoming Folly herself! The apostle's meaning was wide enough from what
you dream; for he spoke it not in this sense, that he would have them
believe him a greater fool than the rest, but when he had said, "They are
ministers of Christ, the same am I," and by way of boasting herein had
equaled himself with to others, he added this by way of correction or
checking himself, "I am more," as meaning that he was not only equal to
the rest of the apostles in the work of the Gospel, but somewhat
superior. And therefore, while he would have this received as a truth,
lest nevertheless it might not relish their ears as being spoken with too
much arrogance, he foreshortened his argument with the vizard of folly,
"I speak like a fool," because he knew it was the prerogative of fools to
speak what they like, and that too without offense. Whatever he thought
when he wrote this, I leave it to them to discuss; for my own part, I
follow those fat, fleshy, and vulgarly approved doctors, with whom, by
Jupiter! a great part of the learned had rather err than follow them that
understand the tongues, though they are never so much in the right. Not
any of them make greater account of those smatterers at Greek than if
they were daws. Especially when a no small professor, whose name I
wittingly conceal lest those choughs should chatter at me that Greek
proverb I have so often mentioned, "an ass at a harp," discoursing
magisterially and theologically on this text, "I speak as a fool, I am
more," drew a new thesis; and, which without the height of logic he could
never have done, made this new subdivision--for I'll give you his own
words, not only in form but matter also--"I speak like a fool," that is,
if you look upon me as a fool for comparing myself with those false
apostles, I shall seem yet a greater fool by esteeming myself before
them; though the same person a little after, as forgetting himself, runs
off to another matter.

But why do I thus staggeringly defend myself with one single instance? As
if it were not the common privilege of divines to stretch heaven, that is
Holy Writ, like a cheverel; and when there are many things in St. Paul
that thwart themselves, which yet in their proper place do well enough if
there be any credit to be given to St. Jerome that was master of five
tongues. Such was that of his at Athens when having casually espied the
inscription of that altar, he wrested it into an argument to prove the
Christian faith, and leaving out all the other words because they made
against him, took notice only of the two last, viz. , "To the unknown
God;" and those too not without some alteration, for the whole
inscription was thus: "To the Gods of Asia, Europe, and Africa; To the
unknown and strange Gods. " And according to his example do the sons of
the prophets, who, forcing out here and there four or five expressions
and if need be corrupting the sense, wrest it to their own purpose;
though what goes before and follows after make nothing to the matter in
hand, nay, be quite against it. Which yet they do with so happy an
impudence that oftentimes the civilians envy them that faculty.

For what is it in a manner they may not hope for success in, when this
great doctor (I had almost bolted out his name, but that I once again
stand in fear of the Greek proverb) has made a construction on an
expression of Luke, so agreeable to the mind of Christ as are fire and
water to one another. For when the last point of danger was at hand, at
which time retainers and dependents are wont in a more special manner to
attend their protectors, to examine what strength they have, and prepare
for the encounter, Christ, intending to take out of his disciples' minds
all trust and confidence in such like defense, demands of them whether
they wanted anything when he sent them forth so unprovided for a journey
that they had neither shoes to defend their feet from the injuries of
stones and briars nor the provision of a scrip to preserve them from
hunger. And when they had denied that they wanted anything, he adds, "But
now, he that hath a bag, let him take it, and likewise a scrip; and he
that hath none, let him sell his coat and buy a sword. " And now when the
sum of all that Christ taught pressed only meekness, suffering, and
contempt of life, who does not clearly perceive what he means in this
place? to wit, that he might the more disarm his ministers, that
neglecting not only shoes and scrip but throwing away their very coat,
they might, being in a manner naked, the more readily and with less
hindrance take in hand the work of the Gospel, and provide themselves of
nothing but a sword, not such as thieves and murderers go up and down
with, but the sword of the spirit that pierces the most inward parts, and
so cuts off as it were at one blow all earthly affections, that they mind
nothing but their duty to God. But see, I pray, whither this famous
theologian wrests it. By the sword he interprets defense against
persecution, and by the bag sufficient provision to carry it on. As if
Christ having altered his mind, in that he sent out his disciples not so
royally attended as he should have done, repented himself of his former
instructions: or as forgetting that he had said, "Blessed are ye when ye
are evil spoken of, despised, and persecuted, etc. ," and forbade them to
resist evil; for that the meek in spirit, not the proud, are blessed: or,
lest remembering, I say, that he had compared them to sparrows and
lilies, thereby minding them what small care they should take for the
things of this life, was so far now from having them go forth without a
sword that he commanded them to get one, though with the sale of their
coat, and had rather they should go naked than want a brawling-iron by
their sides. And to this, as under the word "sword" he conceives to be
comprehended whatever appertains to the repelling of injuries, so under
that of "scrip" he takes in whatever is necessary to the support of life.
And so does this deep interpreter of the divine meaning bring forth the
apostles to preach the doctrine of a crucified Christ, but furnished at
all points with lances, slings, quarterstaffs, and bombards; lading them
also with bag and baggage, lest perhaps it might not be lawful for them
to leave their inn unless they were empty and fasting. Nor does he take
the least notice of this, that he so willed the sword to be bought,
reprehends it a little after and commands it to be sheathed; and that it
was never heard that the apostles ever used or swords or bucklers against
the Gentiles, though 'tis likely they had done it, if Christ had ever
intended, as this doctor interprets.

