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<b>Preface</b> | <SPAN href="ampart1.html">Part 1</SPAN> | <SPAN href="ampart2.html">Part 2</SPAN> | <SPAN href="ampart3.html">Part 3</SPAN><br/>
<h2>Introduction to the Project Gutenberg Edition.</h2>
<p>This edition of <i>The Anatomy of Melancholy</i> is based on a
nineteenth-century edition that modernized Burton's spelling and
typographic conventions. In preparing this electronic version, it became
evident that the editor had made a variety of mistakes in this
modernization: some words were left in their original spelling (unusual
words were a particular problem), portions of book titles were mistaken for
proper names, proper names were mistaken for book titles or Latin words,
etc. A certain number of misprints were also introduced into the Latin. As
a result, I have re-edited the text, checking it against images of the 1638
edition, and correcting all errors not present in the earlier edition. I
have continued to follow the general editorial practice of the base text
for quotation marks, italics, etc. Rare words have been normalized
according to their primary spelling in the Oxford English Dictionary. When
Burton spells a person's name in several ways, I have normalized the names
to the most common spelling, or to modern practice if well-known. In a few
cases, mistakes present in both the 1683 edition and the base text have
been corrected. These are always minor reference errors (e.g., an incorrect
or missing section number in the synopses, or misnumbered footnotes).
Incorrect citations to other texts (Burton seems to quote by memory and
sometimes gets it wrong) have not been changed if they are wrong in both
editions. To display some symbols (astrological signs, etc.) the HTML
version requires a browser with unicode support. Most recent browsers
should be OK.—KTH
<hr>
<h4>FRONTISPIECE TO THE ORIGINAL EDITION</h4>
<ANTIMG src="frontispiece.png" height-obs="1682" width-obs="1200" alt="Illustration">
1. Democritus Abderites
2. Zelotypia
3. Solitudo
4. Inamorato
5. Hypocondriacus
6. Superstitiosus
7. Maniacus
8. Borage
9. Hellebor
10. Democritus Junior
THE ANATOMY OF MELANCHOLY
What it is, with all the kinds, causes, symptoms, prognostics, and
several cures of it.
In three Partitions, with their several Sections, numbers, and
subsections.
Philosophically, medicinally, Historically, opened and cut up.
By Democritus Junior
With a Satyrical Preface conducing to the following Discourse.
The Sixth Edition, corrected and augmented by the Author.
Omne tulit punctum, qui miscit utile dulce.
London
Printed & to be sold by Hen. Crips & Lodo Lloyd at their shop in
Popes-head Alley. 1652">
<hr>
<h5>THE</h5>
<h1>ANATOMY OF MELANCHOLY,</h1>
<h3>WHAT IT IS,</h3>
<h6>WITH</h6>
<h5>ALL THE KINDS, CAUSES, SYMPTOMS, PROGNOSTICS, AND SEVERAL CURES OF IT.</h5>
<h3>IN THREE PARTITIONS.</h3>
<h6>WITH THEIR SEVERAL</h6>
<h6>SECTIONS, MEMBERS, AND SUBSECTIONS, PHILOSOPHICALLY, MEDICALLY,</h6>
<h6>HISTORICALLY OPENED AND CUT UP.</h6>
<h3>BY DEMOCRITUS JUNIOR.</h3>
<h6>WITH</h6>
<h5>A SATIRICAL PREFACE, CONDUCING TO THE FOLLOWING DISCOURSE.</h5>
<h4>A NEW EDITION,</h4>
<h6>CORRECTED, AND ENRICHED BY TRANSLATIONS OF THE NUMEROUS CLASSICAL EXTRACTS.</h6>
<h4>BY DEMOCRITUS MINOR.</h4>
<h6>TO WHICH IS PREFIXED AN ACCOUNT OF THE AUTHOR.</h6>
<div class="poem">
<div class="line">Omne tulit punctum, qui miscuit utile dulci.</div>
</div><div class="poem">
<div class="line">He that joins instruction with delight,</div>
<div class="line">Profit with pleasure, carries all the votes.</div>
</div><hr>
<h6>HONORATISSIMO DOMINO</h6>
<h6>NON MINVS VIRTUTE SUA, QUAM GENERIS SPLENDORE,</h6>
<h6>ILLVSTRISSIMO,</h6>
<h3>GEORGIO BEKKLEIO,</h3>
<h6>MILITI DE BALNEO, BARONI DE BERKLEY, MOUBREY, SEGRAVE,</h6>
<h6>D. DE BRUSE,</h6>
<h6>DOMINO SUO MULTIS NOMINIBUS OBSERVANDO,</h6>
<h6>HANC SUAM</h6>
<h3>MELANCHOLIAE ANATOMEN,</h3>
<h6>JAM SEXTO REVISAM, D.D.</h6>
<h4>DEMOCRITUS JUNIOR.</h4>
<hr>
<h2>ADVERTISEMENT TO THE LAST LONDON EDITION.</h2>
<p>The work now restored to public notice has had an extraordinary fate. At
the time of its original publication it obtained a great celebrity, which
continued more than half a century. During that period few books were more
read, or more deservedly applauded. It was the delight of the learned, the
solace of the indolent, and the refuge of the uninformed. It passed through
at least eight editions, by which the bookseller, as WOOD records, got an
estate; and, notwithstanding the objection sometimes opposed against it, of
a quaint style, and too great an accumulation of authorities, the
fascination of its wit, fancy, and sterling sense, have borne down all
censures, and extorted praise from the first Writers in the English
language. The grave JOHNSON has praised it in the warmest terms, and the
ludicrous STERNE has interwoven many parts of it into his own popular
performance. MILTON did not disdain to build two of his finest poems on it;
and a host of inferior writers have embellished their works with beauties
not their own, culled from a performance which they had not the justice
even to mention. Change of times, and the frivolity of fashion, suspended,
in some degree, that fame which had lasted near a century; and the
succeeding generation affected indifference towards an author, who at
length was only looked into by the plunderers of literature, the poachers
in obscure volumes. The plagiarisms of <span class="cite">Tristram Shandy</span>, so successfully
brought to light by DR. FERRIAR, at length drew the attention of the public
towards a writer, who, though then little known, might, without impeachment
of modesty, lay claim to every mark of respect; and inquiry proved, beyond
a doubt, that the calls of justice had been little attended to by others,
as well as the facetious YORICK. WOOD observed, more than a century ago,
that several authors had unmercifully stolen matter from BURTON without any
acknowledgment. The time, however, at length arrived, when the merits of
the <span class="cite">Anatomy of Melancholy</span> were to receive their due praise. The book was
again sought for and read, and again it became an applauded performance.
Its excellencies once more stood confessed, in the increased price which
every copy offered for sale produced; and the increased demand pointed out
the necessity of a new edition. This is now presented to the public in a
manner not disgraceful to the memory of the author; and the publisher
relies with confidence, that so valuable a repository of amusement and
information will continue to hold the rank to which it has been restored,
firmly supported by its own merit, and safe from the influence and blight
of any future caprices of fashion. To open its valuable mysteries to those
who have not had the advantage of a classical education, translations of
the countless quotations from ancient writers which occur in the work, are
now for the first time given, and obsolete orthography is in all instances
modernized.
<h3>ACCOUNT OF THE AUTHOR.</h3>
<p>Robert Burton was the son of Ralph Burton, of an ancient and genteel family
at Lindley, in Leicestershire, and was born there on the 8th of February
1576. <SPAN href="#note1">[1]</SPAN>He received the first rudiments of learning at the free school of
Sutton Coldfield, in Warwickshire <SPAN href="#note2">[2]</SPAN>from whence he was, at the age of
seventeen, in the long vacation, 1593, sent to Brazen Nose College, in the
condition of a commoner, where he made considerable progress in logic and
philosophy. In 1599 he was elected student of Christ Church, and, for
form's sake, was put under the tuition of Dr. John Bancroft, afterwards
Bishop of Oxford. In 1614 he was admitted to the reading of the Sentences,
and on the 29th of November, 1616, had the vicarage of St. Thomas, in the
west suburb of Oxford, conferred on him by the dean and canons of Christ
Church, which, with the rectory of Segrave, in Leicestershire, given to him
in the year 1636, by George, Lord Berkeley, he kept, to use the words of
the Oxford antiquary, with much ado to his dying day. He seems to have been
first beneficed at Walsby, in Lincolnshire, through the munificence of his
noble patroness, Frances, Countess Dowager of Exeter, but resigned the
same, as he tells us, for some special reasons. At his vicarage he is
remarked to have always given the sacrament in wafers. Wood's character of
him is, that <q>he was an exact mathematician, a curious calculator of
nativities, a general read scholar, a thorough-paced philologist, and one
that understood the surveying of lands well. As he was by many accounted a
severe student, a devourer of authors, a melancholy and humorous person; so
by others, who knew him well, a person of great honesty, plain dealing and
charity. I have heard some of the ancients of Christ Church often say, that
his company was very merry, facete, and juvenile; and no man in his time
did surpass him for his ready and dexterous interlarding his common
discourses among them with verses from the poets, or sentences from classic
authors; which being then all the fashion in the University, made his
company the more acceptable.</q> He appears to have been a universal reader of
all kinds of books, and availed himself of his multifarious studies in a
very extraordinary manner. From the information of Hearne, we learn that
John Rouse, the Bodleian librarian, furnished him with choice books for the
prosecution of his work. The subject of his labour and amusement, seems to
have been adopted from the infirmities of his own habit and constitution.
Mr. Granger says, <q>He composed this book with a view of relieving his own
melancholy, but increased it to such a degree, that nothing could make him
laugh, but going to the bridge-foot and hearing the ribaldry of the
bargemen, which rarely failed to throw him into a violent fit of laughter.
Before he was overcome with this horrid disorder, he, in the intervals of
his vapours, was esteemed one of the most facetious companions in the
University.</q>
<p>His residence was chiefly at Oxford; where, in his chamber in Christ Church
College, he departed this life, at or very near the time which he had some
years before foretold, from the calculation of his own nativity, and which,
says Wood, <q>being exact, several of the students did not forbear to whisper
among themselves, that rather than there should be a mistake in the
calculation, he sent up his soul to heaven through a slip about his neck.</q>
Whether this suggestion is founded in truth, we have no other evidence than
an obscure hint in the epitaph hereafter inserted, which was written by the
author himself, a short time before his death. His body, with due
solemnity, was buried near that of Dr. Robert Weston, in the north aisle
which joins next to the choir of the cathedral of Christ Church, on the
27th of January 1639-40. Over his grave was soon after erected a comely
monument, on the upper pillar of the said aisle, with his bust, painted to
the life. On the right hand is the following calculation of his nativity:
<ANTIMG src="horoscope.png" height-obs="523" width-obs="600" alt="Horoscope: R. natus B. 1576, 8 Feb. hor. 3, scrup. 16. long. 22� 0' polus 51� 30''">
<p>and under the bust, this inscription of his own composition:—
Paucis notus, paucioribus ignotus,<br/>
Hic jacet <i>Democritus</i> junior<br/>
Cui vitam dedit et mortem<br/>
Melancholia<br/>
Ob. 8 Id. Jan. A. C. MDCXXXIX.
<p>Arms:—Azure on a bend O. between three dogs' heads O. a crescent G.
<p>A few months before his death, he made his will, of which the following is
a copy:
<h3>EXTRACTED FROM THE REGISTRY OF THE PREROGATIVE COURT OF CANTERBURY.</h3>
<p><span lang="la">In nomine Dei Amen</span>. August 15th One thousand six hundred thirty nine
because there be so many casualties to which our life is subject besides
quarrelling and contention which happen to our Successors after our Death
by reason of unsettled Estates I Robert Burton Student of Christ-church
Oxon. though my means be but small have thought good by this my last Will
and Testament to dispose of that little which I have and being at this
present I thank God in perfect health of Bodie and Mind and if this
Testament be not so formal according to the nice and strict terms of Law
and other Circumstances peradventure required of which I am ignorant I
desire howsoever this my Will may be accepted and stand good according to
my true Intent and meaning First I bequeath Animam Deo Corpus Terrae
whensoever it shall please God to call me I give my Land in Higham which my
good Father Ralphe Burton of Lindly in the County of Leicester Esquire gave
me by Deed of Gift and that which I have annexed to that Farm by purchase
since, now leased for thirty eight pounds per Ann. to mine Elder Brother
William Burton of Lindly Esquire during his life and after him to his Heirs
I make my said Brother William likewise mine Executor as well as paying
such Annuities and Legacies out of my Lands and Goods as are hereafter
specified I give to my nephew Cassibilan Burton twenty pounds Annuity per
Ann. out of my Land in Higham during his life to be paid at two equal
payments at our Lady Day in Lent and Michaelmas or if he be not paid within
fourteen Days after the said Feasts to distrain on any part of the Ground
or on any of my Lands of Inheritance Item I give to my Sister Katherine
Jackson during her life eight pounds per Ann. Annuity to be paid at the two
Feasts equally as above said or else to distrain on the Ground if she be
not paid after fourteen days at Lindly as the other <i>some</i> is out of the
said Land Item I give to my Servant John Upton the Annuity of Forty
Shillings out of my said Farme during his life (if till then my Servant) to
be paid on Michaelmas day in Lindley each year or else after fourteen days
to distrain Now for my goods I thus dispose them First I give an C'th
pounds to Christ Church in Oxford where I have so long lived to buy five
pounds Lands per Ann. to be Yearly bestowed on Books for the Library Item I
give an hundredth pound to the University Library of Oxford to be bestowed
to purchase five pound Land per Ann. to be paid out Yearly on Books as Mrs.
Brooks formerly gave an hundred pounds to buy Land to the same purpose and
the Rent to the same use I give to my Brother George Burton twenty pounds
and my watch I give to my Brother Ralph Burton five pounds Item I give to
the Parish of Seagrave in Leicestershire where I am now Rector ten pounds
to be given to a certain Feoffees to the perpetual good of the said <i>Parish
Oxon</i> <SPAN href="#note3">[3]</SPAN>Item I give to my Niece Eugenia Burton One hundredth pounds Item
I give to my Nephew Richard Burton now Prisoner in London an hundredth
pound to redeem him Item I give to the Poor of Higham Forty Shillings where
my Land is to the poor of Nuneaton where I was once a Grammar Scholar three
pound to my Cousin Purfey of Wadlake [Wadley] my Cousin Purfey of Calcott
my Cousin Hales of Coventry my Nephew Bradshaw of Orton twenty shillings a
piece for a small remembrance to Mr. Whitehall Rector of Cherkby myne own
Chamber Fellow twenty shillings I desire my Brother George and my Cosen
Purfey of Calcott to be the Overseers of this part of my Will I give
moreover five pounds to make a small Monument for my Mother where she is
buried in London to my Brother Jackson forty shillings to my Servant John
Upton forty shillings besides his former Annuity if he be my Servant till I
die if he be till then my Servant <SPAN href="#note4">[4]</SPAN>—ROBERT BURTON—Charles Russell
Witness—John Pepper Witness.
<p>An Appendix to this my Will if I die in Oxford or whilst I am of Christ
Church and with good Mr. Paynes August the Fifteenth 1639.
<p>I give to Mr. Doctor Fell Dean of Christ Church Forty Shillings to the
Eight Canons twenty Shillings a piece as a small remembrance to the poor of
St. Thomas Parish Twenty Shillings to Brasenose Library five pounds to Mr.
Rowse of Oriell Colledge twenty Shillings to Mr. Heywood <i>xx</i>s. to Dr.
Metcalfe <i>xx</i>s. to Mr. Sherley <i>xx</i>s. If I have any Books the University
Library hath not, let them take them If I have any Books our own Library
hath not, let them take them I give to Mrs. Fell all my English Books of
Husbandry one excepted to her Daughter Mrs. Katherine Fell my Six Pieces of
Silver Plate and six Silver spoons to Mrs. Iles my Gerards Herball To Mrs.
Morris my Country Farme Translated out of French 4. and all my English
Physick Books to Mr. Whistler the Recorder of Oxford I give twenty
shillings to all my fellow Students Mrs of Arts a Book in fol. or two a
piece as Master Morris Treasurer or Mr. Dean shall appoint whom I request
to be the Overseer of this Appendix and give him for his pains Atlas
Geografer and Ortelius Theatrum Mond' I give to John Fell the Dean's Son
Student my Mathematical Instruments except my two Crosse Staves which I
give to my Lord of Donnol if he be then of the House To Thomas Iles Doctor
Iles his Son Student Saluntch on Paurrhelia and Lucian's Works in 4 Tomes
If any books be left let my Executors dispose of them with all such Books
as are written with my own hands and half my Melancholy Copy for Crips hath
the other half To Mr. Jones Chaplin and Chanter my Surveying Books and
Instruments To the Servants of the House Forty Shillings ROB.
BURTON—Charles Russell Witness—John Pepper Witness—This Will was shewed
to me by the Testator and acknowledged by him some few days before his
death to be his last Will Ita Testor John Morris S Th D. Prebendari' Eccl
Chri' Oxon Feb. 3, 1639.
<p>Probatum fuit Testamentum suprascriptum, &c. 11� 1640 Juramento Willmi
Burton Fris' et Executoris cui &c. de bene et fideliter administrand. &c.
coram Mag'ris Nathanaele Stephens Rectore Eccl. de Drayton, et Edwardo
Farmer, Clericis, vigore commissionis, &c.
<p>The only work our author executed was that now reprinted, which probably
was the principal employment of his life. Dr. Ferriar says, it was
originally published in the year 1617; but this is evidently a mistake; <SPAN href="#note5">[5]</SPAN>the
first edition was that printed in 4to, 1621, a copy of which is at
present in the collection of John Nichols, Esq., the indefatigable
illustrator of the <span class="cite">History of Leicestershire</span>; to whom, and to Isaac Reed,
Esq., of Staple Inn, this account is greatly indebted for its accuracy. The
other impressions of it were in 1624, 1628, 1632, 1638, 1651-2, 1660, and
1676, which last, in the titlepage, is called the eighth edition.
<p>The copy from which the present is reprinted, is that of 1651-2; at the
conclusion of which is the following address:
<p>"TO THE READER.
<p><q>Be pleased to know (Courteous Reader) that since the last Impression of
this Book, the ingenuous Author of it is deceased, leaving a Copy of it
exactly corrected, with several considerable Additions by his own hand;
this Copy he committed to my care and custody, with directions to have
those Additions inserted in the next Edition; which in order to his
command, and the Publicke Good, is faithfully performed in this last
Impression.</q>
<p>H. C. (<i>i.e. HEN. CRIPPS.</i>)
<p>The following testimonies of various authors will serve to show the
estimation in which this work has been held:—
<p><q>The ANATOMY OF MELANCHOLY, wherein the author hath piled up variety of
much excellent learning. Scarce any book of philology in our land hath, in
so short a time, passed so many editions.</q>—<span class="cite">Fuller's Worthies</span>, fol. 16.
<p><q>'Tis a book so full of variety of reading, that gentlemen who have lost
their time, and are put to a push for invention, may furnish themselves
with matter for common or scholastical discourse and writing.</q>—<i>Wood's
Athenae Oxoniensis</i>, vol. i. p. 628. 2d edit.
<p><q>If you never saw BURTON UPON MELANCHOLY, printed 1676, I pray look into
it, and read the ninth page of his Preface, 'Democritus to the Reader.'