There is another, too, whose name out of respect I pass by, a man of no
small repute, who from those tents which Habakkuk mentions, "The tents of
the land of Midian shall tremble," drew this exposition, that it was
prophesied of the skin of Saint Bartholomew who was flayed alive. And
why, forsooth, but because those tents were covered with skins? I was
lately myself at a theological dispute, for I am often there, where when
one was demanding what authority there was in Holy Writ that commands
heretics to be convinced by fire rather than reclaimed by argument; a
crabbed old fellow, and one whose supercilious gravity spoke him at least
a doctor, answered in a great fume that Saint Paul had decreed it, who
said, "Reject him that is a heretic, after once or twice admonition. " And
when he had sundry times, one after another, thundered out the same
thing, and most men wondered what ailed the man, at last he explained it
thus, making two words of one. "A heretic must be put to death. " Some
laughed, and yet there wanted not others to whom this exposition seemed
plainly theological; which, when some, though those very few, opposed,
they cut off the dispute, as we say, with a hatchet, and the credit of so
uncontrollable an author. "Pray conceive me," said he, "it is written,
'Thou shalt not suffer a witch to live. ' But every heretic bewitches the
people; therefore, etc. " And now, as many as were present admired the
man's wit, and consequently submitted to his decision of the question.
Nor came it into any of their heads that that law concerned only
fortunetellers, enchanters, and magicians, whom the Hebrews call in their
tongue "Mecaschephim," witches or sorcerers: for otherwise, perhaps,
by the same reason it might as well have extended to fornication
and drunkenness.

But I foolishly run on in these matters, though yet there are so many of
them that neither Chrysippus' nor Didymus' volumes are large enough to
contain them. I would only desire you to consider this, that if so great
doctors may be allowed this liberty, you may the more reasonably pardon
even me also, a raw, effeminate divine, if I quote not everything so
exactly as I should. And so at last I return to Paul. "Ye willingly,"
says he, "suffer my foolishness," and again, "Take me as a fool," and
further, "I speak it not after the Lord, but as it were foolishly," and
in another place, "We are fools for Christ's sake. " You have heard from
how great an author how great praises of folly; and to what other end,
but that without doubt he looked upon it as that one thing both necessary
and profitable. "If anyone among ye," says he, "seem to be wise, let him
be a fool that he may be wise. " And in Luke, Jesus called those two
disciples with whom he joined himself upon the way, "fools. " Nor can I
give you any reason why it should seem so strange when Saint Paul imputes
a kind of folly even to God himself. "The foolishness of God," says he,
"is wiser than men. " Though yet I must confess that origin upon the place
denies that this foolishness may be resembled to the uncertain judgment
of men; of which kind is, that "the preaching of the cross is to them
that perish foolishness. "

But why am I so careful to no purpose that I thus run on to prove my
matter by so many testimonies? when in those mystical Psalms Christ
speaking to the Father says openly, "Thou knowest my foolishness. " Nor is
it without ground that fools are so acceptable to God. The reason perhaps
may be this, that as princes carry a suspicious eye upon those that are
over-wise, and consequently hate them--as Caesar did Brutus and Cassius,
when he feared not in the least drunken Antony; so Nero, Seneca; and
Dionysius, Plato--and on the contrary are delighted in those blunter and
unlabored wits, in like manner Christ ever abhors and condemns those wise
men and such as put confidence in their own wisdom. And this Paul makes
clearly out when he said, "God hath chosen the foolish things of this
world," as well knowing it had been impossible to have reformed it by
wisdom. Which also he sufficiently declares himself, crying out by the
mouth of his prophet, "I will destroy the wisdom of the wise, and cast
away the understanding of the prudent. "

And again, when Christ gives Him thanks that He had concealed the mystery
of salvation from the wise, but revealed it to babes and sucklings, that
is to say, fools. For the Greek word for babes is fools, which he opposes
to the word wise men. To this appertains that throughout the Gospel you
find him ever accusing the Scribes and Pharisees and doctors of the law,
but diligently defending the ignorant multitude (for what other is that
"Woe to ye Scribes and Pharisees" than woe to you, you wise men? ), but
seems chiefly delighted in little children, women, and fishers. Besides,
among brute beasts he is best pleased with those that have least in them
of the foxes' subtlety. And therefore he chose rather to ride upon an ass
when, if he had pleased, he might have bestrode the lion without danger.
And the Holy Ghost came down in the shape of a dove, not of an eagle or
kite. Add to this that in Scripture there is frequent mention of harts,
hinds, and lambs; and such as are destined to eternal life are called
sheep, than which creature there is not anything more foolish, if we may
believe that proverb of Aristotle "sheepish manners," which he tells us
is taken from the foolishness of that creature and is used to be applied
to dull-headed people and lack-wits. And yet Christ professes to be the
shepherd of this flock and is himself delighted with the name of a lamb;
according to Saint John, "Behold the Lamb of God! " Of which also there is
much mention in the Revelation. And what does all this drive at, but that
all mankind are fools--nay, even the very best?

And Christ himself, that he might the better relieve this folly, being
the wisdom of the Father, yet in some manner became a fool when taking
upon him the nature of man, he was found in shape as a man; as in like
manner he was made sin that he might heal sinners. Nor did he work this
cure any other way than by the foolishness of the cross and a company of
fat apostles, not much better, to whom also he carefully recommended
folly but gave them a caution against wisdom and drew them together by
the example of little children, lilies, mustard-seed, and sparrows,
things senseless and inconsiderable, living only by the dictates of
nature and without either craft or care. Besides, when he forbade them to
be troubled about what they should say before governors and straightly
charged them not to inquire after times and seasons, to wit, that they
might not trust to their own wisdom but wholly depend on him. And to the
same purpose is it that that great Architect of the World, God, gave man
an injunction against his eating of the Tree of Knowledge, as if
knowledge were the bane of happiness; according to which also, St. Paul
disallows it as puffing up and destructive; whence also St. Bernard seems
in my opinion to follow when he interprets that mountain whereon Lucifer
had fixed his habitation to be the mountain of knowledge.

Nor perhaps ought I to omit this other argument, that Folly is so
gracious above that her errors are only pardoned, those of wise men
never. Whence it is that they that ask forgiveness, though they offend
never so wittingly, cloak it yet with the excuse of folly. So Aaron, in
Numbers, if I mistake not the book, when he sues unto Moses concerning
his sister's leprosy, "I beseech thee, my Lord, not to lay this sin upon
us, which we have foolishly committed. " So Saul makes his excuse of
David, "For behold," says he, "I did it foolishly. " And again, David
himself thus sweetens God, "And therefore I beseech thee, O Lord, to take
away the trespass of thy servant, for I have done foolishly," as if he
knew there was no pardon to be obtained unless he had colored his offense
with folly and ignorance. And stronger is that of Christ upon the cross
when he prayed for his enemies, "Father, forgive them," nor does he cover
their crime with any other excuse than that of unwittingness--because,
says he, "they know not what they do. " In like manner Paul, writing to
Timothy, "But therefore I obtained mercy, for that I did it ignorantly
through unbelief. " And what is the meaning of "I did it ignorantly" but
that I did it out of folly, not malice? And what of "Therefore I received
mercy" but that I had not obtained it had I not been made more allowable
through the covert of folly? For us also makes that mystical Psalmist,
though I remembered it not in its right place, "Remember not the sins of
my youth nor my ignorances. " You see what two things he pretends, to wit,
youth, whose companion I ever am, and ignorances, and that in the plural
number, a number of multitude, whereby we are to understand that there
was no small company of them.

But not to run too far in that which is infinite. To speak briefly, all
Christian religion seems to have a kind of alliance with folly and in no
respect to have any accord with wisdom. Of which if you expect proofs,
consider first that boys, old men, women, and fools are more delighted
with religious and sacred things than others, and to that purpose are
ever next the altars; and this they do by mere impulse of nature. And in
the next place, you see that those first founders of it were plain,
simple persons and most bitter enemies of learning. Lastly there are no
sort of fools seem more out of the way than are these whom the zeal of
Christian religion has once swallowed up; so that they waste their
estates, neglect injuries, suffer themselves to be cheated, put no
difference between friends and enemies, abhor pleasure, are crammed with
poverty, watchings, tears, labors, reproaches, loathe life, and wish
death above all things; in short, they seem senseless to common
understanding, as if their minds lived elsewhere and not in their own
bodies; which, what else is it than to be mad? For which reason you must
not think it so strange if the apostles seemed to be drunk with new wine,
and if Paul appeared to Festus to be mad.