There is something there which touches the point we are upon; but I mention
the author to you, as the pleasantest, the most learned, and the most full
of sterling sense. The wits of Queen Anne's reign, and the beginning of
George the First, were not a little beholden to him.</q>—<i>Archbishop
Herring's Letters</i>, 12mo. 1777. p. 149.
<p><q>BURTON'S ANATOMY OF MELANCHOLY, he (Dr. Johnson) said, was the only book
that ever took him out of bed two hours sooner than he wished to
rise.</q>—<i>Boswell's Life of Johnson</i>, vol. i. p. 580. 8vo. edit.
<p><q>BURTON'S ANATOMY OF MELANCHOLY is a valuable book,</q> said Dr. Johnson. <q>It
is, perhaps, overloaded with quotation. But there is great spirit and great
power in what Burton says when he writes from his own mind.</q>—<i>Ibid</i>, vol.
ii. p. 325.
<p><q>It will be no detraction from the powers of Milton's original genius and
invention, to remark, that he seems to have borrowed the subject of <i>L'
Allegro</i> and <i>Il Penseroso</i>, together with some particular thoughts,
expressions, and rhymes, more especially the idea of a contrast between
these two dispositions, from a forgotten poem prefixed to the first edition
of BURTON'S ANATOMY OF MELANCHOLY, entitled, 'The Author's Abstract of
Melancholy; or, A Dialogue between Pleasure and Pain.' Here pain is
melancholy. It was written, as I conjecture, about the year 1600. I will
make no apology for abstracting and citing as much of this poem as will be
sufficient to prove, to a discerning reader, how far it had taken
possession of Milton's mind. The measure will appear to be the same; and
that our author was at least an attentive reader of Burton's book, may be
already concluded from the traces of resemblance which I have incidentally
noticed in passing through the <i>L' Allegro</i> and <i>Il Penseroso</i>.</q>—After
extracting the lines, Mr. Warton adds, <q>as to the very elaborate work to
which these visionary verses are no unsuitable introduction, the writer's
variety of learning, his quotations from scarce and curious books, his
pedantry sparkling with rude wit and shapeless elegance, miscellaneous
matter, intermixture of agreeable tales and illustrations, and, perhaps,
above all, the singularities of his feelings, clothed in an uncommon
quaintness of style, have contributed to render it, even to modern readers,
a valuable repository of amusement and information.</q>—<i>Warton's Milton</i>, 2d
edit. p. 94.
<p><q>THE ANATOMY OF MELANCHOLY is a book which has been universally read and
admired. This work is, for the most part, what the author himself styles
it, 'a cento;' but it is a very ingenious one. His quotations, which abound
in every page, are pertinent; but if he had made more use of his invention
and less of his commonplace-book, his work would perhaps have been more
valuable than it is. He is generally free from the affected language and
ridiculous metaphors which disgrace most of the books of his
time.</q>—<i>Granger's Biographical History</i>.
<p><q>BURTON'S ANATOMY OF MELANCHOLY, a book once the favourite of the learned
and the witty, and a source of surreptitious learning, though written on a
regular plan, consists chiefly of quotations: the author has honestly
termed it a cento. He collects, under every division, the opinions of a
multitude of writers, without regard to chronological order, and has too
often the modesty to decline the interposition of his own sentiments.
Indeed the bulk of his materials generally overwhelms him. In the course of
his folio he has contrived to treat a great variety of topics, that seem
very loosely connected with the general subject; and, like Bayle, when he
starts a favourite train of quotations, he does not scruple to let the
digression outrun the principal question. Thus, from the doctrines of
religion to military discipline, from inland navigation to the morality of
dancing-schools, every thing is discussed and determined.</q>—<i>Ferriar's
Illustrations of Sterne</i>, p. 58.
<p><q>The archness which BURTON displays occasionally, and his indulgence of
playful digressions from the most serious discussions, often give his style
an air of familiar conversation, notwithstanding the laborious collections
which supply his text. He was capable of writing excellent poetry, but he
seems to have cultivated this talent too little. The English verses
prefixed to his book, which possess beautiful imagery, and great sweetness
of versification, have been frequently published. His Latin elegiac verses
addressed to his book, shew a very agreeable turn for raillery.</q>—<i>Ibid</i>.
p. 58.
<p><q>When the force of the subject opens his own vein of prose, we discover
valuable sense and brilliant expression. Such is his account of the first
feelings of melancholy persons, written, probably, from his own
experience.</q> [See p. 154, of the present edition.]—<i>Ibid.</i> p. 60.
<p><q>During a pedantic age, like that in which BURTON'S production appeared, it
must have been eminently serviceable to writers of many descriptions. Hence
the unlearned might furnish themselves with appropriate scraps of Greek and
Latin, whilst men of letters would find their enquiries shortened, by
knowing where they might look for what both ancients and moderns had
advanced on the subject of human passions. I confess my inability to point
out any other English author who has so largely dealt in apt and original
quotation.</q>—<i>Manuscript note of the late George Steevens, Esq., in his
copy of</i> THE ANATOMY OF MELANCHOLY.
<h3>DEMOCRITUS JUNIOR AD LIBRUM SUUM.</h3>
<div class="poem" lang="la">
<div class="couplet">
<div class="line">Vade liber, qualis, non ausum dicere, felix,</div>
<div class="line">Te nisi felicem fecerit Alma dies.</div>
</div><div class="couplet">
<div class="line">Vade tamen quocunque lubet, quascunque per oras,</div>
<div class="line">Et Genium Domini fac imitere tui.</div>
</div><div class="couplet">
<div class="line">I blandas inter Charites, mystamque saluta</div>
<div class="line">Musarum quemvis, si tibi lector erit.</div>
</div><div class="couplet">
<div class="line">Rura colas, urbem, subeasve palatia regum,</div>
<div class="line">Submisse, placide, te sine dente geras.</div>
</div><div class="couplet">
<div class="line">Nobilis, aut si quis te forte inspexerit heros,</div>
<div class="line">Da te morigerum, perlegat usque lubet.</div>
</div><div class="couplet">
<div class="line">Est quod Nobilitas, est quod desideret heros,</div>
<div class="line">Gratior haec forsan charta placere potest.</div>
</div><div class="couplet">
<div class="line">Si quis morosus Cato, tetricusque Senator,</div>
<div class="line">Hunc etiam librum forte videre velit,</div>
</div><div class="couplet">
<div class="line">Sive magistratus, tum te reverenter habeto;</div>
<div class="line">Sed nullus; muscas non capiunt Aquilae.</div>
</div><div class="couplet">
<div class="line">Non vacat his tempus fugitivum impendere nugis,</div>
<div class="line">Nec tales cupio; par mihi lector erit.</div>
</div><div class="couplet">
<div class="line">Si matrona gravis casu diverterit istuc,</div>
<div class="line">Illustris domina, aut te Comitissa legat:</div>
</div><div class="couplet">
<div class="line">Est quod displiceat, placeat quod forsitan illis,</div>
<div class="line">Ingerere his noli te modo, pande tamen.</div>
</div><div class="couplet">
<div class="line">At si virgo tuas dignabitur inclyta chartas</div>
<div class="line">Tangere, sive schedis haereat illa tuis:</div>
</div><div class="couplet">
<div class="line">Da modo te facilem, et quaedam folia esse memento</div>
<div class="line">Conveniant oculis quae magis apta suis.</div>
</div><div class="couplet">
<div class="line">Si generosa ancilla tuos aut alma puella</div>
<div class="line">Visura est ludos, annue, pande lubens.</div>
</div><div class="couplet">
<div class="line">Dic utinam nunc ipse meus <SPAN href="#note6">[6]</SPAN>(nam diligit istas)</div>
<div class="line">In praesens esset conspiciendus herus.</div>
</div><div class="couplet">
<div class="line">Ignotus notusve mihi de gente togata</div>
<div class="line">Sive aget in ludis, pulpita sive colet,</div>
</div><div class="couplet">
<div class="line">Sive in Lycaeo, et nugas evolverit istas,</div>
<div class="line">Si quasdam mendas viderit inspiciens,</div>
</div><div class="couplet">
<div class="line">Da veniam Authori, dices; nam plurima vellet</div>
<div class="line">Expungi, quae jam displicuisse sciat.</div>
</div><div class="couplet">
<div class="line">Sive Melancholicus quisquam, seu blandus Amator,</div>
<div class="line">Aulicus aut Civis, seu bene comptus eques</div>
</div><div class="couplet">
<div class="line">Huc appellat, age et tuto te crede legenti,</div>
<div class="line">Multa istic forsan non male nata leget.</div>
</div><div class="couplet">
<div class="line">Quod fugiat, caveat, quodque amplexabitur, ista</div>
<div class="line">Pagina fortassis promere multa potest.</div>
</div><div class="couplet">
<div class="line">At si quis Medicus coram te sistet, amice</div>
<div class="line">Fac circumspecte, et te sine labe geras:</div>
</div><div class="couplet">
<div class="line">Inveniet namque ipse meis quoque plurima scriptis,</div>
<div class="line">Non leve subsidium quae sibi forsan erunt.</div>
</div><div class="couplet">
<div class="line">Si quis Causidicus chartas impingat in istas,</div>
<div class="line">Nil mihi vobiscum, pessima turba vale;</div>
</div><div class="couplet">
<div class="line">Sit nisi vir bonus, et juris sine fraude peritus,</div>
<div class="line">Tum legat, et forsan doctior inde siet.</div>
</div><div class="couplet">
<div class="line">Si quis cordatus, facilis, lectorque benignus</div>
<div class="line">Huc oculos vertat, quae velit ipse legat;</div>
</div><div class="couplet">
<div class="line">Candidus ignoscet, metuas nil, pande libenter,</div>
<div class="line">Offensus mendis non erit ille tuis,</div>
</div><div class="couplet">
<div class="line">Laudabit nonnulla. Venit si Rhetor ineptus,</div>
<div class="line">Limata et tersa, et qui bene cocta petit,</div>
</div><div class="couplet">
<div class="line">Claude citus librum; nulla hic nisi ferrea verba,</div>
<div class="line">Offendent stomachum quae minus apta suum.</div>
</div><div class="couplet">
<div class="line">At si quis non eximius de plebe poeta,</div>
<div class="line">Annue; namque istic plurima ficta leget.</div>
</div><div class="couplet">
<div class="line">Nos sumus e numero, nullus mihi spirat Apollo,</div>
<div class="line">Grandiloquus Vates quilibet esse nequit.</div>
</div><div class="couplet">
<div class="line">Si Criticus Lector, tumidus Censorque molestus,</div>
<div class="line">Zoilus et Momus, si rabiosa cohors:</div>
</div><div class="couplet">
<div class="line">Ringe, freme, et noli tum pandere, turba malignis</div>
<div class="line">Si occurrat sannis invidiosa suis:</div>
</div><div class="couplet">
<div class="line">Fac fugias; si nulla tibi sit copia eundi,</div>
<div class="line">Contemnes, tacite scommata quaeque feres.</div>
</div><div class="couplet">
<div class="line">Frendeat, allatret, vacuas gannitibus auras</div>
<div class="line">Impleat, haud cures; his placuisse nefas.</div>
</div><div class="couplet">
<div class="line">Verum age si forsan divertat purior hospes,</div>
<div class="line">Cuique sales, ludi, displiceantque joci,</div>
</div><div class="couplet">
<div class="line">Objiciatque tibi sordes, lascivaque: dices,</div>
<div class="line">Lasciva est Domino et Musa jocosa tuo,</div>
</div><div class="couplet">
<div class="line">Nec lasciva tamen, si pensitet omne; sed esto;</div>
<div class="line">Sit lasciva licet pagina, vita proba est.</div>
</div><div class="couplet">
<div class="line">Barbarus, indoctusque rudis spectator in istam</div>
<div class="line">Si messem intrudat, fuste fugabis eum,</div>
</div><div class="couplet">
<div class="line">Fungum pelle procul (jubeo) nam quid mihi fungo?</div>
<div class="line">Conveniunt stomacho non minus ista suo.</div>
</div><div class="couplet">
<div class="line">Sed nec pelle tamen; laeto omnes accipe vultu,</div>
<div class="line">Quos, quas, vel quales, inde vel unde viros.</div>
</div><div class="couplet">
<div class="line">Gratus erit quicunque venit, gratissimus hospes</div>
<div class="line">Quisquis erit, facilis difficilisque mihi.</div>
</div><div class="couplet">
<div class="line">Nam si culparit, quaedam culpasse juvabit,</div>
<div class="line">Culpando faciet me meliora sequi.</div>
</div><div class="couplet">
<div class="line">Sed si laudarit, neque laudibus efferar ullis,</div>
<div class="line">Sit satis hisce malis opposuisse bonum.</div>
</div><div class="couplet">
<div class="line">Haec sunt quae nostro placuit mandare libello,</div>
<div class="line">Et quae dimittens dicere jussit Herus.</div>
</div></div>
<h3>DEMOCRITUS JUNIOR TO HIS BOOK</h3>
<h4>PARAPHRASTIC METRICAL TRANSLATION.</h4>
<div class="poem">
<div class="couplet">
<div class="line">Go forth my book into the open day;</div>
<div class="line">Happy, if made so by its garish eye.</div>
</div><div class="couplet">
<div class="line">O'er earth's wide surface take thy vagrant way,</div>
<div class="line">To imitate thy master's genius try.</div>
</div><div class="couplet">
<div class="line">The Graces three, the Muses nine salute,</div>
<div class="line">Should those who love them try to con thy lore.</div>
</div><div class="couplet">
<div class="line">The country, city seek, grand thrones to boot,</div>
<div class="line">With gentle courtesy humbly bow before.</div>
</div><div class="couplet">
<div class="line">Should nobles gallant, soldiers frank and brave</div>
<div class="line">Seek thy acquaintance, hail their first advance:</div>
</div><div class="couplet">
<div class="line">From twitch of care thy pleasant vein may save,</div>
<div class="line">May laughter cause or wisdom give perchance.</div>
</div><div class="couplet">
<div class="line">Some surly Cato, Senator austere,</div>
<div class="line">Haply may wish to peep into thy book:</div>
</div><div class="couplet">
<div class="line">Seem very nothing—tremble and revere:</div>
<div class="line">No forceful eagles, butterflies e'er look.</div>
</div><div class="couplet">
<div class="line">They love not thee: of them then little seek,</div>
<div class="line">And wish for readers triflers like thyself.</div>
</div><div class="couplet">
<div class="line">Of ludeful matron watchful catch the beck,</div>
<div class="line">Or gorgeous countess full of pride and pelf.</div>
</div><div class="couplet">
<div class="line">They may say <q>pish!</q> and frown, and yet read on:</div>
<div class="line">Cry odd, and silly, coarse, and yet amusing.</div>
</div><div class="couplet">
<div class="line">Should dainty damsels seek thy page to con,</div>
<div class="line">Spread thy best stores: to them be ne'er refusing:</div>
</div><div class="couplet">
<div class="line">Say, fair one, master loves thee dear as life;</div>
<div class="line">Would he were here to gaze on thy sweet look.</div>
</div><div class="couplet">
<div class="line">Should known or unknown student, freed from strife</div>
<div class="line">Of logic and the schools, explore my book:</div>
</div><div class="couplet">
<div class="line">Cry mercy critic, and thy book withhold:</div>
<div class="line">Be some few errors pardon'd though observ'd:</div>
</div><div class="couplet">
<div class="line">An humble author to implore makes bold.</div>
<div class="line">Thy kind indulgence, even undeserv'd,</div>
</div><div class="couplet">
<div class="line">Should melancholy wight or pensive lover,</div>
<div class="line">Courtier, snug cit, or carpet knight so trim</div>
</div><div class="couplet">
<div class="line">Our blossoms cull, he'll find himself in clover,</div>
<div class="line">Gain sense from precept, laughter from our whim.</div>
</div><div class="couplet">
<div class="line">Should learned leech with solemn air unfold</div>
<div class="line">Thy leaves, beware, be civil, and be wise:</div>
</div><div class="couplet">
<div class="line">Thy volume many precepts sage may hold,</div>
<div class="line">His well fraught head may find no trifling prize.</div>
</div><div class="couplet">
<div class="line">Should crafty lawyer trespass on our ground,</div>
<div class="line">Caitiffs avaunt! disturbing tribe away!</div>
</div><div class="couplet">
<div class="line">Unless (white crow) an honest one be found;</div>
<div class="line">He'll better, wiser go for what we say.</div>
</div><div class="couplet">
<div class="line">Should some ripe scholar, gentle and benign,</div>
<div class="line">With candour, care, and judgment thee peruse:</div>
</div><div class="couplet">
<div class="line">Thy faults to kind oblivion he'll consign;</div>
<div class="line">Nor to thy merit will his praise refuse.</div>
</div><div class="couplet">
<div class="line">Thou may'st be searched for polish'd words and verse</div>
<div class="line">By flippant spouter, emptiest of praters:</div>
</div><div class="couplet">
<div class="line">Tell him to seek them in some mawkish verse:</div>
<div class="line">My periods all are rough as nutmeg graters.</div>
</div><div class="couplet">
<div class="line">The doggerel poet, wishing thee to read,</div>
<div class="line">Reject not; let him glean thy jests and stories.</div>
</div><div class="couplet">
<div class="line">His brother I, of lowly sembling breed:</div>
<div class="line">Apollo grants to few Parnassian glories.</div>
</div><div class="couplet">
<div class="line">Menac'd by critic with sour furrowed brow,</div>
<div class="line">Momus or Troilus or Scotch reviewer:</div>
</div><div class="couplet">
<div class="line">Ruffle your heckle, grin and growl and vow:</div>
<div class="line">Ill-natured foes you thus will find the fewer,</div>
</div><div class="couplet">
<div class="line">When foul-mouth'd senseless railers cry thee down,</div>
<div class="line">Reply not: fly, and show the rogues thy stern;</div>
</div><div class="couplet">
<div class="line">They are not worthy even of a frown:</div>
<div class="line">Good taste or breeding they can never learn;</div>
</div><div class="couplet">
<div class="line">Or let them clamour, turn a callous ear,</div>
<div class="line">As though in dread of some harsh donkey's bray.</div>
</div><div class="couplet">
<div class="line">If chid by censor, friendly though severe,</div>
<div class="line">To such explain and turn thee not away.</div>
</div><div class="couplet">
<div class="line">Thy vein, says he perchance, is all too free;</div>
<div class="line">Thy smutty language suits not learned pen:</div>
</div><div class="couplet">
<div class="line">Reply, Good Sir, throughout, the context see;</div>
<div class="line">Thought chastens thought; so prithee judge again.</div>
</div><div class="couplet">
<div class="line">Besides, although my master's pen may wander</div>
<div class="line">Through devious paths, by which it ought not stray,</div>
</div><div class="couplet">
<div class="line">His life is pure, beyond the breath of slander:</div>
<div class="line">So pardon grant; 'tis merely but his way.</div>
</div><div class="couplet">
<div class="line">Some rugged ruffian makes a hideous rout—</div>
<div class="line">Brandish thy cudgel, threaten him to baste;</div>
</div><div class="couplet">
<div class="line">The filthy fungus far from thee cast out;</div>
<div class="line">Such noxious banquets never suit my taste.</div>
</div><div class="couplet">
<div class="line">Yet, calm and cautious moderate thy ire,</div>
<div class="line">Be ever courteous should the case allow—</div>
</div><div class="couplet">
<div class="line">Sweet malt is ever made by gentle fire:</div>
<div class="line">Warm to thy friends, give all a civil bow.</div>
</div><div class="couplet">
<div class="line">Even censure sometimes teaches to improve,</div>
<div class="line">Slight frosts have often cured too rank a crop,</div>
</div><div class="couplet">
<div class="line">So, candid blame my spleen shall never move,</div>
<div class="line">For skilful gard'ners wayward branches lop.</div>
</div><div class="couplet">
<div class="line">Go then, my book, and bear my words in mind;</div>
<div class="line">Guides safe at once, and pleasant them you'll find.</div>
</div></div>
<h3>THE ARGUMENT OF THE FRONTISPIECE.</h3>
<div class="poem">
<div class="line">Ten distinct Squares here seen apart,</div>
<div class="line">Are joined in one by Cutter's art.</div>
<p>I.