But now, having once gotten on the lion's skin, go to, and I'll show you
that this happiness of Christians, which they pursue with so much toil,
is nothing else but a kind of madness and folly; far be it that my words
should give any offense, rather consider my matter. And first, the
Christians and Platonists do as good as agree in this, that the soul is
plunged and fettered in the prison of the body, by the grossness of which
it is so tied up and hindered that it cannot take a view of or enjoy
things as they truly are; and for that cause their master defines
philosophy to be a contemplation of death, because it takes off the mind
from visible and corporeal objects, than which death does no more. And
therefore, as long as the soul uses the organs of the body in that right
manner it ought, so long it is said to be in good state and condition;
but when, having broken its fetters, it endeavors to get loose and
assays, as it were, a flight out of that prison that holds it in, they
call it madness; and if this happen through any distemper or
indisposition of the organs, then, by the common consent of every man,
'tis downright madness. And yet we see such kind of men foretell things
to come, understand tongues and letters they never learned before, and
seem, as it were, big with a kind of divinity. Nor is it to be doubted
but that it proceeds from hence, that the mind, being somewhat at liberty
from the infection of the body, begins to put forth itself in its native
vigor. And I conceive 'tis from the same cause that the like often
happens to sick men a little before their death, that they discourse in
strain above mortality as if they were inspired. Again, if this happens
upon the score of religion, though perhaps it may not be the same kind of
madness, yet 'tis so near it that a great many men would judge it no
better, especially when a few inconsiderable people shall differ from the
rest of the world in the whole course of their life. And therefore it
fares with them as, according to the fiction of Plato, happens to those
that being cooped up in a cave stand gaping with admiration at the
shadows of things; and that fugitive who, having broke from them and
returning to them again, told them he had seen things truly as they were,
and that they were the most mistaken in believing there was nothing but
pitiful shadows. For as this wise man pitied and bewailed their palpable
madness that were possessed with so gross an error, so they in return
laughed at him as a doting fool and cast him out of their company. In
like manner the common sort of men chiefly admire those things that are
most corporeal and almost believe there is nothing beyond them. Whereas
on the contrary, these devout persons, by how much the nearer anything
concerns the body, by so much more they neglect it and are wholly hurried
away with the contemplation of things invisible. For the one give the
first place to riches, the next to their corporeal pleasures, leaving the
last place to their soul, which yet most of them do scarce believe,
because they can't see it with their eyes. On the contrary, the others
first rely wholly on God, the most unchangeable of all things; and next
him, yet on this that comes nearest him, they bestow the second on their
soul; and lastly, for their body, they neglect that care and condemn and
fly money as superfluity that may be well spared; or if they are forced
to meddle with any of these things, they do it carelessly and much
against their wills, having as if they had it not, and possessing as if
they possessed it not.

There are also in each several things several degrees wherein they
disagree among themselves. And first as to the senses, though all of them
have more or less affinity with the body, yet of these some are more
gross and blockish, as tasting, hearing, seeing, smelling, touching; some
more removed from the body, as memory, intellect, and the will. And
therefore to which of these the mind applies itself, in that lies its
force. But holy men, because the whole bent of their minds is taken up
with those things that are most repugnant to these grosser senses, they
seem brutish and stupid in the common use of them. Whereas on the
contrary, the ordinary sort of people are best at these, and can do least
at the other; from whence it is, as we have heard, that some of these
holy men have by mistake drunk oil for wine. Again, in the affections of
the mind, some have a greater commerce with the body than others, as
lust, desire of meat and sleep, anger, pride, envy; with which holy men
are at irreconcilable enmity, and contrary, the common people think
there's no living without them. And lastly there are certain middle kind
of affections, and as it were natural to every man, as the love of one's
country, children, parents, friends, and to which the common people
attribute no small matter; whereas the other strive to pluck them out of
their mind: unless insomuch as they arrive to that highest part of the
soul, that they love their parents not as parents--for what did they get
but the body? though yet we owe it to God, not them--but as good men or
women and in whom shines the image of that highest wisdom which alone
they call the chiefest good, and out of which, they say, there is nothing
to be beloved or desired.