<div class="stanza">
<div class="line">Old Democritus under a tree,</div>
<div class="line">Sits on a stone with book on knee;</div>
<div class="line">About him hang there many features,</div>
<div class="line">Of Cats, Dogs and such like creatures,</div>
<div class="line">Of which he makes anatomy,</div>
<div class="line">The seat of black choler to see.</div>
<div class="line">Over his head appears the sky,</div>
<div class="line">And Saturn Lord of melancholy.</div>
</div>
<p>II.
<div class="stanza">
<div class="line">To the left a landscape of Jealousy,</div>
<div class="line">Presents itself unto thine eye.</div>
<div class="line">A Kingfisher, a Swan, an Hern,</div>
<div class="line">Two fighting-cocks you may discern,</div>
<div class="line">Two roaring Bulls each other hie,</div>
<div class="line">To assault concerning venery.</div>
<div class="line">Symbols are these; I say no more,</div>
<div class="line">Conceive the rest by that's afore.</div>
</div>
<p>III.
<div class="stanza">
<div class="line">The next of solitariness,</div>
<div class="line">A portraiture doth well express,</div>
<div class="line">By sleeping dog, cat: Buck and Doe,</div>
<div class="line">Hares, Conies in the desert go:</div>
<div class="line">Bats, Owls the shady bowers over,</div>
<div class="line">In melancholy darkness hover.</div>
<div class="line">Mark well: If't be not as't should be,</div>
<div class="line">Blame the bad Cutter, and not me.</div>
</div>
<p>IV.
<div class="stanza">
<div class="line">I'th' under column there doth stand</div>
<div class="line"><i>Inamorato</i> with folded hand;</div>
<div class="line">Down hangs his head, terse and polite,</div>
<div class="line">Some ditty sure he doth indite.</div>
<div class="line">His lute and books about him lie,</div>
<div class="line">As symptoms of his vanity.</div>
<div class="line">If this do not enough disclose,</div>
<div class="line">To paint him, take thyself by th' nose.</div>
</div>
<p>V.
<div class="stanza">
<div class="line"><i>Hypocondriacus</i> leans on his arm,</div>
<div class="line">Wind in his side doth him much harm,</div>
<div class="line">And troubles him full sore, God knows,</div>
<div class="line">Much pain he hath and many woes.</div>
<div class="line">About him pots and glasses lie,</div>
<div class="line">Newly brought from's Apothecary.</div>
<div class="line">This Saturn's aspects signify,</div>
<div class="line">You see them portray'd in the sky.</div>
</div>
<p>VI.
<div class="stanza">
<div class="line">Beneath them kneeling on his knee,</div>
<div class="line">A superstitious man you see:</div>
<div class="line">He fasts, prays, on his Idol fixt,</div>
<div class="line">Tormented hope and fear betwixt:</div>
<div class="line">For Hell perhaps he takes more pain,</div>
<div class="line">Than thou dost Heaven itself to gain.</div>
<div class="line">Alas poor soul, I pity thee,</div>
<div class="line">What stars incline thee so to be?</div>
</div>
<p>VII.
<div class="stanza">
<div class="line">But see the madman rage downright</div>
<div class="line">With furious looks, a ghastly sight.</div>
<div class="line">Naked in chains bound doth he lie,</div>
<div class="line">And roars amain he knows not why!</div>
<div class="line">Observe him; for as in a glass,</div>
<div class="line">Thine angry portraiture it was.</div>
<div class="line">His picture keeps still in thy presence;</div>
<div class="line">'Twixt him and thee, there's no difference.</div>
</div>
<p>VIII, IX.
<div class="stanza">
<div class="line"><i>Borage</i> and <i>Hellebor</i> fill two scenes,</div>
<div class="line">Sovereign plants to purge the veins</div>
<div class="line">Of melancholy, and cheer the heart,</div>
<div class="line">Of those black fumes which make it smart;</div>
<div class="line">To clear the brain of misty fogs,</div>
<div class="line">Which dull our senses, and Soul clogs.</div>
<div class="line">The best medicine that e'er God made</div>
<div class="line">For this malady, if well assay'd.</div>
</div>
<p>X.
<div class="stanza">
<div class="line">Now last of all to fill a place,</div>
<div class="line">Presented is the Author's face;</div>
<div class="line">And in that habit which he wears,</div>
<div class="line">His image to the world appears.</div>
<div class="line">His mind no art can well express,</div>
<div class="line">That by his writings you may guess.</div>
<div class="line">It was not pride, nor yet vainglory,</div>
<div class="line">(Though others do it commonly)</div>
<div class="line">Made him do this: if you must know,</div>
<div class="line">The Printer would needs have it so.</div>
<div class="line">Then do not frown or scoff at it,</div>
<div class="line">Deride not, or detract a whit.</div>
<div class="line">For surely as thou dost by him,</div>
<div class="line">He will do the same again.</div>
<div class="line">Then look upon't, behold and see,</div>
<div class="line">As thou lik'st it, so it likes thee.</div>
<div class="line">And I for it will stand in view,</div>
<div class="line">Thine to command, Reader, adieu.</div>
</div></div>
<h3>THE AUTHOR'S ABSTRACT OF MELANCHOLY, <span lang="gr">Διαλογῶς</span></h3>
<div class="poem">
<div class="line">When I go musing all alone</div>
<div class="line">Thinking of divers things fore-known.</div>
<div class="line">When I build castles in the air,</div>
<div class="line">Void of sorrow and void of fear,</div>
<div class="line">Pleasing myself with phantasms sweet,</div>
<div class="line">Methinks the time runs very fleet.</div>
<div class="refrain">
<div class="line">All my joys to this are folly,</div>
<div class="line">Naught so sweet as melancholy.</div>
</div><div class="line">When I lie waking all alone,</div>
<div class="line">Recounting what I have ill done,</div>
<div class="line">My thoughts on me then tyrannise,</div>
<div class="line">Fear and sorrow me surprise,</div>
<div class="line">Whether I tarry still or go,</div>
<div class="line">Methinks the time moves very slow.</div>
<div class="refrain">
<div class="line">All my griefs to this are jolly,</div>
<div class="line">Naught so mad as melancholy.</div>
</div><div class="line">When to myself I act and smile,</div>
<div class="line">With pleasing thoughts the time beguile,</div>
<div class="line">By a brook side or wood so green,</div>
<div class="line">Unheard, unsought for, or unseen,</div>
<div class="line">A thousand pleasures do me bless,</div>
<div class="line">And crown my soul with happiness.</div>
<div class="refrain">
<div class="line">All my joys besides are folly,</div>
<div class="line">None so sweet as melancholy.</div>
</div><div class="line">When I lie, sit, or walk alone,</div>
<div class="line">I sigh, I grieve, making great moan,</div>
<div class="line">In a dark grove, or irksome den,</div>
<div class="line">With discontents and Furies then,</div>
<div class="line">A thousand miseries at once</div>
<div class="line">Mine heavy heart and soul ensconce,</div>
<div class="refrain">
<div class="line">All my griefs to this are jolly,</div>
<div class="line">None so sour as melancholy.</div>
</div><div class="line">Methinks I hear, methinks I see,</div>
<div class="line">Sweet music, wondrous melody,</div>
<div class="line">Towns, palaces, and cities fine;</div>
<div class="line">Here now, then there; the world is mine,</div>
<div class="line">Rare beauties, gallant ladies shine,</div>
<div class="line">Whate'er is lovely or divine.</div>
<div class="refrain">
<div class="line">All other joys to this are folly,</div>
<div class="line">None so sweet as melancholy.</div>
</div><div class="line">Methinks I hear, methinks I see</div>
<div class="line">Ghosts, goblins, fiends; my phantasy</div>
<div class="line">Presents a thousand ugly shapes,</div>
<div class="line">Headless bears, black men, and apes,</div>
<div class="line">Doleful outcries, and fearful sights,</div>
<div class="line">My sad and dismal soul affrights.</div>
<div class="refrain">
<div class="line">All my griefs to this are jolly,</div>
<div class="line">None so damn'd as melancholy.</div>
</div><div class="line">Methinks I court, methinks I kiss,</div>
<div class="line">Methinks I now embrace my mistress.</div>
<div class="line">O blessed days, O sweet content,</div>
<div class="line">In Paradise my time is spent.</div>
<div class="line">Such thoughts may still my fancy move,</div>
<div class="line">So may I ever be in love.</div>
<div class="refrain">
<div class="line">All my joys to this are folly,</div>
<div class="line">Naught so sweet as melancholy.</div>
</div><div class="line">When I recount love's many frights,</div>
<div class="line">My sighs and tears, my waking nights,</div>
<div class="line">My jealous fits; O mine hard fate</div>
<div class="line">I now repent, but 'tis too late.</div>
<div class="line">No torment is so bad as love,</div>
<div class="line">So bitter to my soul can prove.</div>
<div class="refrain">
<div class="line">All my griefs to this are jolly,</div>
<div class="line">Naught so harsh as melancholy.</div>
</div><div class="line">Friends and companions get you gone,</div>
<div class="line">'Tis my desire to be alone;</div>
<div class="line">Ne'er well but when my thoughts and I</div>
<div class="line">Do domineer in privacy.</div>
<div class="line">No Gem, no treasure like to this,</div>
<div class="line">'Tis my delight, my crown, my bliss.</div>
<div class="refrain">
<div class="line">All my joys to this are folly,</div>
<div class="line">Naught so sweet as melancholy.</div>
</div><div class="line">'Tis my sole plague to be alone,</div>
<div class="line">I am a beast, a monster grown,</div>
<div class="line">I will no light nor company,</div>
<div class="line">I find it now my misery.</div>
<div class="line">The scene is turn'd, my joys are gone,</div>
<div class="line">Fear, discontent, and sorrows come.</div>
<div class="refrain">
<div class="line">All my griefs to this are jolly,</div>
<div class="line">Naught so fierce as melancholy.</div>
</div><div class="line">I'll not change life with any king,</div>
<div class="line">I ravisht am: can the world bring</div>
<div class="line">More joy, than still to laugh and smile,</div>
<div class="line">In pleasant toys time to beguile?</div>
<div class="line">Do not, O do not trouble me,</div>
<div class="line">So sweet content I feel and see.</div>
<div class="refrain">
<div class="line">All my joys to this are folly,</div>
<div class="line">None so divine as melancholy.</div>
</div><div class="line">I'll change my state with any wretch,</div>
<div class="line">Thou canst from gaol or dunghill fetch;</div>
<div class="line">My pain's past cure, another hell,</div>
<div class="line">I may not in this torment dwell!</div>
<div class="line">Now desperate I hate my life,</div>
<div class="line">Lend me a halter or a knife;</div>
<div class="refrain">
<div class="line">All my griefs to this are jolly,</div>
<div class="line">Naught so damn'd as melancholy.</div>
</div></div>
</div><div id="toreader">
<h1><SPAN name="toreader"></SPAN>DEMOCRITUS JUNIOR TO THE READER.</h1>
<p>Gentle reader, I presume thou wilt be very inquisitive to know what antic
or personate actor this is, that so insolently intrudes upon this common
theatre, to the world's view, arrogating another man's name; whence he is,
why he doth it, and what he hath to say; although, as <SPAN href="#note7">[7]</SPAN>he said, <span lang="la">Primum
si noluero, non respondebo, quis coacturus est</span>? I am a free man born, and
may choose whether I will tell; who can compel me? If I be urged, I will as
readily reply as that Egyptian in <SPAN href="#note8">[8]</SPAN>Plutarch, when a curious fellow would
needs know what he had in his basket, <span lang="la">Quum vides velatam, quid inquiris in
rem absconditam</span>? It was therefore covered, because he should not know what
was in it. Seek not after that which is hid; if the contents please thee,
<SPAN href="#note9">[9]</SPAN><q>and be for thy use, suppose the Man in the Moon, or whom thou wilt to
be the author;</q> I would not willingly be known. Yet in some sort to give
thee satisfaction, which is more than I need, I will show a reason, both of
this usurped name, title, and subject. And first of the name of Democritus;
lest any man, by reason of it, should be deceived, expecting a pasquil, a
satire, some ridiculous treatise (as I myself should have done), some
prodigious tenet, or paradox of the earth's motion, of infinite worlds, <span lang="la">in
infinito vacuo, ex fortuita atomorum collisione</span>, in an infinite waste, so
caused by an accidental collision of motes in the sun, all which Democritus
held, Epicurus and their master Lucippus of old maintained, and are lately
revived by Copernicus, Brunus, and some others. Besides, it hath been
always an ordinary custom, as <SPAN href="#note10">[10]</SPAN>Gellius observes, <q>for later writers and
impostors, to broach many absurd and insolent fictions, under the name of
so noble a philosopher as Democritus, to get themselves credit, and by that
means the more to be respected,</q> as artificers usually do, <span lang="la">Novo qui
marmori ascribunt Praxatilem suo</span>. 'Tis not so with me.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note11">[11]</SPAN>Non hic Centaurus, non Gorgonas, Harpyasque</div>
<div class="line">Invenies, hominem pagina nostra sapit.</div>
</div><div class="poem">
<div class="line">No Centaurs here, or Gorgons look to find,</div>
<div class="line">My subject is of man and human kind.</div>
</div>
<p>Thou thyself art the subject of my discourse.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note12">[12]</SPAN>Quicquid agunt homines, votum, timor, ira, voluptas,</div>
<div class="line">Gaudia, discursus, nostri farrago libelli.</div>
</div><div class="poem">
<div class="line">Whate'er men do, vows, fears, in ire, in sport,</div>
<div class="line">Joys, wand'rings, are the sum of my report.</div>
</div>
<p>My intent is no otherwise to use his name, than Mercurius Gallobelgicus,
Mercurius Britannicus, use the name of Mercury, <SPAN href="#note13">[13]</SPAN>Democritus
Christianus, &c.; although there be some other circumstances for which I
have masked myself under this vizard, and some peculiar respect which I
cannot so well express, until I have set down a brief character of this our
Democritus, what he was, with an epitome of his life.
<p>Democritus, as he is described by <SPAN href="#note14">[14]</SPAN>Hippocrates and <SPAN href="#note15">[15]</SPAN>Laertius, was a
little wearish old man, very melancholy by nature, averse from company in
his latter days, <SPAN href="#note16">[16]</SPAN>and much given to solitariness, a famous philosopher
in his age, <SPAN href="#note17">[17]</SPAN><span lang="la">coaevus</span> with Socrates, wholly addicted to his studies at
the last, and to a private life: wrote many excellent works, a great
divine, according to the divinity of those times, an expert physician, a
politician, an excellent mathematician, as <SPAN href="#note18">[18]</SPAN>Diacosmus and the rest of
his works do witness. He was much delighted with the studies of husbandry,
saith <SPAN href="#note19">[19]</SPAN>Columella, and often I find him cited by <SPAN href="#note20">[20]</SPAN>Constantinus and
others treating of that subject. He knew the natures, differences of all
beasts, plants, fishes, birds; and, as some say, could <SPAN href="#note21">[21]</SPAN>understand the
tunes and voices of them. In a word, he was <span lang="la">omnifariam doctus</span>, a general
scholar, a great student; and to the intent he might better contemplate,
<SPAN href="#note22">[22]</SPAN>I find it related by some, that he put out his eyes, and was in his
old age voluntarily blind, yet saw more than all Greece besides, and <SPAN href="#note23">[23]</SPAN>
writ of every subject, <span lang="la">Nihil in toto opificio naturae, de quo non
scripsit</span>. <SPAN href="#note24">[24]</SPAN>A man of an excellent wit, profound conceit; and to attain
knowledge the better in his younger years, he travelled to Egypt and <SPAN href="#note25">[25]</SPAN>
Athens, to confer with learned men, <SPAN href="#note26">[26]</SPAN><q>admired of some, despised of
others.</q> After a wandering life, he settled at Abdera, a town in Thrace,
and was sent for thither to be their lawmaker, recorder, or town-clerk, as
some will; or as others, he was there bred and born. Howsoever it was,
there he lived at last in a garden in the suburbs, wholly betaking himself
to his studies and a private life, <SPAN href="#note27">[27]</SPAN><q>saving that sometimes he would
walk down to the haven,</q> <SPAN href="#note28">[28]</SPAN><q>and laugh heartily at such variety of
ridiculous objects, which there he saw.</q> Such a one was Democritus.
<p>But in the mean time, how doth this concern me, or upon what reference do I
usurp his habit? I confess, indeed, that to compare myself unto him for
aught I have yet said, were both impudency and arrogancy. I do not presume
to make any parallel, <span lang="la">Antistat mihi millibus trecentis</span>, <SPAN href="#note29">[29]</SPAN><span lang="la">parvus sum,
nullus sum, altum nec spiro, nec spero</span>. Yet thus much I will say of
myself, and that I hope without all suspicion of pride, or self-conceit, I
have lived a silent, sedentary, solitary, private life, <span lang="la">mihi et musis</span> in
the University, as long almost as Xenocrates in Athens, <span lang="la">ad senectam fere</span>
to learn wisdom as he did, penned up most part in my study. For I have been
brought up a student in the most flourishing college of Europe, <SPAN href="#note30">[30]</SPAN>
<span lang="la">augustissimo collegio</span>, and can brag with <SPAN href="#note31">[31]</SPAN>Jovius, almost, <span lang="la">in ea luce
domicilii Vacicani, totius orbis celeberrimi, per 37 annos multa
opportunaque didici</span>; for thirty years I have continued (having the use of
as good <SPAN href="#note32">[32]</SPAN>libraries as ever he had) a scholar, and would be therefore
loath, either by living as a drone, to be an unprofitable or unworthy member
of so learned and noble a society, or to write that which should be any way
dishonourable to such a royal and ample foundation. Something I have done,
though by my profession a divine, yet <span lang="la">turbine raptus ingenii</span>, as <SPAN href="#note33">[33]</SPAN>he
said, out of a running wit, an unconstant, unsettled mind, I had a great
desire (not able to attain to a superficial skill in any) to have some
smattering in all, to be <span lang="la">aliquis in omnibus, nullus in singulis</span>, <SPAN href="#note34">[34]</SPAN>
which <SPAN href="#note35">[35]</SPAN>Plato commends, out of him <SPAN href="#note36">[36]</SPAN>Lipsius approves and furthers,
<q>as fit to be imprinted in all curious wits, not to be a slave of one
science, or dwell altogether in one subject, as most do, but to rove
abroad, <span lang="la">centum puer artium</span>, to have an oar in every man's boat, to <SPAN href="#note37">[37]</SPAN>
taste of every dish, and sip of every cup,</q> which, saith <SPAN href="#note38">[38]</SPAN>Montaigne,
was well performed by Aristotle, and his learned countryman Adrian
Turnebus. This roving humour (though not with like success) I have ever
had, and like a ranging spaniel, that barks at every bird he sees, leaving
his game, I have followed all, saving that which I should, and may justly
complain, and truly, <span lang="la">qui ubique est, nusquam est</span>, <SPAN href="#note39">[39]</SPAN>which <SPAN href="#note40">[40]</SPAN>Gesner
did in modesty, that I have read many books, but to little purpose, for
want of good method; I have confusedly tumbled over divers authors in our
libraries, with small profit, for want of art, order, memory, judgment. I
never travelled but in map or card, in which mine unconfined thoughts have
freely expatiated, as having ever been especially delighted with the study
of Cosmography. <SPAN href="#note41">[41]</SPAN>Saturn was lord of my geniture, culminating, &c., and
Mars principal significator of manners, in partile conjunction with my
ascendant; both fortunate in their houses, &c. I am not poor, I am not
rich; <span lang="la">nihil est, nihil deest</span>, I have little, I want nothing: all my
treasure is in Minerva's tower. Greater preferment as I could never get, so
am I not in debt for it, I have a competence (<span lang="la">laus Deo</span>) from my noble and
munificent patrons, though I live still a collegiate student, as Democritus
in his garden, and lead a monastic life, <span lang="la">ipse mihi theatrum</span>, sequestered
from those tumults and troubles of the world, <span lang="la">Et tanquam in specula
positus</span>, (<SPAN href="#note42">[42]</SPAN>as he said) in some high place above you all, like Stoicus
Sapiens, <span lang="la">omnia saecula, praeterita presentiaque videns, uno velut
intuitu</span>, I hear and see what is done abroad, how others <SPAN href="#note43">[43]</SPAN>run, ride,
turmoil, and macerate themselves in court and country, far from those
wrangling lawsuits, <span lang="la">aulia vanitatem, fori ambitionem, ridere mecum soleo</span>:
I laugh at all, <SPAN href="#note44">[44]</SPAN>only secure, lest my suit go amiss, my ships perish,
corn and cattle miscarry, trade decay, I have no wife nor children good or
bad to provide for. A mere spectator of other men's fortunes and
adventures, and how they act their parts, which methinks are diversely
presented unto me, as from a common theatre or scene. I hear new news every
day, and those ordinary rumours of war, plagues, fires, inundations,
thefts, murders, massacres, meteors, comets, spectrums, prodigies,
apparitions, of towns taken, cities besieged in France, Germany, Turkey,
Persia, Poland, &c., daily musters and preparations, and such like, which
these tempestuous times afford, battles fought, so many men slain,
monomachies, shipwrecks, piracies and sea-fights; peace, leagues,
stratagems, and fresh alarms. A vast confusion of vows, wishes, actions,
edicts, petitions, lawsuits, pleas, laws, proclamations, complaints,
grievances are daily brought to our ears. New books every day, pamphlets,
corantoes, stories, whole catalogues of volumes of all sorts, new
paradoxes, opinions, schisms, heresies, controversies in philosophy,
religion, &c. Now come tidings of weddings, maskings, mummeries,
entertainments, jubilees, embassies, tilts and tournaments, trophies,
triumphs, revels, sports, plays: then again, as in a new shifted scene,
treasons, cheating tricks, robberies, enormous villainies in all kinds,
funerals, burials, deaths of princes, new discoveries, expeditions, now
comical, then tragical matters. Today we hear of new lords and officers
created, tomorrow of some great men deposed, and then again of fresh
honours conferred; one is let loose, another imprisoned; one purchaseth,
another breaketh: he thrives, his neighbour turns bankrupt; now plenty,
then again dearth and famine; one runs, another rides, wrangles, laughs,
weeps, &c. This I daily hear, and such like, both private and public news,
amidst the gallantry and misery of the world; jollity, pride, perplexities
and cares, simplicity and villainy; subtlety, knavery, candour and
integrity, mutually mixed and offering themselves; I rub on <span lang="la">privus
privatus</span>; as I have still lived, so I now continue, <span lang="la">statu quo prius</span>,
left to a solitary life, and mine own domestic discontents: saving that
sometimes, <span lang="la">ne quid mentiar</span>, as Diogenes went into the city, and
Democritus to the haven to see fashions, I did for my recreation now and
then walk abroad, look into the world, and could not choose but make some
little observation, <span lang="la">non tam sagax observator ac simplex recitator</span>, <SPAN href="#note45">[45]</SPAN>
not as they did, to scoff or laugh at all, but with a mixed passion.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note46">[46]</SPAN>Bilem saepe, jocum vestri movere tumultus.</div>
</div><div class="poem">
<div class="line">Ye wretched mimics, whose fond heats have been,</div>
<div class="line">How oft! the objects of my mirth and spleen.</div>
</div>I did sometime laugh and scoff with Lucian, and satirically tax with
Menippus, lament with Heraclitus, sometimes again I was <SPAN href="#note47">[47]</SPAN><span lang="la">petulanti
splene chachinno</span>, and then again, <SPAN href="#note48">[48]</SPAN><span lang="la">urere bilis jecur</span>, I was much
moved to see that abuse which I could not mend. In which passion howsoever
I may sympathise with him or them, 'tis for no such respect I shroud myself
under his name; but either in an unknown habit to assume a little more
liberty and freedom of speech, or if you will needs know, for that reason
and only respect which Hippocrates relates at large in his Epistle to
Damegetus, wherein he doth express, how coming to visit him one day, he
found Democritus in his garden at Abdera, in the suburbs, <SPAN href="#note49">[49]</SPAN>under a
shady bower, <SPAN href="#note50">[50]</SPAN>with a book on his knees, busy at his study, sometimes
writing, sometimes walking. The subject of his book was melancholy and
madness; about him lay the carcases of many several beasts, newly by him
cut up and anatomised; not that he did contemn God's creatures, as he told
Hippocrates, but to find out the seat of this <span lang="la">atra bilis</span>, or melancholy,
whence it proceeds, and how it was engendered in men's bodies, to the
intent he might better cure it in himself, and by his writings and
observation <SPAN href="#note51">[51]</SPAN>teach others how to prevent and avoid it. Which good
intent of his, Hippocrates highly commended: Democritus Junior is therefore
bold to imitate, and because he left it imperfect, and it is now lost,
<span lang="la">quasi succenturiator Democriti</span>, to revive again, prosecute, and finish in
this treatise.
<p>You have had a reason of the name. If the title and inscription offend your
gravity, were it a sufficient justification to accuse others, I could
produce many sober treatises, even sermons themselves, which in their
fronts carry more fantastical names. Howsoever, it is a kind of policy in
these days, to prefix a fantastical title to a book which is to be sold;
for, as larks come down to a day-net, many vain readers will tarry and
stand gazing like silly passengers at an antic picture in a painter's shop,
that will not look at a judicious piece. And, indeed, as <SPAN href="#note52">[52]</SPAN>Scaliger
observes, <q>nothing more invites a reader than an argument unlooked for,
unthought of, and sells better than a scurrile pamphlet,</q> <span lang="la">tum maxime cum
novitas excitat <SPAN href="#note53">[53]</SPAN>palatum</span>. <q>Many men,</q> saith Gellius, <q>are very
conceited in their inscriptions,</q> <q>and able</q> (as <SPAN href="#note54">[54]</SPAN>Pliny quotes out of
Seneca) <q>to make him loiter by the way that went in haste to fetch a midwife
for his daughter, now ready to lie down.</q> For my part, I have honourable
<SPAN href="#note55">[55]</SPAN>precedents for this which I have done: I will cite one for all,
Anthony Zara, Pap. Epis., his Anatomy of Wit, in four sections, members,
subsections, &c., to be read in our libraries.
<p>If any man except against the matter or manner of treating of this my
subject, and will demand a reason of it, I can allege more than one; I
write of melancholy, by being busy to avoid melancholy. There is no greater
cause of melancholy than idleness, <q>no better cure than business,</q> as <SPAN href="#note56">[56]</SPAN>
Rhasis holds: and howbeit, <span lang="la">stultus labor est ineptiarum</span>, to be busy in
toys is to small purpose, yet hear that divine Seneca, <span lang="la">aliud agere quam
nihil</span>, better do to no end, than nothing. I wrote therefore, and busied
myself in this playing labour, <span lang="la">oliosaque diligentia ut vitarem torporum
feriandi</span> with Vectius in Macrobius, <span lang="la">atque otium in utile verterem
negatium</span>.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note57">[57]</SPAN>Simul et jucunda et idonea dicere vita,</div>
<div class="line">Lectorem delectando simul atque monendo.</div>
</div><div class="poem">
<div class="line">Poets would profit or delight mankind,</div>
<div class="line">And with the pleasing have th' instructive joined.</div>
<div class="line">Profit and pleasure, then, to mix with art,</div>
<div class="line">T' inform the judgment, nor offend the heart,</div>
<div class="line">Shall gain all votes.</div>
</div>
<p>To this end I write, like them, saith Lucian, that <q>recite to trees, and
declaim to pillars for want of auditors:</q> as <SPAN href="#note58">[58]</SPAN>Paulus Aegineta
ingenuously confesseth, <q>not that anything was unknown or omitted, but to
exercise myself,</q> which course if some took, I think it would be good for
their bodies, and much better for their souls; or peradventure as others
do, for fame, to show myself (<span lang="la">Scire tuum nihil est, nisi te scire hoc
sciat alter</span>). I might be of Thucydides' opinion, <SPAN href="#note59">[59]</SPAN><q>to know a thing and
not to express it, is all one as if he knew it not.</q> When I first took this
task in hand, <span lang="la">et quod ait <SPAN href="#note60">[60]</SPAN>ille, impellents genio negotium suscepi</span>,
this I aimed at; <SPAN href="#note61">[61]</SPAN><span lang="la">vel ut lenirem animum scribendo</span>, to ease my mind by
writing; for I had <span lang="la">gravidum cor, foetum caput</span>, a kind of imposthume in my
head, which I was very desirous to be unladen of, and could imagine no
fitter evacuation than this. Besides, I might not well refrain, for <span lang="la">ubi
dolor, ibi digitus</span>, one must needs scratch where it itches. I was not a
little offended with this malady, shall I say my mistress Melancholy, my
Aegeria, or my <span lang="la">malus genius</span>? and for that cause, as he that is stung with
a scorpion, I would expel <span lang="la">clavum clavo</span>, <SPAN href="#note62">[62]</SPAN>comfort one sorrow with
another, idleness with idleness, <span lang="la">ut ex vipera Theriacum</span>, make an antidote
out of that which was the prime cause of my disease. Or as he did, of whom
<SPAN href="#note63">[63]</SPAN>Felix Plater speaks, that thought he had some of Aristophanes' frogs
in his belly, still crying <span lang="la">Breec, okex, coax, coax, oop, oop</span>, and for
that cause studied physic seven years, and travelled over most part of
Europe to ease himself. To do myself good I turned over such physicians as
our libraries would afford, or my <SPAN href="#note64">[64]</SPAN>private friends impart, and have
taken this pains. And why not? Cardan professeth he wrote his book, <span class="cite">De
Consolatione</span> after his son's death, to comfort himself; so did Tully write
of the same subject with like intent after his daughter's departure, if it
be his at least, or some impostor's put out in his name, which Lipsius
probably suspects. Concerning myself, I can peradventure affirm with Marius
in Sallust, <SPAN href="#note65">[65]</SPAN><q>that which others hear or read of, I felt and practised
myself; they get their knowledge by books, I mine by melancholising.</q>
<span lang="la">Experto crede Roberto</span>. Something I can speak out of experience,
<span lang="la">aerumnabilis experientia me docuit</span>; and with her in the poet, <SPAN href="#note66">[66]</SPAN><span lang="la">Haud
ignara mali miseris succurrere disco</span>; I would help others out of a
fellow-feeling; and, as that virtuous lady did of old, <SPAN href="#note67">[67]</SPAN><q>being a leper
herself, bestow all her portion to build an hospital for lepers,</q> I will
spend my time and knowledge, which are my greatest fortunes, for the common
good of all.
<p>Yea, but you will infer that this is <SPAN href="#note68">[68]</SPAN><span lang="la">actum agere</span>, an unnecessary
work, <span lang="la">cramben bis coctam apponnere</span>, the same again and again in other
words. To what purpose? <SPAN href="#note69">[69]</SPAN><q>Nothing is omitted that may well be said,</q> so
thought Lucian in the like theme. How many excellent physicians have
written just volumes and elaborate tracts of this subject? No news here;
that which I have is stolen, from others, <SPAN href="#note70">[70]</SPAN><span lang="la">Dicitque mihi mea pagina
fur es</span>. If that severe doom of <SPAN href="#note71">[71]</SPAN>Synesius be true, <q>it is a greater
offence to steal dead men's labours, than their clothes,</q> what shall become
of most writers? I hold up my hand at the bar among others, and am guilty
of felony in this kind, <span lang="la">habes confitentem reum</span>, I am content to be
pressed with the rest. 'Tis most true, <span lang="la">tenet insanabile multos scribendi
cacoethes</span>, and <SPAN href="#note72">[72]</SPAN><q>there is no end of writing of books,</q> as the wiseman
found of old, in this <SPAN href="#note73">[73]</SPAN>scribbling age, especially wherein <SPAN href="#note74">[74]</SPAN><q>the
number of books is without number,</q> (as a worthy man saith,) <q>presses be
oppressed,</q> and out of an itching humour that every man hath to show
himself, <SPAN href="#note75">[75]</SPAN>desirous of fame and honour (<span lang="la">scribimus indocti
doctique</span>——) he will write no matter what, and scrape together it boots
not whence. <SPAN href="#note76">[76]</SPAN><q>Bewitched with this desire of fame,</q> <span lang="la">etiam mediis in
morbis</span>, to the disparagement of their health, and scarce able to hold a
pen, they must say something, <SPAN href="#note77">[77]</SPAN><q>and get themselves a name,</q> saith
Scaliger, <q>though it be to the downfall and ruin of many others.</q> To be
counted writers, <span lang="la">scriptores ut salutentur</span>, to be thought and held
polymaths and polyhistors, <span lang="la">apud imperitum vulgus ob ventosae nomen artis</span>,
to get a paper-kingdom: <span lang="la">nulla spe quaestus sed ampla famae</span>, in this
precipitate, ambitious age, <span lang="la">nunc ut est saeculum, inter immaturam
eruditionem, ambitiosum et praeceps</span> ('tis <SPAN href="#note78">[78]</SPAN>Scaliger's censure); and
they that are scarce auditors, <span lang="la">vix auditores</span>, must be masters and
teachers, before they be capable and fit hearers. They will rush into all
learning, <span lang="la">togatam armatam</span>, divine, human authors, rake over all indexes
and pamphlets for notes, as our merchants do strange havens for traffic,
write great tomes, <span lang="la">Cum non sint re vera doctiores, sed loquaciores</span>,
whereas they are not thereby better scholars, but greater praters. They
commonly pretend public good, but as <SPAN href="#note79">[79]</SPAN>Gesner observes, 'tis pride and
vanity that eggs them on; no news or aught worthy of note, but the same in
other terms. <span lang="la">Ne feriarentur fortasse typographi vel ideo scribendum est
aliquid ut se vixisse testentur</span>. As apothecaries we make new mixtures
everyday, pour out of one vessel into another; and as those old Romans
robbed all the cities of the world, to set out their bad-sited Rome, we
skim off the cream of other men's wits, pick the choice flowers of their
tilled gardens to set out our own sterile plots. <span lang="la">Castrant alios ut libros
suos per se graciles alieno adipe suffarciant</span> (so <SPAN href="#note80">[80]</SPAN>Jovius inveighs.)
They lard their lean books with the fat of others' works. <span lang="la">Ineruditi
fures</span>, &c. A fault that every writer finds, as I do now, and yet faulty
themselves, <SPAN href="#note81">[81]</SPAN><span lang="la">Trium literarum homines</span>, all thieves; they pilfer out of
old writers to stuff up their new comments, scrape Ennius' dunghills, and
out of <SPAN href="#note82">[82]</SPAN>Democritus' pit, as I have done. By which means it comes to
pass, <SPAN href="#note83">[83]</SPAN><q>that not only libraries and shops are full of our putrid
papers, but every close-stool and jakes,</q> <span lang="la">Scribunt carmina quae legunt
cacantes</span>; they serve to put under pies, to <SPAN href="#note84">[84]</SPAN>lap spice in, and keep
roast meat from burning. <q>With us in France,</q> saith <SPAN href="#note85">[85]</SPAN>Scaliger, <q>every
man hath liberty to write, but few ability.</q> <SPAN href="#note86">[86]</SPAN><q>Heretofore learning was
graced by judicious scholars, but now noble sciences are vilified by base
and illiterate scribblers,</q> that either write for vainglory, need, to get
money, or as Parasites to flatter and collogue with some great men, they
put cut <SPAN href="#note87">[87]</SPAN><span lang="la">burras, quisquiliasque ineptiasque</span>. <SPAN href="#note88">[88]</SPAN>Amongst so many
thousand authors you shall scarce find one, by reading of whom you shall be
any whit better, but rather much worse, <span lang="la">quibus inficitur potius, quam
perficitur</span>, by which he is rather infected than any way perfected.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note89">[89]</SPAN>———Qui talia legit,</div>
<div class="line">Quid didicit tandem, quid scit nisi somnia, nugas?</div>
</div>So that oftentimes it falls out (which Callimachus taxed of old) a great
book is a great mischief. <SPAN href="#note90">[90]</SPAN>Cardan finds fault with Frenchmen and
Germans, for their scribbling to no purpose, <span lang="la">non inquit ab edendo
deterreo, modo novum aliquid inveniant</span>, he doth not bar them to write, so
that it be some new invention of their own; but we weave the same web
still, twist the same rope again and again; or if it be a new invention,
'tis but some bauble or toy which idle fellows write, for as idle fellows
to read, and who so cannot invent? <SPAN href="#note91">[91]</SPAN><q>He must have a barren wit, that in
this scribbling age can forge nothing. <SPAN href="#note92">[92]</SPAN>Princes show their armies, rich
men vaunt their buildings, soldiers their manhood, and scholars vent their
toys;</q> they must read, they must hear whether they will or no.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note93">[93]</SPAN>Et quodcunque semel chartis illeverit, omnes</div>
<div class="line">Gestiet a furno redeuntes scire lacuque,</div>
<div class="line">Et pueros et anus———</div>
</div><div class="poem">
<div class="line">What once is said and writ, all men must know,</div>
<div class="line">Old wives and children as they come and go.</div>
</div><q>What a company of poets hath this year brought out,</q> as Pliny complains to
Sossius Sinesius. <SPAN href="#note94">[94]</SPAN><q>This April every day some or other have recited.</q>
What a catalogue of new books all this year, all this age (I say), have our
Frankfort Marts, our domestic Marts brought out? Twice a year, <SPAN href="#note95">[95]</SPAN>
<span lang="la">Proferunt se nova ingenia et ostentant</span>, we stretch our wits out, and set
them to sale, <span lang="la">magno conatu nihil agimus</span>. So that which <SPAN href="#note96">[96]</SPAN>Gesner much
desires, if a speedy reformation be not had, by some prince's edicts and
grave supervisors, to restrain this liberty, it will run on <span lang="la">in infinitum</span>.