And by the same rule do they measure all things else, so that they make
less account of whatever is visible, unless it be altogether
contemptible, than of those things which they cannot see. But they say
that in Sacraments and other religious duties there is both body and
spirit. As in fasting they count it not enough for a man to abstain from
eating, which the common people take for an absolute fast, unless there
be also a lessening of his depraved affections: as that he be less angry,
less proud, than he was wont, that the spirit, being less clogged with
its bodily weight, may be the more intent upon heavenly things. In like
manner, in the Eucharist, though, say they, it is not to be esteemed the
less that 'tis administered with ceremonies, yet of itself 'tis of little
effect, if not hurtful, unless that which is spiritual be added to it, to
wit, that which is represented under those visible signs. Now the death
of Christ is represented by it, which all men, vanquishing, abolishing,
and, as it were, burying their carnal affections, ought to express in
their lives and conversations that they may grow up to a newness of life
and be one with him and the same one among another. This a holy man does,
and in this is his only meditation. Whereas on the contrary, the common
people think there's no more in that sacrifice than to be present at the
altar and crowd next it, to have a noise of words and look upon the
ceremonies. Nor in this alone, which we only proposed by way of example,
but in all his life, and without hypocrisy, does a holy man fly those
things that have any alliance with the body and is wholly ravished with
things eternal, invisible, and spiritual. For which cause there's so
great contrarity of opinion between them, and that too in everything,
that each party thinks the other out of their wits; though that
character, in my judgment, better agrees with those holy men than the
common people: which yet will be more clear if, as I promised, I briefly
show you that that great reward they so much fancy is nothing else but a
kind of madness.

And therefore suppose that Plato dreamed of somewhat like it when he
called the madness of lovers the most happy condition of all others. For
he that's violently in love lives not in his own body but in the thing he
loves; and by how much the farther he runs from himself into another, by
so much the greater is his pleasure. And then, when the mind strives to
rove from its body and does not rightly use its own organs, without doubt
you may say 'tis downright madness and not be mistaken, or otherwise
what's the meaning of those common sayings, "He does not dwell at home,"
"Come to yourself," "He's his own man again"? Besides, the more perfect
and true his love is, the more pleasant is his madness. And therefore,
what is that life hereafter, after which these holy minds so pantingly
breathe, like to be? To wit, the spirit shall swallow up the body, as
conqueror and more durable; and this it shall do with the greater ease
because heretofore, in its lifetime, it had cleansed and thinned it into
such another nothing as itself. And then the spirit again shall be
wonderfully swallowed up by the highest mind, as being more powerful than
infinite parts; so that the whole man is to be out of himself nor to be
otherwise happy in any respect, but that being stripped of himself, he
shall participate of somewhat ineffable from that chiefest good that
draws all things into itself. And this happiness though 'tis only then
perfected when souls being joined to their former bodies shall be made
immortal, yet forasmuch as the life of holy men is nothing but a
continued meditation and, as it were, shadow of that life, it so happens
that at length they have some taste or relish of it; which, though it be
but as the smallest drop in comparison of that fountain of eternal
happiness, yet it far surpasses all worldly delight, though all the
pleasures of all mankind were all joined together. So much better are
things spiritual than things corporeal, and things invisible than things
visible; which doubtless is that which the prophet promises: "The eye
hath not seen, nor the ear heard, nor has it entered into the heart of
man to consider what God has provided for them that love Him. " And this
is that Mary's better part which is not taken away by change of life,
but perfected.

And therefore they that are sensible of it, and few there are to whom
this happens, suffer a kind of somewhat little differing from madness;
for they utter many things that do not hang together, and that too not
after the manner of men but make a kind of sound which they neither heed
themselves, nor is it understood by others, and change the whole figure
of their countenance, one while jocund, another while dejected, now
weeping, then laughing, and again sighing. And when they come to
themselves, tell you they know not where they have been, whether in the
body or out of the body, or sleeping; nor do they remember what they have
heard, seen, spoken, or done, and only know this, as it were in a mist or
dream, that they were the most happy while they were so out of their
wits. And therefore they are sorry they are come to themselves again and
desire nothing more than this kind of madness, to be perpetually mad. And
this is a small taste of that future happiness.

But I forget myself and run beyond my bounds.
Though yet, if I shall seem
to have spoken anything more boldly or impertinently than I ought, be
pleased to consider that not only Folly but a woman said it; remembering
in the meantime that Greek proverb, "Sometimes a fool may speak a word in
season," unless perhaps you expect an epilogue, but give me leave to tell
you you are mistaken if you think I remember anything of what I have
said, having foolishly bolted out such a hodgepodge of words. 'Tis an old
proverb, "I hate one that remembers what's done over the cup. " This is a
new one of my own making: I hate a man that remembers what he hears.
Wherefore farewell, clap your hands, live and drink lustily, my most
excellent disciples of Folly.