<span lang="la">Quis tam avidus librorum helluo</span>, who can read them? As already, we shall
have a vast chaos and confusion of books, we are <SPAN href="#note97">[97]</SPAN>oppressed with them,
<SPAN href="#note98">[98]</SPAN>our eyes ache with reading, our fingers with turning. For my part I am
one of the number, <span lang="la">nos numerus sumus</span>, (we are mere ciphers): I do not
deny it, I have only this of Macrobius to say for myself, <span lang="la">Omne meum, nihil
meum</span>, 'tis all mine, and none mine. As a good housewife out of divers
fleeces weaves one piece of cloth, a bee gathers wax and honey out of many
flowers, and makes a new bundle of all,
<span lang="la">Floriferis ut apes in saltibus omnia libant</span>,
I have laboriously <SPAN href="#note99">[99]</SPAN>collected this cento out of divers
writers, and that <span lang="la">sine injuria</span>, I have wronged no authors, but given
every man his own; which <SPAN href="#note100">[100]</SPAN>Hierom so much commends in Nepotian; he
stole not whole verses, pages, tracts, as some do nowadays, concealing
their authors' names, but still said this was Cyprian's, that Lactantius,
that Hilarius, so said Minutius Felix, so Victorinus, thus far Arnobius: I
cite and quote mine authors (which, howsoever some illiterate scribblers
account pedantical, as a cloak of ignorance, and opposite to their affected
fine style, I must and will use) <span lang="la">sumpsi, non suripui</span>; and what Varro,
<span class="cite">lib. 6. de re rust.</span> speaks of bees, <span lang="la">minime maleficae nullius opus
vellicantes faciunt delerius</span>, I can say of myself, Whom have I injured?
The matter is theirs most part, and yet mine, <span lang="la">apparet unde sumptum sit</span>
(which Seneca approves), <span lang="la">aliud tamen quam unde sumptum sit apparet</span>, which
nature doth with the aliment of our bodies incorporate, digest, assimilate,
I do <span lang="la">concoquere quod hausi</span>, dispose of what I take. I make them pay
tribute, to set out this my Maceronicon, the method only is mine own, I
must usurp that of <SPAN href="#note101">[101]</SPAN>Wecker <span lang="la">e Ter. nihil dictum quod non dictum prius,
methodus sola artificem ostendit</span>, we can say nothing but what hath been
said, the composition and method is ours only, and shows a scholar.
Oribasius, Aesius, Avicenna, have all out of Galen, but to their own method,
<span lang="la">diverso stilo, non diversa fide</span>. Our poets steal from Homer; he spews,
saith Aelian, they lick it up. Divines use Austin's words verbatim still,
and our story-dressers do as much; he that comes last is commonly best,
<div class="poem" lang="la">
<div class="line">———donec quid grandius aetas</div>
<div class="line">Postera sorsque ferat melior.———<SPAN href="#note102">[102]</SPAN></div>
</div>Though there were many giants of old in physic and philosophy, yet I say
with <SPAN href="#note103">[103]</SPAN>Didacus Stella, <q>A dwarf standing on the shoulders of a giant
may see farther than a giant himself;</q> I may likely add, alter, and see
farther than my predecessors; and it is no greater prejudice for me to
indite after others, than for Aelianus Montaltus, that famous physician, to
write <span class="cite">de morbis capitis</span> after Jason Pratensis, Heurnius, Hildesheim, &c.,
many horses to run in a race, one logician, one rhetorician, after another.
Oppose then what thou wilt,
<div class="poem" lang="la">
<div class="line">Allatres licet usque nos et usque</div>
<div class="line">Et gannitibus improbis lacessas.</div>
</div>I solve it thus. And for those other faults of barbarism, <SPAN href="#note104">[104]</SPAN>Doric
dialect, extemporanean style, tautologies, apish imitation, a rhapsody of
rags gathered together from several dunghills, excrements of authors, toys
and fopperies confusedly tumbled out, without art, invention, judgment,
wit, learning, harsh, raw, rude, fantastical, absurd, insolent, indiscreet,
ill-composed, indigested, vain, scurrile, idle, dull, and dry; I confess
all ('tis partly affected), thou canst not think worse of me than I do of
myself. 'Tis not worth the reading, I yield it, I desire thee not to lose
time in perusing so vain a subject, I should be peradventure loath myself to
read him or thee so writing; 'tis not <span lang="la">operae, pretium</span>. All I say is this,
that I have <SPAN href="#note105">[105]</SPAN>precedents for it, which Isocrates calls <span lang="la">perfugium iis
qui peccant</span>, others as absurd, vain, idle, illiterate, &c. <span lang="la">Nonnulli alii
idem fecerunt</span>; others have done as much, it may be more, and perhaps thou
thyself, <span lang="la">Novimus et qui te</span>, &c. We have all our faults; <span lang="la">scimus, et hanc,
veniaim</span>, &c.; <SPAN href="#note106">[106]</SPAN>thou censurest me, so have I done others, and may do
thee, <span lang="la">Cedimus inque vicem</span>, &c., 'tis <span lang="la">lex talionis, quid pro quo</span>. Go
now, censure, criticise, scoff, and rail.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note107">[107]</SPAN>Nasutus cis usque licet, sis denique nasus:</div>
<div class="line">Non potes in nugas dicere plura meas,</div>
<div class="line">Ipse ego quam dixi, &c.</div>
</div><div class="poem">
<div class="line">Wert thou all scoffs and flouts, a very Momus,</div>
<div class="line">Than we ourselves, thou canst not say worse of us.</div>
</div>
<p>Thus, as when women scold, have I cried whore first, and in some men's
censures I am afraid I have overshot myself, <span lang="la">Laudare se vani, vituperare
stulti</span>, as I do not arrogate, I will not derogate. <span lang="la">Primus vestrum non
sum, nec imus</span>, I am none of the best, I am none of the meanest of you. As
I am an inch, or so many feet, so many parasangs, after him or him, I may
be peradventure an ace before thee. Be it therefore as it is, well or ill,
I have essayed, put myself upon the stage; I must abide the censure, I may
not escape it. It is most true, <span lang="la">stylus virum arguit</span>, our style bewrays
us, and as <SPAN href="#note108">[108]</SPAN>hunters find their game by the trace, so is a man's genius
descried by his works, <span lang="la">Multo melius ex sermone quam lineamentis, de
moribus hominum judicamus</span>; it was old Cato's rule. I have laid myself open
(I know it) in this treatise, turned mine inside outward: I shall be
censured, I doubt not; for, to say truth with Erasmus, <span lang="la">nihil morosius
hominum judiciis</span>, there is nought so peevish as men's judgments; yet this
is some comfort, <span lang="la">ut palata, sic judicia</span>, our censures are as various as
our palates.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note109">[109]</SPAN>Tres mihi convivae prope dissentire videntur,</div>
<div class="line">Poscentes vario multum diversa palato, &c.</div>
</div><div class="poem">
<div class="line">Three guests I have, dissenting at my feast,</div>
<div class="line">Requiring each to gratify his taste</div>
<div class="line">With different food.</div>
</div>
<p>Our writings are as so many dishes, our readers guests, our books like
beauty, that which one admires another rejects; so are we approved as men's
fancies are inclined.
<span lang="la">Pro captu lectoris habent sua fata libelli.</span>.
That which is most pleasing to one is <span lang="la">amaracum sui</span>, most harsh to another.
<span lang="la">Quot homines, tot sententiae</span>, so many men, so many minds: that which thou
condemnest he commends.
<SPAN href="#note110">[110]</SPAN><span lang="la">Quod petis, id sane est invisum acidumque
duobus</span>. He respects matter, thou art wholly for words; he loves a loose
and free style, thou art all for neat composition, strong lines,
hyperboles, allegories; he desires a fine frontispiece, enticing pictures,
such as <SPAN href="#note111">[111]</SPAN>Hieron. Natali the Jesuit hath cut to the Dominicals, to draw
on the reader's attention, which thou rejectest; that which one admires,
another explodes as most absurd and ridiculous. If it be not point blank to
his humour, his method, his conceit, <SPAN href="#note112">[112]</SPAN><span lang="la">si quid, forsan omissum, quod
is animo conceperit, si quae dictio</span>, &c. If aught be omitted, or added,
which he likes, or dislikes, thou art <span lang="la">mancipium paucae lectionis</span>, an
idiot, an ass, <span lang="la">nullus es</span>, or <span lang="la">plagiarius</span>, a trifler, a trivant, thou art
an idle fellow; or else it is a thing of mere industry, a collection
without wit or invention, a very toy. <SPAN href="#note113">[113]</SPAN><span lang="la">Facilia sic putant omnes quae
jam facta, nec de salebris cogitant, ubi via strata</span>; so men are valued,
their labours vilified by fellows of no worth themselves, as things of
nought, who could not have done as much. <span lang="la">Unusquisque abundat sensu suo</span>,
every man abounds in his own sense; and whilst each particular party is so
affected, how should one please all?
<div class="poem" lang="la">
<div class="line"><SPAN href="#note114">[114]</SPAN>Quid dem? quid non dem? Renuis tu quod jubet ille.</div>
</div><div class="poem">
<div class="line">———What courses must I choose?</div>
<div class="line">What not? What both would order you refuse.</div>
</div>How shall I hope to express myself to each man's humour and <SPAN href="#note115">[115]</SPAN>conceit,
or to give satisfaction to all? Some understand too little, some too much,
<span lang="la">qui similiter in legendos libros, atque in salutandos homines irruunt, non
cogitantes quales, sed quibus vestibus induti sint</span>, as <SPAN href="#note116">[116]</SPAN>Austin
observes, not regarding what, but who write, <SPAN href="#note117">[117]</SPAN><span lang="la">orexin habet auctores
celebritas</span>, not valuing the metal, but stamp that is upon it, <span lang="la">Cantharum
aspiciunt, non quid in eo</span>. If he be not rich, in great place, polite and
brave, a great doctor, or full fraught with grand titles, though never so
well qualified, he is a dunce; but, as <SPAN href="#note118">[118]</SPAN>Baronius hath it of Cardinal
Caraffa's works, he is a mere hog that rejects any man for his poverty.
Some are too partial, as friends to overween, others come with a prejudice
to carp, vilify, detract, and scoff; (<span lang="la">qui de me forsan, quicquid est, omni
contemptu contemptius judicant</span>) some as bees for honey, some as spiders to
gather poison. What shall I do in this case? As a Dutch host, if you come
to an inn in. Germany, and dislike your fare, diet, lodging, &c., replies
in a surly tone, <SPAN href="#note119">[119]</SPAN><span lang="la">aliud tibi quaeras diversorium</span>, if you like not
this, get you to another inn: I resolve, if you like not my writing, go
read something else. I do not much esteem thy censure, take thy course, it
is not as thou wilt, nor as I will, but when we have both done, that of
<SPAN href="#note120">[120]</SPAN>Plinius Secundus to Trajan will prove true, <q>Every man's witty labour
takes not, except the matter, subject, occasion, and some commending
favourite happen to it.</q> If I be taxed, exploded by thee and some such, I
shall haply be approved and commended by others, and so have been
(<span lang="la">Expertus loquor</span>), and may truly say with <SPAN href="#note121">[121]</SPAN>Jovius in like case,
<span lang="la">(absit verbo jactantia) heroum quorundam, pontificum, et virorum
nobilium familiaritatem et amicitiam, gratasque gratias, et multorum <SPAN href="#note122">[122]</SPAN>
bene laudatorum laudes sum inde promeritus</span>, as I have been honoured by
some worthy men, so have I been vilified by others, and shall be. At the
first publishing of this book, (which <SPAN href="#note123">[123]</SPAN>Probus of Persius satires),
<span lang="la">editum librum continuo mirari homines, atque avide deripere caeperunt</span>, I
may in some sort apply to this my work. The first, second, and third
edition were suddenly gone, eagerly read, and, as I have said, not so much
approved by some, as scornfully rejected by others. But it was Democritus
his fortune, <span lang="la">Idem admirationi et <SPAN href="#note124">[124]</SPAN>irrisioni habitus</span>. 'Twas Seneca's
fate, that superintendent of wit, learning, judgment, <SPAN href="#note125">[125]</SPAN><span lang="la">ad stuporem
doctus</span>, the best of Greek and Latin writers, in Plutarch's opinion; that
<q>renowned corrector of vice,</q> as, <SPAN href="#note126">[126]</SPAN>Fabius terms him, <q>and painful
omniscious philosopher, that writ so excellently and admirably well,</q> could
not please all parties, or escape censure. How is he vilified by <SPAN href="#note127">[127]</SPAN>
Caligula, Agellius, Fabius, and Lipsius himself, his chief propugner? <span lang="la">In
eo pleraque pernitiosa</span>, saith the same Fabius, many childish tracts and
sentences he hath, <span lang="la">sermo illaboratus</span>, too negligent often and remiss, as
Agellius observes, <span lang="la">oratio vulgaris et protrita, dicaces et ineptae,
sententiae, eruditio plebeia</span>, an homely shallow writer as he is. <span lang="la">In
partibus spinas et fastidia habet</span>, saith <SPAN href="#note128">[128]</SPAN>Lipsius; and, as in all his
other works, so especially in his epistles, <span lang="la">aliae in argutiis et ineptiis
occupantur, intricatus alicubi, et parum compositus, sine copia rerum hoc
fecit</span>, he jumbles up many things together immethodically, after the
Stoics' fashion, <span lang="la">parum ordinavit, multa accumulavit</span>, &c. If Seneca be
thus lashed, and many famous men that I could name, what shall I expect?
How shall I that am <span lang="la">vix umbra tanti philosophi</span> hope to please? <q>No man so
absolute</q> (<SPAN href="#note129">[129]</SPAN>Erasmus holds) <q>to satisfy all, except antiquity,
prescription, &c., set a bar.</q> But as I have proved in Seneca, this will
not always take place, how shall I evade? 'Tis the common doom of all
writers, I must (I say) abide it; I seek not applause; <SPAN href="#note130">[130]</SPAN><span lang="la">Non ego
ventosa venor suffragia plebis</span>; again, <span lang="la">non sum adeo informis</span>, I would
not be <SPAN href="#note131">[131]</SPAN>vilified:
<div class="poem" lang="la">
<div class="line"><SPAN href="#note132">[132]</SPAN>———laudatus abunde,</div>
<div class="line">Non fastiditus si tibi, lector, ero.</div>
</div>I fear good men's censures, and to their favourable acceptance I submit my
labours,
<div class="poem" lang="la">
<div class="line"><SPAN href="#note133">[133]</SPAN>———et linguas mancipiorum</div>
<div class="line">Contemno.———</div>
</div>As the barking of a dog, I securely contemn those malicious and scurrile
obloquies, flouts, calumnies of railers and detractors; I scorn the rest.
What therefore I have said, <span lang="la">pro tenuitate mea</span>, I have said.
<p>One or two things yet I was desirous to have amended if I could, concerning
the manner of handling this my subject, for which I must apologise,
<span lang="la">deprecari</span>, and upon better advice give the friendly reader notice: it was
not mine intent to prostitute my muse in English, or to divulge <span lang="la">secreta
Minervae</span>, but to have exposed this more contract in Latin, if I could have
got it printed. Any scurrile pamphlet is welcome to our mercenary
stationers in English; they print all
<div class="poem" lang="la">
<div class="line">———cuduntque libellos</div>
<div class="line">In quorum foliis vix simia nuda cacaret;</div>
</div>But in Latin they will not deal; which is one of the reasons <SPAN href="#note134">[134]</SPAN>Nicholas
Car, in his oration of the paucity of English writers, gives, that so many
flourishing wits are smothered in oblivion, lie dead and buried in this our
nation. Another main fault is, that I have not revised the copy, and
amended the style, which now flows remissly, as it was first conceived; but
my leisure would not permit; <span lang="la">Feci nec quod potui, nec quod volui</span>, I
confess it is neither as I would, nor as it should be.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note135">[135]</SPAN>Cum relego scripsisse pudet, quia plurima cerno</div>
<div class="line">Me quoque quae fuerant judice digna lini.</div>
</div><div class="poem">
<div class="line">When I peruse this tract which I have writ,</div>
<div class="line">I am abash'd, and much I hold unfit.</div>
</div><span lang="la">Et quod gravissimum</span>, in the matter itself, many things I disallow at this
present, which when I writ, <SPAN href="#note136">[136]</SPAN><span lang="la">Non eadem est aetas, non mens</span>; I would
willingly retract much, &c., but 'tis too late, I can only crave pardon now
for what is amiss.
<p>I might indeed, (had I wisely done) observed that precept of the poet,
———<span lang="la">nonumque prematur in annum</span>,
and have taken more care: or, as
Alexander the physician would have done by lapis lazuli, fifty times washed
before it be used, I should have revised, corrected and amended this tract;
but I had not (as I said) that happy leisure, no amanuenses or assistants.
Pancrates in <SPAN href="#note137">[137]</SPAN>Lucian, wanting a servant as he went from Memphis to
Coptus in Egypt, took a door bar, and after some superstitious words
pronounced (Eucrates the relator was then present) made it stand up like a
serving-man, fetch him water, turn the spit, serve in supper, and what work
he would besides; and when he had done that service he desired, turned his
man to a stick again. I have no such skill to make new men at my pleasure,
or means to hire them; no whistle to call like the master of a ship, and
bid them run, &c. I have no such authority, no such benefactors, as that
noble <SPAN href="#note138">[138]</SPAN>Ambrosius was to Origen, allowing him six or seven amanuenses
to write out his dictates; I must for that cause do my business myself, and
was therefore enforced, as a bear doth her whelps, to bring forth this
confused lump; I had not time to lick it into form, as she doth her young
ones, but even so to publish it, as it was first written <span lang="la">quicquid in
buccam venit</span>, in an extemporean style, as <SPAN href="#note139">[139]</SPAN>I do commonly all other
exercises, <span lang="la">effudi quicquid dictavit genius meus</span>, out of a confused
company of notes, and writ with as small deliberation as I do ordinarily
speak, without all affectation of big words, fustian phrases, jingling
terms, tropes, strong lines, that like <SPAN href="#note140">[140]</SPAN>Acesta's arrows caught fire as
they flew, strains of wit, brave heats, elegies, hyperbolical exornations,
elegancies, &c., which many so much affect. I am <SPAN href="#note141">[141]</SPAN><span lang="la">aquae potor</span>, drink
no wine at all, which so much improves our modern wits, a loose, plain,
rude writer, <span lang="la">ficum, voco ficum et ligonem ligonem</span> and as free, as loose,
<span lang="la">idem calamo quod in mente</span>, <SPAN href="#note142">[142]</SPAN>I call a spade a spade, <span lang="la">animis haec
scribo, non auribus</span>, I respect matter not words; remembering that of
Cardan, <span lang="la">verba propter res, non res propter verba</span>: and seeking with
Seneca, <span lang="la">quid scribam, non quemadmodum</span>, rather <i>what</i> than <i>how</i> to write:
for as Philo thinks, <SPAN href="#note143">[143]</SPAN><q>He that is conversant about matter, neglects
words, and those that excel in this art of speaking, have no profound
learning,</q>
<div class="poem" lang="la">
<div class="line"><SPAN href="#note144">[144]</SPAN>Verba nitent phaleris, at nullus verba medullas</div>
<div class="line">Intus habent———</div>
</div>Besides, it was the observation of that wise Seneca, <SPAN href="#note145">[145]</SPAN><q>when you see a
fellow careful about his words, and neat in his speech, know this for a
certainty, that man's mind is busied about toys, there's no solidity in
him.</q> <span lang="la">Non est ornamentum virile concinnitas</span>: as he said of a nightingale,
———<span lang="la">vox es, praeterea nihil</span>, &c.
I am therefore in this point a professed
disciple of <SPAN href="#note146">[146]</SPAN>Apollonius a scholar of Socrates, I neglect phrases, and
labour wholly to inform my reader's understanding, not to please his ear;
'tis not my study or intent to compose neatly, which an orator requires,
but to express myself readily and plainly as it happens. So that as a river
runs sometimes precipitate and swift, then dull and slow; now direct, then
<span lang="la">per ambages</span>, now deep, then shallow; now muddy, then clear; now broad,
then narrow; doth my style flow: now serious, then light; now comical, then
satirical; now more elaborate, then remiss, as the present subject
required, or as at that time I was affected. And if thou vouchsafe to read
this treatise, it shall seem no otherwise to thee, than the way to an
ordinary traveller, sometimes fair, sometimes foul; here champaign, there
enclosed; barren, in one place, better soil in another: by woods, groves,
hills, dales, plains, &c. I shall lead thee <span lang="la">per ardua montium, et lubrica
valllum, et roscida cespitum, et <SPAN href="#note147">[147]</SPAN>glebosa camporum</span>, through variety of
objects, that which thou shalt like and surely dislike.
<p>For the matter itself or method, if it be faulty, consider I pray you that
of <span lang="la">Columella, Nihil perfectum, aut a singulari consummatum industria</span>, no
man can observe all, much is defective no doubt, may be justly taxed,
altered, and avoided in Galen, Aristotle, those great masters. <span lang="la">Boni
venatoris</span> (<SPAN href="#note148">[148]</SPAN>one holds) <span lang="la">plures feras capere, non omnes</span>; he is a good
huntsman can catch some, not all: I have done my endeavour. Besides, I
dwell not in this study, <span lang="la">Non hic sulcos ducimus, non hoc pulvere
desudamus</span>, I am but a smatterer, I confess, a stranger, <SPAN href="#note149">[149]</SPAN>here and
there I pull a flower; I do easily grant, if a rigid censurer should
criticise on this which I have writ, he should not find three sole faults,
as Scaliger in Terence, but three hundred. So many as he hath done in
Cardan's subtleties, as many notable errors as <SPAN href="#note150">[150]</SPAN>Gul Laurembergius, a
late professor of Rostock, discovers in that anatomy of Laurentius, or
Barocius the Venetian in <span lang="la">Sacro boscus</span>. And although this be a sixth
edition, in which I should have been more accurate, corrected all those
former escapes, yet it was <span lang="la">magni laboris opus</span>, so difficult and tedious,
that as carpenters do find out of experience, 'tis much better build a new
sometimes, than repair an old house; I could as soon write as much more, as
alter that which is written. If aught therefore be amiss (as I grant there
is), I require a friendly admonition, no bitter invective, <SPAN href="#note151">[151]</SPAN><span lang="la">Sint
musis socii Charites, Furia omnis abesto</span>, otherwise, as in ordinary
controversies, <span lang="la">funem contentionis nectamus, sed cui bono</span>? We may contend,
and likely misuse each other, but to what purpose? We are both scholars,
say,
<div class="poem" lang="la">
<div class="line"><SPAN href="#note152">[152]</SPAN>———Arcades ambo</div>
<div class="line">Et Cantare pares, et respondere parati.</div>
</div><div class="poem">
<div class="line">Both young Arcadians, both alike inspir'd</div>
<div class="line">To sing and answer as the song requir'd.</div>
</div>If we do wrangle, what shall we get by it? Trouble and wrong ourselves,
make sport to others. If I be convict of an error, I will yield, I will
amend. <span lang="la">Si quid bonis moribus, si quid veritati dissentaneum, in sacris vel
humanis literis a me dictum sit, id nec dictum esto</span>. In the mean time I
require a favourable censure of all faults omitted, harsh compositions,
pleonasms of words, tautological repetitions (though Seneca bear me out,
<span lang="la">nunquam nimis dicitur, quod nunquam satis dicitur</span>) perturbations of
tenses, numbers, printers' faults, &c. My translations are sometimes rather
paraphrases than interpretations, <span lang="la">non ad verbum</span>, but as an author, I use
more liberty, and that's only taken which was to my purpose. Quotations are
often inserted in the text, which makes the style more harsh, or in the
margin, as it happened. Greek authors, Plato, Plutarch, Athenaeus, &c., I
have cited out of their interpreters, because the original was not so
ready. I have mingled <span lang="la">sacra prophanis</span>, but I hope not profaned, and in
repetition of authors' names, ranked them <span lang="la">per accidens</span>, not according to
chronology; sometimes neoterics before ancients, as my memory suggested.
Some things are here altered, expunged in this sixth edition, others
amended, much added, because many good <SPAN href="#note153">[153]</SPAN>authors in all kinds are come
to my hands since, and 'tis no prejudice, no such indecorum, or
oversight.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note154">[154]</SPAN>Nunquam ita quicquam bene subducta ratione ad vitam fuit,</div>
<div class="line">Quin res, aetas, usus, semper aliquid apportent novi,</div>
<div class="line">Aliquid moneant, ut illa quae scire te credas, nescias,</div>
<div class="line">Et quae tibi putaris prima, in exercendo ut repudias.</div>
</div><div class="poem">
<div class="line">Ne'er was ought yet at first contriv'd so fit,</div>
<div class="line">But use, age, or something would alter it;</div>
<div class="line">Advise thee better, and, upon peruse,</div>
<div class="line">Make thee not say, and what thou tak'st refuse.</div>
</div>But I am now resolved never to put this treatise out again, <span lang="la">Ne quid
nimis</span>, I will not hereafter add, alter, or retract; I have done. The last
and greatest exception is, that I, being a divine, have meddled with
physic,
<div class="poem" lang="la">
<div class="line"><SPAN href="#note155">[155]</SPAN>Tantumne est ab re tua otii tibi,</div>
<div class="line">Aliena ut cures, eaque nihil quae ad te attinent.</div>
</div>Which Menedemus objected to Chremes; have I so much leisure, or little
business of mine own, as to look after other men's matters which concern me
not? What have I to do with physic? <span lang="la">Quod medicorum est promittant medici</span>.
The <SPAN href="#note156">[156]</SPAN>Lacedaemonians were once in counsel about state matters, a
debauched fellow spake excellent well, and to the purpose, his speech was
generally approved: a grave senator steps up, and by all means would have
it repealed, though good, because <span lang="la">dehonestabatur pessimo auctore</span>, it had
no better an author; let some good man relate the same, and then it should
pass. This counsel was embraced, <span lang="la">factum est</span>, and it was registered
forthwith, <span lang="la">Et sic bona sententia mansit, malus auctor mutatus est</span>. Thou
sayest as much of me, stomachosus as thou art, and grantest, peradventure,
this which I have written in physic, not to be amiss, had another done it,
a professed physician, or so, but why should I meddle with this tract? Hear
me speak. There be many other subjects, I do easily grant, both in humanity
and divinity, fit to be treated of, of which had I written <span lang="la">ad
ostentationem</span> only, to show myself, I should have rather chosen, and in
which I have been more conversant, I could have more willingly luxuriated,
and better satisfied myself and others; but that at this time I was fatally
driven upon this rock of melancholy, and carried away by this by-stream,
which, as a rillet, is deducted from the main channel of my studies, in
which I have pleased and busied myself at idle hours, as a subject most
necessary and commodious. Not that I prefer it before divinity, which I do
acknowledge to be the queen of professions, and to which all the rest are
as handmaids, but that in divinity I saw no such great need. For had I
written positively, there be so many books in that kind, so many
commentators, treatises, pamphlets, expositions, sermons, that whole teams
of oxen cannot draw them; and had I been as forward and ambitious as some
others, I might have haply printed a sermon at Paul's Cross, a sermon in
St. Marie's Oxon, a sermon in Christ Church, or a sermon before the right
honourable, right reverend, a sermon before the right worshipful, a sermon
in Latin, in English, a sermon with a name, a sermon without, a sermon, a
sermon, &c. But I have been ever as desirous to suppress my labours in this
kind, as others have been to press and publish theirs. To have written in
controversy had been to cut off an hydra's head, <SPAN href="#note157">[157]</SPAN><span lang="la">Lis litem
generat</span>, one begets another, so many duplications, triplications, and
swarms of questions. <span lang="la">In sacro bello hoc quod stili mucrone agitur</span>, that
having once begun, I should never make an end. One had much better, as
<SPAN href="#note158">[158]</SPAN>Alexander, the sixth pope, long since observed, provoke a great
prince than a begging friar, a Jesuit, or a seminary priest, I will add,
for <span lang="la">inexpugnabile genus hoc hominum</span>, they are an irrefragable society,
they must and will have the last word; and that with such eagerness,
impudence, abominable lying, falsifying, and bitterness in their questions
they proceed, that as he <SPAN href="#note159">[159]</SPAN>said, <span lang="la">furorne caecus, an rapit vis acrior,
an culpa, responsum date</span>? Blind fury, or error, or rashness, or what it is
that eggs them, I know not, I am sure many times, which <SPAN href="#note160">[160]</SPAN>Austin
perceived long since, <span lang="la">tempestate contentionis, serenitas charitatis
obnubilatur</span>, with this tempest of contention, the serenity of charity is
overclouded, and there be too many spirits conjured up already in this kind
in all sciences, and more than we can tell how to lay, which do so
furiously rage, and keep such a racket, that as <SPAN href="#note161">[161]</SPAN>Fabius said, <q>It had
been much better for some of them to have been born dumb, and altogether
illiterate, than so far to dote to their own destruction.</q>
<div class="poem" lang="la">
<div class="line">At melius fuerat non scribere, namque tacere</div>
<div class="line">Tutum semper erit,———<SPAN href="#note162">[162]</SPAN></div>
</div>'Tis a general fault, so Severinus the Dane complains <SPAN href="#note163">[163]</SPAN>in physic,
<q>unhappy men as we are, we spend our days in unprofitable questions and
disputations,</q> intricate subtleties, <span lang="la">de lana caprina</span> about moonshine in
the water, <q>leaving in the mean time those chiefest treasures of nature
untouched, wherein the best medicines for all manner of diseases are to be
found, and do not only neglect them ourselves, but hinder, condemn, forbid,
and scoff at others, that are willing to inquire after them.</q> These motives
at this present have induced me to make choice of this medicinal subject.
<p>If any physician in the mean time shall infer, <span lang="la">Ne sutor ultra crepidam</span>,
and find himself grieved that I have intruded into his profession, I will
tell him in brief, I do not otherwise by them, than they do by us. If it be
for their advantage, I know many of their sect which have taken orders, in
hope of a benefice, 'tis a common transition, and why may not a melancholy
divine, that can get nothing but by simony, profess physic? Drusianus an
Italian (Crusianus, but corruptly, Trithemius calls him) <SPAN href="#note164">[164]</SPAN><q>because he
was not fortunate in his practice, forsook his profession, and writ
afterwards in divinity.</q> Marcilius Ficinus was <span lang="la">semel et simul</span>; a priest
and a physician at once, and <SPAN href="#note165">[165]</SPAN>T. Linacer in his old age took orders.
The Jesuits profess both at this time, divers of them <span lang="la">permissu
superiorum</span>, chirurgeons, panders, bawds, and midwives, &c. Many poor
country-vicars, for want of other means, are driven to their shifts; to
turn mountebanks, quacksalvers, empirics, and if our greedy patrons hold us
to such hard conditions, as commonly they do, they will make most of us
work at some trade, as Paul did, at last turn taskers, maltsters,
costermongers, graziers, sell ale as some have done, or worse. Howsoever in
undertaking this task, I hope I shall commit no great error or <span lang="la">indecorum</span>,
if all be considered aright, I can vindicate myself with Georgius Braunus,
and Hieronymus Hemingius, those two learned divines; who (to borrow a line
or two of mine <SPAN href="#note166">[166]</SPAN>elder brother) drawn by a <q>natural love, the one of
pictures and maps, prospectives and chorographical delights, writ that ample
theatre of cities; the other to the study of genealogies, penned <span lang="la">theatrum
genealogicum</span>.</q> Or else I can excuse my studies with <SPAN href="#note167">[167]</SPAN>Lessius the
Jesuit in like case. It is a disease of the soul on which I am to treat,
and as much appertaining to a divine as to a physician, and who knows not
what an agreement there is betwixt these two professions? A good divine
either is or ought to be a good physician, a spiritual physician at least,
as our Saviour calls himself, and was indeed, Mat. iv. 23; Luke, v. 18;
Luke, vii. 8. They differ but in object, the one of the body, the other of
the soul, and use divers medicines to cure; one amends <span lang="la">animam per corpus</span>,
the other <span lang="la">corpus per animam</span> as <SPAN href="#note168">[168]</SPAN>our Regius Professor of physic well
informed us in a learned lecture of his not long since. One helps the vices
and passions of the soul, anger, lust, desperation, pride, presumption, &c.
by applying that spiritual physic; as the other uses proper remedies in
bodily diseases. Now this being a common infirmity of body and soul, and
such a one that hath as much need of spiritual as a corporal cure, I could
not find a fitter task to busy myself about, a more apposite theme, so
necessary, so commodious, and generally concerning all sorts of men, that
should so equally participate of both, and require a whole physician. A
divine in this compound mixed malady can do little alone, a physician in
some kinds of melancholy much less, both make an absolute cure.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note169">[169]</SPAN>Alterius sic altera poscit opem.</div>
</div><div class="poem">
<div class="line">———when in friendship joined</div>
<div class="line">A mutual succour in each other find.</div>
</div>And 'tis proper to them both, and I hope not unbeseeming me, who am by my
profession a divine, and by mine inclination a physician. I had Jupiter in
my sixth house; I say with <SPAN href="#note170">[170]</SPAN>Beroaldus, <span lang="la">non sum medicus, nec medicinae
prorsus expers</span>, in the theory of physic I have taken some pains, not with
an intent to practice, but to satisfy myself, which was a cause likewise of
the first undertaking of this subject.
<p>If these reasons do not satisfy thee, good reader, as Alexander Munificus
that bountiful prelate, sometimes bishop of Lincoln, when he had built six
castles, <span lang="la">ad invidiam operis eluendam</span>, saith <SPAN href="#note171">[171]</SPAN>Mr. Camden, to take
away the envy of his work (which very words Nubrigensis hath of Roger the
rich bishop of Salisbury, who in king Stephen's time built Shirburn castle,
and that of Devises), to divert the scandal or imputation, which might be
thence inferred, built so many religious houses. If this my discourse be
over-medicinal, or savour too much of humanity, I promise thee that I will
hereafter make thee amends in some treatise of divinity. But this I hope
shall suffice, when you have more fully considered of the matter of this my
subject, <span lang="la">rem substratam</span>, melancholy, madness, and of the reasons
following, which were my chief motives: the generality of the disease, the
necessity of the cure, and the commodity or common good that will arise to
all men by the knowledge of it, as shall at large appear in the ensuing
preface. And I doubt not but that in the end you will say with me, that to
anatomise this humour aright, through all the members of this our
Microcosmus, is as great a task, as to reconcile those chronological errors
in the Assyrian monarchy, find out the quadrature of a circle, the creeks
and sounds of the north-east, or north-west passages, and all out as good a
discovery as that hungry <SPAN href="#note172">[172]</SPAN>Spaniard's of Terra Australis Incognita, as
great trouble as to perfect the motion of Mars and Mercury, which so
crucifies our astronomers, or to rectify the Gregorian Calendar. I am so
affected for my part, and hope as <SPAN href="#note173">[173]</SPAN>Theophrastus did by his characters,
<q>That our posterity, O friend Policles, shall be the better for this which
we have written, by correcting and rectifying what is amiss in themselves
by our examples, and applying our precepts and cautions to their own use.</q>
And as that great captain Zisca would have a drum made of his skin when he
was dead, because he thought the very noise of it would put his enemies to
flight, I doubt not but that these following lines, when they shall be
recited, or hereafter read, will drive away melancholy (though I be gone)
as much as Zisca's drum could terrify his foes. Yet one caution let me give
by the way to my present, or my future reader, who is actually melancholy,
that he read not the <SPAN href="#note174">[174]</SPAN>symptoms or prognostics in this following tract,
lest by applying that which he reads to himself, aggravating, appropriating
things generally spoken, to his own person (as melancholy men for the most
part do) he trouble or hurt himself, and get in conclusion more harm than
good. I advise them therefore warily to peruse that tract, <span lang="la">Lapides
loquitur</span> (so said <SPAN href="#note175">[175]</SPAN>Agrippa <span class="cite">de occ. Phil.</span>) <span lang="la">et caveant lectores ne
cerebrum iis excutiat</span>. The rest I doubt not they may securely read, and to
their benefit. But I am over-tedious, I proceed.
<p>Of the necessity and generality of this which I have said, if any man
doubt, I shall desire him to make a brief survey of the world, as <SPAN href="#note176">[176]</SPAN>
Cyprian adviseth Donat, <q>supposing himself to be transported to the top of
some high mountain, and thence to behold the tumults and chances of this
wavering world, he cannot choose but either laugh at, or pity it.</q> S. Hierom
out of a strong imagination, being in the wilderness, conceived with
himself, that he then saw them dancing in Rome; and if thou shalt either
conceive, or climb to see, thou shalt soon perceive that all the world is
mad, that it is melancholy, dotes; that it is (which Epichthonius
Cosmopolites expressed not many years since in a map) made like a fool's
head (with that motto, <span lang="la">Caput helleboro dignum</span>) a crazed head, <span lang="la">cavea
stultorum</span>, a fool's paradise, or as Apollonius, a common prison of gulls,
cheaters, flatterers, &c. and needs to be reformed. Strabo in the ninth
book of his geography, compares Greece to the picture of a man, which
comparison of his, Nic. Gerbelius in his exposition of Sophianus' map,
approves; the breast lies open from those Acroceraunian hills in Epirus, to
the Sunian promontory in Attica; Pagae and Magaera are the two shoulders;
that Isthmus of Corinth the neck; and Peloponnesus the head. If this
allusion hold, 'tis sure a mad head; Morea may be Moria; and to speak what
I think, the inhabitants of modern Greece swerve as much from reason and
true religion at this day, as that Morea doth from the picture of a man.
Examine the rest in like sort, and you shall find that kingdoms and
provinces are melancholy, cities and families, all creatures, vegetal,
sensible, and rational, that all sorts, sects, ages, conditions, are out of
tune, as in Cebes' table, <span lang="la">omnes errorem bibunt</span>, before they come into the
world, they are intoxicated by error's cup, from the highest to the lowest
have need of physic, and those particular actions in <SPAN href="#note177">[177]</SPAN>Seneca, where
father and son prove one another mad, may be general; Porcius Latro shall
plead against us all. For indeed who is not a fool, melancholy, mad?—<SPAN href="#note178">[178]</SPAN>
<span lang="la">Qui nil molitur inepte</span>, who is not brain-sick? Folly, melancholy,
madness, are but one disease, <em>Delirium</em> is a common name to all. Alexander,
Gordonius, Jason Pratensis, Savanarola, Guianerius, Montaltus, confound
them as differing <span lang="la">secundum magis et minus</span>; so doth David, <span class="bibcite">Psal. xxxvii. 5</span>. <q>I said unto the fools, deal not so madly,</q> and 'twas an old Stoical
paradox, <span lang="la">omnes stultos insanire</span>, <SPAN href="#note179">[179]</SPAN>all fools are mad, though some
madder than others. And who is not a fool, who is free from melancholy? Who
is not touched more or less in habit or disposition? If in disposition,
<q>ill dispositions beget habits, if they persevere,</q> saith <SPAN href="#note180">[180]</SPAN>Plutarch,
habits either are, or turn to diseases. 'Tis the same which Tully maintains
in the second of his Tusculans, <span lang="la">omnium insipientum animi in morbo sunt, et
perturbatorum</span>, fools are sick, and all that are troubled in mind: for what
is sickness, but as <SPAN href="#note181">[181]</SPAN>Gregory Tholosanus defines it, <q>A dissolution or
perturbation of the bodily league, which health combines:</q> and who is not
sick, or ill-disposed? in whom doth not passion, anger, envy, discontent,
fear and sorrow reign? Who labours not of this disease? Give me but a
little leave, and you shall see by what testimonies, confessions,
arguments, I will evince it, that most men are mad, that they had as much
need to go a pilgrimage to the Anticyrae (as in <SPAN href="#note182">[182]</SPAN>Strabo's time they
did) as in our days they run to Compostella, our Lady of Sichem, or
Lauretta, to seek for help; that it is like to be as prosperous a voyage as
that of Guiana, and that there is much more need of hellebore than of
tobacco.
<p>That men are so misaffected, melancholy, mad, giddy-headed, hear the
testimony of Solomon, <span class="bibcite">Eccl. ii. 12</span>. <q>And I turned to behold wisdom, madness
and folly,</q> &c. And <span class="bibcite">ver. 23</span>: <q>All his days are sorrow, his travel grief,
and his heart taketh no rest in the night.</q> So that take melancholy in what
sense you will, properly or improperly, in disposition or habit, for
pleasure or for pain, dotage, discontent, fear, sorrow, madness, for part,
or all, truly, or metaphorically, 'tis all one. Laughter itself is madness
according to Solomon, and as St. Paul hath it, <q>Worldly sorrow brings
death.</q> <q>The hearts of the sons of men are evil, and madness is in their
hearts while they live,</q> <span class="bibcite">Eccl. ix. 3</span>. <q>Wise men themselves are no better.</q>
<span class="bibcite">Eccl. i. 18</span>. <q>In the multitude of wisdom is much grief, and he that
increaseth wisdom, increaseth sorrow,</q> <span class="bibcite">chap. ii. 17</span>. He hated life itself,
nothing pleased him: he hated his labour, all, as <SPAN href="#note183">[183]</SPAN>he concludes, is
<q>sorrow, grief, vanity, vexation of spirit.</q> And though he were the wisest
man in the world, <span lang="la">sanctuarium sapientiae</span>, and had wisdom in abundance, he
will not vindicate himself, or justify his own actions. <q>Surely I am more
foolish than any man, and have not the understanding of a man in me,</q> <span class="bibcite">Prov.
xxx. 2</span>. Be they Solomon's words, or the words of Agur, the son of Jakeh,
they are canonical. David, a man after God's own heart, confesseth as much
of himself, <span class="bibcite">Psal. xxxvii. 21, 22</span>. <q>So foolish was I and ignorant, I was
even as a beast before thee.</q> And condemns all for fools, <span class="bibcite">Psal. xciii.;
xxxii. 9; xlix. 20</span>. He compares them to <q>beasts, horses, and mules, in
which there is no understanding.</q> The apostle Paul accuseth himself in like
sort, <span class="bibcite">2 Cor. ix. 21</span>. <q>I would you would suffer a little my foolishness, I
speak foolishly.</q> <q>The whole head is sick,</q> saith Esay, <q>and the heart is
heavy,</q> <span class="bibcite">cap. i. 5</span>. And makes lighter of them than of oxen and asses, <q>the
ox knows his owner,</q> &c.: read <span class="bibcite">Deut. xxxii. 6</span>; <span class="bibcite">Jer. iv.</span>; <span class="bibcite">Amos, iii. 1</span>;
<span class="bibcite">Ephes. v. 6</span>. <q>Be not mad, be not deceived, foolish Galatians, who hath
bewitched you?</q> How often are they branded with this epithet of madness and
folly? No word so frequent amongst the fathers of the Church and divines;
you may see what an opinion they had of the world, and how they valued
men's actions.
<p>I know that we think far otherwise, and hold them most part wise men that
are in authority, princes, magistrates, <SPAN href="#note184">[184]</SPAN>rich men, they are wise men
born, all politicians and statesmen must needs be so, for who dare speak
against them? And on the other, so corrupt is our judgment, we esteem wise
and honest men fools. Which Democritus well signified in an epistle of his
to Hippocrates: <SPAN href="#note185">[185]</SPAN>the <q>Abderites account virtue madness,</q> and so do
most men living. Shall I tell you the reason of it? <SPAN href="#note186">[186]</SPAN>Fortune and
Virtue, Wisdom and Folly, their seconds, upon a time contended in the
Olympics; every man thought that Fortune and Folly would have the worst,
and pitied their cases; but it fell out otherwise. Fortune was blind and
cared not where she stroke, nor whom, without laws, <span lang="la">Audabatarum instar</span>,
&c. Folly, rash and inconsiderate, esteemed as little what she said or did.
Virtue and Wisdom gave <SPAN href="#note187">[187]</SPAN>place, were hissed out, and exploded by the
common people; Folly and Fortune admired, and so are all their followers
ever since: knaves and fools commonly fare and deserve best in worldlings'
eyes and opinions. Many good men have no better fate in their ages: Achish,
<span class="bibcite">1 Sam. xxi. 14</span>, held David for a madman. <SPAN href="#note188">[188]</SPAN>Elisha and the rest were no
otherwise esteemed. David was derided of the common people, <span class="bibcite">Ps. ix. 7</span>, <q>I
am become a monster to many.</q> And generally we are accounted fools for
Christ, <span class="bibcite">1 Cor. xiv</span>. <q>We fools thought his life madness, and his end without
honour,</q> <span class="bibcite">Wisd. v. 4</span>. Christ and his Apostles were censured in like sort,
<span class="bibcite">John x.</span>; <span class="bibcite">Mark iii.</span>; <span class="bibcite">Acts xxvi.</span> And so were all Christians in <SPAN href="#note189">[189]</SPAN>Pliny's
time, <span lang="la">fuerunt et alii, similis dementiae</span>, &c. And called not long after,
<SPAN href="#note190">[190]</SPAN><span lang="la">Vesaniae sectatores, eversores hominum, polluti novatores, fanatici,
canes, malefici, venefici, Galilaei homunciones</span>, &c. 'Tis an ordinary thing
with us, to account honest, devout, orthodox, divine, religious,
plain-dealing men, idiots, asses, that cannot, or will not lie and
dissemble, shift, flatter, <span lang="la">accommodare se ad eum locum ubi nati sunt</span>,
make good bargains, supplant, thrive, <span lang="la">patronis inservire; solennes
ascendendi modos apprehendere, leges, mores, consuetudines recte observare,
candide laudare, fortiter defendere, sententias amplecti, dubitare de
nullus, credere omnia, accipere omnia, nihil reprehendere, caeteraque quae
promotionem ferunt et securitatem, quae sine ambage felicem, reddunt
hominem, et vere sapientem apud nos</span>; that cannot temporise as other men
do, <SPAN href="#note191">[191]</SPAN>hand and take bribes, &c. but fear God, and make a conscience of
their doings. But the Holy Ghost that knows better how to judge, he calls
them fools. <q>The fool hath said in his heart,</q> <span class="bibcite">Psal. liii. 1</span>. <q>And their
ways utter their folly,</q> <span class="bibcite">Psal. xlix. 14</span>. <SPAN href="#note192">[192]</SPAN><q>For what can be more mad,
than for a little worldly pleasure to procure unto themselves eternal
punishment?</q> As Gregory and others inculcate unto us.
<p>Yea even all those great philosophers the world hath ever had in
admiration, whose works we do so much esteem, that gave precepts of wisdom
to others, inventors of Arts and Sciences, Socrates the wisest man of his
time by the Oracle of Apollo, whom his two scholars, <SPAN href="#note193">[193]</SPAN>Plato and <SPAN href="#note194">[194]</SPAN>
Xenophon, so much extol and magnify with those honourable titles, <q>best and
wisest of all mortal men, the happiest, and most just;</q> and as <SPAN href="#note195">[195]</SPAN>
Alcibiades incomparably commends him; Achilles was a worthy man, but
Bracides and others were as worthy as himself; Antenor and Nestor were as
good as Pericles, and so of the rest; but none present, before, or after
Socrates, <span lang="la">nemo veterum neque eorum qui nunc sunt</span>, were ever such, will
match, or come near him. Those seven wise men of Greece, those Britain
Druids, Indian Brachmanni, Ethiopian Gymnosophist, Magi of the Persians,
Apollonius, of whom Philostratus, <span lang="la">Non doctus, sed natus sapiens</span>, wise
from his cradle, Eoicuras so much admired by his scholar Lucretius:
<div class="poem" lang="la">
<div class="line">Qui genus humanum ingenio superavit, et omnes</div>
<div class="line">Perstrinxit stellas exortus ut aetherius sol.</div>
</div><div class="poem">
<div class="line">Whose wit excell'd the wits of men as far,</div>
<div class="line">As the sun rising doth obscure a star,</div>
</div>
<p>Or that so much renowned Empedocles,
<div class="poem" lang="la">
<div class="line"><SPAN href="#note196">[196]</SPAN>Ut vix humana videatur stirpe creatus.</div>
</div>
<p>All those of whom we read such <SPAN href="#note197">[197]</SPAN>hyperbolical eulogiums, as of
Aristotle, that he was wisdom itself in the abstract, <SPAN href="#note198">[198]</SPAN>a miracle of
nature, breathing libraries, as Eunapius of Longinus, lights of nature,
giants for wit, quintessence of wit, divine spirits, eagles in the clouds,
fallen from heaven, gods, spirits, lamps of the world, dictators, <span lang="la">Nulla
ferant talem saecla futura virum</span>: monarchs, miracles, superintendents of
wit and learning, <span lang="la">oceanus, phoenix, atlas, monstrum, portentum hominis,
orbis universi musaeum, ultimus humana naturae donatus, naturae maritus</span>,
<div class="poem" lang="la">
<div class="line">———merito cui doctior orbis</div>
<div class="line">Submissis defert fascibus imperium.</div>
</div>As Aelian writ of Protagoras and Gorgias, we may say of them all, <span lang="la">tantum a
sapientibus abfuerunt, quantum a viris pueri</span>, they were children in
respect, infants, not eagles, but kites; novices, illiterate, <span lang="la">Eunuchi
sapientiae</span>. And although they were the wisest, and most admired in their
age, as he censured Alexander, I do them, there were 10,000 in his army as
worthy captains (had they been in place of command) as valiant as himself;
there were myriads of men wiser in those days, and yet all short of what
they ought to be. <SPAN href="#note199">[199]</SPAN>Lactantius, in his book of wisdom, proves them to
be dizzards, fools, asses, madmen, so full of absurd and ridiculous tenets,
and brain-sick positions, that to his thinking never any old woman or sick
person doted worse. <SPAN href="#note200">[200]</SPAN>Democritus took all from Leucippus, and left,
saith he, <q>the inheritance of his folly to Epicurus,</q> <SPAN href="#note201">[201]</SPAN><span lang="la">insanienti dum
sapientiae</span>, &c. The like he holds of Plato, Aristippus, and the rest,
making no difference <SPAN href="#note202">[202]</SPAN><q>betwixt them and beasts, saving that they could
speak.</q> <SPAN href="#note203">[203]</SPAN>Theodoret in his tract, <span class="cite">De cur. grec. affect.</span> manifestly
evinces as much of Socrates, whom though that Oracle of Apollo confirmed to
be the wisest man then living, and saved him from plague, whom 2000 years
have admired, of whom some will as soon speak evil as of Christ, yet <span lang="la">re
vera</span>, he was an illiterate idiot, as <SPAN href="#note204">[204]</SPAN>Aristophanes calls him,
<span lang="la">irriscor et ambitiosus</span>, as his master Aristotle terms him, <span lang="la">scurra
Atticus</span>, as Zeno, an <SPAN href="#note205">[205]</SPAN>enemy to all arts and sciences, as Athaeneus, to
philosophers and travellers, an opiniative ass, a caviller, a kind of
pedant; for his manners, as Theod. Cyrensis describes him, a <SPAN href="#note206">[206]</SPAN>
sodomite, an atheist, (so convict by Anytus) <span lang="la">iracundus et ebrius, dicax</span>,
&c. a pot-companion, by <SPAN href="#note207">[207]</SPAN>Plato's own confession, a sturdy drinker; and
that of all others he was most sottish, a very madman in his actions and
opinions. Pythagoras was part philosopher, part magician, or part witch. If
you desire to hear more of Apollonius, a great wise man, sometime
paralleled by Julian the apostate to Christ, I refer you to that learned
tract of Eusebius against Hierocles, and for them all to Lucian's
<span class="cite">Piscator, Icaromenippus, Necyomantia</span>: their actions, opinions in general
were so prodigious, absurd, ridiculous, which they broached and maintained,
their books and elaborate treatises were full of dotage, which Tully <span class="cite">ad
Atticum</span> long since observed, <span lang="la">delirant plerumque scriptores in libris
suis</span>, their lives being opposite to their words, they commended poverty to
others, and were most covetous themselves, extolled love and peace, and yet
persecuted one another with virulent hate and malice. They could give
precepts for verse and prose, but not a man of them (as <SPAN href="#note208">[208]</SPAN>Seneca tells
them home) could moderate his affections. Their music did show us <span lang="la">flebiles
modos</span>, &c. how to rise and fall, but they could not so contain themselves
as in adversity not to make a lamentable tone. They will measure ground by
geometry, set down limits, divide and subdivide, but cannot yet prescribe
<span lang="la">quantum homini satis</span>, or keep within compass of reason and discretion.
They can square circles, but understand not the state of their own souls,
describe right lines and crooked, &c. but know not what is right in this
life, <span lang="la">quid in vita rectum sit, ignorant</span>; so that as he said,
<span lang="la">Nescio an Anticyram ratio illis destinet omnem.</span>
I think all the Anticyrae will not
restore them to their wits, <SPAN href="#note209">[209]</SPAN>if these men now, that held <SPAN href="#note210">[210]</SPAN>
Xenodotus' heart, Crates' liver, Epictetus' lantern, were so sottish, and had
no more brains than so many beetles, what shall we think of the commonalty?
what of the rest?
<p>Yea, but you will infer, that is true of heathens, if they be conferred
with Christians, <span class="bibcite">1 Cor. iii. 19</span>. <q>The wisdom of this world is foolishness
with God, earthly and devilish,</q> as James calls it, <span class="bibcite">iii. 15</span>. <q>They were
vain in their imaginations, and their foolish heart was full of darkness,</q>
<span class="bibcite">Rom. i. 21, 22</span>. <q>When they professed themselves wise, became fools.</q> Their
witty works are admired here on earth, whilst their souls are tormented in
hell fire. In some sense, <span lang="la">Christiani Crassiani</span>, Christians are Crassians,
and if compared to that wisdom, no better than fools. <span lang="la">Quis est sapiens?
Solus Deus</span>, <SPAN href="#note211">[211]</SPAN>Pythagoras replies, <q>God is only wise,</q> <span class="bibcite">Rom. xvi.</span> Paul
determines <q>only good,</q> as Austin well contends, <q>and no man living can be
justified in his sight.</q> <q>God looked down from heaven upon the children of
men, to see if any did understand,</q> <span class="bibcite">Psalm liii. 2, 3</span>, but all are corrupt,
err. <span class="bibcite">Rom. iii. 12</span>, <q>None doeth good, no, not one.</q> Job aggravates this, <span class="bibcite">iv.
18</span>, <q>Behold he found no steadfastness in his servants, and laid folly upon
his angels;</q> <span class="bibcite">19</span>. <q>How much more on them that dwell in houses of clay?</q> In
this sense we are all fools, and the <SPAN href="#note212">[212]</SPAN>Scripture alone is <span lang="la">arx
Minervae</span>, we and our writings are shallow and imperfect. But I do not so
mean; even in our ordinary dealings we are no better than fools. <q>All our
actions,</q> as <SPAN href="#note213">[213]</SPAN>Pliny told Trajan, <q>upbraid us of folly,</q> our whole
course of life is but matter of laughter: we are not soberly wise; and the
world itself, which ought at least to be wise by reason of his antiquity,
as <SPAN href="#note214">[214]</SPAN>Hugo de Prato Florido will have it, <q><span lang="la">semper stultizat</span>, is every
day more foolish than other; the more it is whipped, the worse it is, and
as a child will still be crowned with roses and flowers.</q> We are apish in
it, <span lang="la">asini bipedes</span>, and every place is full <span lang="la">inversorum Apuleiorum</span> of
metamorphosed and two-legged asses, <span lang="la">inversorum Silenorum</span>, childish,
<span lang="la">pueri instar bimuli, tremula patris dormientis in ulna</span>. Jovianus
Pontanus, Antonio Dial, brings in some laughing at an old man, that by
reason of his age was a little fond, but as he admonisheth there, <span lang="la">Ne
mireris mi hospes de hoc sene</span>, marvel not at him only, for <span lang="la">tota haec
civitas delirium</span>, all our town dotes in like sort, <SPAN href="#note215">[215]</SPAN>we are a company
of fools. Ask not with him in the poet, <SPAN href="#note216">[216]</SPAN><span lang="la">Larvae hunc intemperiae
insaniaeque agitant senem</span>? What madness ghosts this old man, but what
madness ghosts us all? For we are <span lang="la">ad unum omnes</span>, all mad, <span lang="la">semel
insanivimus omnes</span> not once, but alway so, <span lang="la">et semel, et simul, et semper</span>,
ever and altogether as bad as he; and not <span lang="la">senex bis puer, delira anus</span>,
but say it of us all, <span lang="la">semper pueri</span>, young and old, all dote, as
Lactantius proves out of Seneca; and no difference betwixt us and children,
saving that, <span lang="la">majora ludimus, et grandioribus pupis</span>, they play with babies
of clouts and such toys, we sport with greater baubles. We cannot accuse or
condemn one another, being faulty ourselves, <span lang="la">deliramenta loqueris</span>, you
talk idly, or as <SPAN href="#note217">[217]</SPAN>Mitio upbraided Demea, <span lang="la">insanis, auferte</span>, for we
are as mad our own selves, and it is hard to say which is the worst. Nay,
'tis universally so, <SPAN href="#note218">[218]</SPAN><span lang="la">Vitam regit fortuna, non sapientia</span>.
<p>When <SPAN href="#note219">[219]</SPAN>Socrates had taken great pains to find out a wise man, and to
that purpose had consulted with philosophers, poets, artificers, he
concludes all men were fools; and though it procured him both anger and
much envy, yet in all companies he would openly profess it. When <SPAN href="#note220">[220]</SPAN>
Supputius in Pontanus had travelled all over Europe to confer with a wise
man, he returned at last without his errand, and could find none. <SPAN href="#note221">[221]</SPAN>
Cardan concurs with him, <q>Few there are (for aught I can perceive) well in
their wits.</q> So doth <SPAN href="#note222">[222]</SPAN>Tully, <q>I see everything to be done foolishly
and unadvisedly.</q>
<div class="poem" lang="la">
<div class="line">Ille sinistrorsum, hic dextrorsum, unus utrique</div>
<div class="line">Error, sed variis illudit partibus omnes.</div>
</div><div class="poem">
<div class="line">One reels to this, another to that wall,</div>
<div class="line">'Tis the same error that deludes them all.</div>
</div>
<SPAN href="#note223">[223]</SPAN>They dote all, but not alike, <span lang="gr">Μανία γαρ πᾶσιν ὁμοια</span>, not in
the same kind, <q>One is covetous, a second lascivious, a third ambitious, a
fourth envious, &c.</q> as Damasippus the Stoic hath well illustrated in the
poet,
<div class="poem" lang="la">
<div class="line"><SPAN href="#note224">[224]</SPAN>Desipiunt omnes aeque ac tu.</div>
</div><div class="poem">
<div class="line">And they who call you fool, with equal claim</div>
<div class="line">May plead an ample title to the name.</div>
</div>'Tis an inbred malady in every one of us, there is <span lang="la">seminarium stultitiae</span>,
a seminary of folly, <q>which if it be stirred up, or get ahead, will run
<span lang="la">in infinitum</span>, and infinitely varies, as we ourselves are severally
addicted,</q> saith <SPAN href="#note225">[225]</SPAN>Balthazar Castilio: and cannot so easily be rooted
out, it takes such fast hold, as Tully holds, <span lang="la">altae radices stultitiae</span>,
<SPAN href="#note226">[226]</SPAN>so we are bred, and so we continue. Some say there be two main
defects of wit, error and ignorance, to which all others are reduced; by
ignorance we know not things necessary, by error we know them falsely.
Ignorance is a privation, error a positive act. From ignorance comes vice,
from error heresy, &c. But make how many kinds you will, divide and
subdivide, few men are free, or that do not impinge on some one kind or
other. <SPAN href="#note227">[227]</SPAN><span lang="la">Sic plerumque agitat stultos inscitia</span>, as he that examines
his own and other men's actions shall find.
<p><SPAN href="#note228">[228]</SPAN>Charon in Lucian, as he wittily feigns, was conducted by Mercury to
such a place, where he might see all the world at once; after he had
sufficiently viewed, and looked about, Mercury would needs know of him what
he had observed: He told him that he saw a vast multitude and a
promiscuous, their habitations like molehills, the men as emmets, <q>he could
discern cities like so many hives of bees, wherein every bee had a sting,
and they did nought else but sting one another, some domineering like
hornets bigger than the rest, some like filching wasps, others as drones.</q>
Over their heads were hovering a confused company of perturbations, hope,
fear, anger, avarice, ignorance, &c., and a multitude of diseases hanging,
which they still pulled on their pates. Some were brawling, some fighting,
riding, running, <span lang="la">sollicite ambientes, callide litigantes</span> for toys and
trifles, and such momentary things, Their towns and provinces mere
factions, rich against poor, poor against rich, nobles against artificers,
they against nobles, and so the rest. In conclusion, he condemned them all
for madmen, fools, idiots, asses, <span lang="la">O stulti, quaenam haec est amentia</span>? O
fools, O madmen, he exclaims, <span lang="la">insana studia, insani labores</span>, &c. Mad
endeavours, mad actions, mad, mad, mad, <SPAN href="#note229">[229]</SPAN><span lang="la">O saeclum insipiens et
infacetum</span>, a giddy-headed age. Heraclitus the philosopher, out of a
serious meditation of men's lives, fell a weeping, and with continual tears
bewailed their misery, madness, and folly. Democritus on the other side,
burst out a laughing, their whole life seemed to him so ridiculous, and he
was so far carried with this ironical passion, that the citizens of Abdera
took him to be mad, and sent therefore ambassadors to Hippocrates, the
physician, that he would exercise his skill upon him. But the story is set
down at large by Hippocrates, in his epistle to Damogetus, which because it
is not impertinent to this discourse, I will insert verbatim almost as it
is delivered by Hippocrates himself, with all the circumstances belonging
unto it.
<p>When Hippocrates was now come to Abdera, the people of the city came
flocking about him, some weeping, some intreating of him, that he would do
his best. After some little repast, he went to see Democritus, the people
following him, whom he found (as before) in his garden in the suburbs all
alone, <SPAN href="#note230">[230]</SPAN><q>sitting upon a stone under a plane tree, without hose or
shoes, with a book on his knees, cutting up several beasts, and busy at his
study.</q> The multitude stood gazing round about to see the congress.
Hippocrates, after a little pause, saluted him by his name, whom he
resaluted, ashamed almost that he could not call him likewise by his, or
that he had forgot it. Hippocrates demanded of him what he was doing: he
told him that he was <SPAN href="#note231">[231]</SPAN><q>busy in cutting up several beasts, to find out
the cause of madness and melancholy.</q> Hippocrates commended his work,
admiring his happiness and leisure. And why, quoth Democritus, have not you
that leisure? Because, replied Hippocrates, domestic affairs hinder,
necessary to be done for ourselves, neighbours, friends; expenses,
diseases, frailties and mortalities which happen; wife, children, servants,
and such business which deprive us of our time. At this speech Democritus
profusely laughed (his friends and the people standing by, weeping in the
mean time, and lamenting his madness). Hippocrates asked the reason why he
laughed. He told him, at the vanities and the fopperies of the time, to see
men so empty of all virtuous actions, to hunt so far after gold, having no
end of ambition; to take such infinite pains for a little glory, and to be
favoured of men; to make such deep mines into the earth for gold, and many
times to find nothing, with loss of their lives and fortunes. Some to love
dogs, others horses, some to desire to be obeyed in many provinces,<SPAN href="#note232">[232]</SPAN>
and yet themselves will know no obedience. <SPAN href="#note233">[233]</SPAN>Some to love their wives
dearly at first, and after a while to forsake and hate them; begetting
children, with much care and cost for their education, yet when they grow
to man's estate, <SPAN href="#note234">[234]</SPAN>to despise, neglect, and leave them naked to the
world's mercy. <SPAN href="#note235">[235]</SPAN>Do not these behaviours express their intolerable
folly? When men live in peace, they covet war, detesting quietness, <SPAN href="#note236">[236]</SPAN>
deposing kings, and advancing others in their stead, murdering some men to
beget children of their wives. How many strange humours are in men! When
they are poor and needy, they seek riches, and when they have them, they do
not enjoy them, but hide them under ground, or else wastefully spend them.
O wise Hippocrates, I laugh at such things being done, but much more when
no good comes of them, and when they are done to so ill purpose. There is
no truth or justice found amongst them, for they daily plead one against
another, <SPAN href="#note237">[237]</SPAN>the son against the father and the mother, brother against
brother, kindred and friends of the same quality; and all this for riches,
whereof after death they cannot be possessors. And yet notwithstanding they
will defame and kill one another, commit all unlawful actions, contemning
God and men, friends and country. They make great account of many senseless
things, esteeming them as a great part of their treasure, statues,
pictures, and such like movables, dear bought, and so cunningly wrought, as
nothing but speech wanteth in them, <SPAN href="#note238">[238]</SPAN>and yet they hate living persons
speaking to them. <SPAN href="#note239">[239]</SPAN>Others affect difficult things; if they dwell on
firm land they will remove to an island, and thence to land again, being no
way constant to their desires. They commend courage and strength in wars,
and let themselves be conquered by lust and avarice; they are, in brief, as
disordered in their minds, as Thersites was in his body. And now, methinks,
O most worthy Hippocrates, you should not reprehend my laughing, perceiving
so many fooleries in men; <SPAN href="#note240">[240]</SPAN>for no man will mock his own folly, but
that which he seeth in a second, and so they justly mock one another. The
drunkard calls him a glutton whom he knows to be sober. Many men love the
sea, others husbandry; briefly, they cannot agree in their own trades and
professions, much less in their lives and actions.
<p>When Hippocrates heard these words so readily uttered, without
premeditation, to declare the world's vanity, full of ridiculous
contrariety, he made answer, that necessity compelled men to many such
actions, and divers wills ensuing from divine permission, that we might not
be idle, being nothing is so odious to them as sloth and negligence.
Besides, men cannot foresee future events, in this uncertainty of human
affairs; they would not so marry, if they could foretell the causes of their
dislike and separation; or parents, if they knew the hour of their
children's death, so tenderly provide for them; or an husbandman sow, if he
thought there would be no increase; or a merchant adventure to sea, if he
foresaw shipwreck; or be a magistrate, if presently to be deposed. Alas,
worthy Democritus, every man hopes the best, and to that end he doth it,
and therefore no such cause, or ridiculous occasion of laughter.
<p>Democritus hearing this poor excuse, laughed again aloud, perceiving he
wholly mistook him, and did not well understand what he had said concerning
perturbations and tranquillity of the mind. Insomuch, that if men would
govern their actions by discretion and providence, they would not declare
themselves fools as now they do, and he should have no cause of laughter;
but (quoth he) they swell in this life as if they were immortal, and
demigods, for want of understanding. It were enough to make them wise, if
they would but consider the mutability of this world, and how it wheels
about, nothing being firm and sure. He that is now above, tomorrow is
beneath; he that sate on this side today, tomorrow is hurled on the
other: and not considering these matters, they fall into many
inconveniences and troubles, coveting things of no profit, and thirsting
after them, tumbling headlong into many calamities. So that if men would
attempt no more than what they can bear, they should lead contented lives,
and learning to know themselves, would limit their ambition, <SPAN href="#note241">[241]</SPAN>they
would perceive then that nature hath enough without seeking such
superfluities, and unprofitable things, which bring nothing with them but
grief and molestation. As a fat body is more subject to diseases, so are
rich men to absurdities and fooleries, to many casualties and cross
inconveniences. There are many that take no heed what happeneth to others
by bad conversation, and therefore overthrow themselves in the same manner
through their own fault, not foreseeing dangers manifest. These are things
(O more than mad, quoth he) that give me matter of laughter, by suffering
the pains of your impieties, as your avarice, envy, malice, enormous
villainies, mutinies, unsatiable desires, conspiracies, and other incurable
vices; besides your <SPAN href="#note242">[242]</SPAN>dissimulation and hypocrisy, bearing deadly
hatred one to the other, and yet shadowing it with a good face, flying out
into all filthy lusts, and transgressions of all laws, both of nature and
civility. Many things which they have left off, after a while they fall to
again, husbandry, navigation; and leave again, fickle and inconstant as
they are. When they are young, they would be old, and old, young. <SPAN href="#note243">[243]</SPAN>
Princes commend a private life; private men itch after honour: a magistrate
commends a quiet life; a quiet man would be in his office, and obeyed as he
is: and what is the cause of all this, but that they know not themselves?
Some delight to destroy, <SPAN href="#note244">[244]</SPAN>one to build, another to spoil one country
to enrich another and himself. <SPAN href="#note245">[245]</SPAN>In all these things they are like
children, in whom is no judgment or counsel and resemble beasts, saving
that beasts are better than they, as being contented with nature. <SPAN href="#note246">[246]</SPAN>
When shall you see a lion hide gold in the ground, or a bull contend for
better pasture? When a boar is thirsty, he drinks what will serve him, and
no more; and when his belly is full, ceaseth to eat: but men are immoderate
in both, as in lust—they covet carnal copulation at set times; men always,
ruinating thereby the health of their bodies. And doth it not deserve
laughter to see an amorous fool torment himself for a wench; weep, howl for
a misshapen slut, a dowdy sometimes, that might have his choice of the
finest beauties? Is there any remedy for this in physic? I do anatomise and
cut up these poor beasts, <SPAN href="#note247">[247]</SPAN>to see these distempers, vanities, and
follies, yet such proof were better made on man's body, if my kind nature
would endure it: <SPAN href="#note248">[248]</SPAN>who from the hour of his birth is most miserable;
weak, and sickly; when he sucks he is guided by others, when he is grown
great practiseth unhappiness <SPAN href="#note249">[249]</SPAN>and is sturdy, and when old, a child
again, and repenteth him of his life past. And here being interrupted by
one that brought books, he fell to it again, that all were mad, careless,
stupid. To prove my former speeches, look into courts, or private houses.
<SPAN href="#note250">[250]</SPAN>Judges give judgment according to their own advantage, doing manifest
wrong to poor innocents to please others. Notaries alter sentences, and for
money lose their deeds. Some make false monies; others counterfeit false
weights. Some abuse their parents, yea corrupt their own sisters; others
make long libels and pasquils, defaming men of good life, and extol such as
are lewd and vicious. Some rob one, some another: <SPAN href="#note251">[251]</SPAN>magistrates make
laws against thieves, and are the veriest thieves themselves. Some kill
themselves, others despair, not obtaining their desires. Some dance, sing,
laugh, feast and banquet, whilst others sigh, languish, mourn and lament,
having neither meat, drink, nor clothes. <SPAN href="#note252">[252]</SPAN>Some prank up their bodies,
and have their minds full of execrable vices. Some trot about <SPAN href="#note253">[253]</SPAN>to bear
false witness, and say anything for money; and though judges know of it,
yet for a bribe they wink at it, and suffer false contracts to prevail
against equity. Women are all day a dressing, to pleasure other men abroad,
and go like sluts at home, not caring to please their own husbands whom
they should. Seeing men are so fickle, so sottish, so intemperate, why
should not I laugh at those to whom <SPAN href="#note254">[254]</SPAN>folly seems wisdom, will not be
cured, and perceive it not?
<p>It grew late: Hippocrates left him; and no sooner was he come away, but all
the citizens came about flocking, to know how he liked him. He told them in
brief, that notwithstanding those small neglects of his attire, body, diet,
<SPAN href="#note255">[255]</SPAN>the world had not a wiser, a more learned, a more honest man, and
they were much deceived to say that he was mad.
<p>Thus Democritus esteemed of the world in his time, and this was the cause
of his laughter: and good cause he had.
<div class="poem" lang="la">
<div class="couplet">
<div class="line"><SPAN href="#note256">[256]</SPAN>Olim jure quidem, nunc plus Democrite ride;</div>
<div class="line">Quin rides? vita haec nunc mage ridicula est.</div>
</div></div>
<div class="poem">
<div class="couplet">
<div class="line">Democritus did well to laugh of old,</div>
<div class="line">Good cause he had, but now much more;</div>
</div><div class="couplet">
<div class="line">This life of ours is more ridiculous</div>
<div class="line">Than that of his, or long before.</div>
</div></div>
<p>Never so much cause of laughter as now, never so many fools and madmen.
'Tis not one <SPAN href="#note257">[257]</SPAN>Democritus will serve turn to laugh in these days; we
have now need of a <q>Democritus to laugh at Democritus;</q> one jester to flout
at another, one fool to fleer at another: a great stentorian Democritus, as
big as that Rhodian Colossus, For now, as <SPAN href="#note258">[258]</SPAN>Salisburiensis said in his
time, <span lang="la">totus mundus histrionem agit</span>, the whole world plays the fool; we
have a new theatre, a new scene, a new comedy of errors, a new company of
personate actors, <span lang="la">volupiae sacra</span> (as Calcagninus willingly feigns in his
Apologues) are celebrated all the world over, <SPAN href="#note259">[259]</SPAN>where all the actors
were madmen and fools, and every hour changed habits, or took that which
came next. He that was a mariner today, is an apothecary tomorrow; a
smith one while, a philosopher another, <span lang="la">in his volupiae ludis</span>; a king now
with his crown, robes, sceptre, attendants, by and by drove a loaded ass
before him like a carter, &c. If Democritus were alive now, he should see
strange alterations, a new company of counterfeit vizards, whifflers,
Cumane asses, maskers, mummers, painted puppets, outsides, fantastic
shadows, gulls, monsters, giddy-heads, butterflies. And so many of them are
indeed (<SPAN href="#note260">[260]</SPAN>if all be true that I have read). For when Jupiter and Juno's
wedding was solemnised of old, the gods were all invited to the feast, and
many noble men besides: Amongst the rest came Crysalus, a Persian prince,
bravely attended, rich in golden attires, in gay robes, with a majestical
presence, but otherwise an ass. The gods seeing him come in such pomp and
state, rose up to give him place, <span lang="la">ex habitu hominem metientes</span>; <SPAN href="#note261">[261]</SPAN>but
Jupiter perceiving what he was, a light, fantastic, idle fellow, turned him
and his proud followers into butterflies: and so they continue still (for
aught I know to the contrary) roving about in pied coats, and are called
chrysalides by the wiser sort of men: that is, golden outsides, drones, and
flies, and things of no worth. Multitudes of such, &c.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note262">[262]</SPAN>———ubique invenies</div>
<div class="line">Stultos avaros, sycopliantas prodigos.</div>
</div>Many additions, much increase of madness, folly, vanity, should Democritus
observe, were he now to travel, or could get leave of Pluto to come see
fashions, as Charon did in Lucian to visit our cities of Moronia Pia, and
Moronia Felix: sure I think he would break the rim of his belly with
laughing. <SPAN href="#note263">[263]</SPAN><span lang="la">Si foret in terris rideret Democritus, seu</span>, &c.
<p>A satirical Roman in his time, thought all vice, folly, and madness were
all at full sea, <SPAN href="#note264">[264]</SPAN><span lang="la">Omne in praecipiti vitium stetit.</span>
<p><SPAN href="#note265">[265]</SPAN>Josephus the historian taxeth his countrymen Jews for bragging of
their vices, publishing their follies, and that they did contend amongst
themselves who should be most notorious in villainies; but we flow higher in
madness, far beyond them,
<div class="poem" lang="la">
<div class="line"><SPAN href="#note266">[266]</SPAN>Mox daturi progeniem vitiosorem,</div>
</div><div class="poem">
<div class="line">And yet with crimes to us unknown,</div>
<div class="line">Our sons shall mark the coming age their own,</div>
</div>and the latter end (you know whose oracle it is) is like to be worse. 'Tis
not to be denied, the world alters every day, <span lang="la">Ruunt urbes, regna
transferuntur, &c. variantur habitus, leges innovantur</span>, as <SPAN href="#note267">[267]</SPAN>Petrarch
observes, we change language, habits, laws, customs, manners, but not
vices, not diseases, not the symptoms of folly and madness, they are still
the same. And as a river, we see, keeps the like name and place, but not
water, and yet ever runs,
<SPAN href="#note268">[268]</SPAN><span lang="la">Labitur et labetur in omne volubilis aevum</span>;
our times and persons alter, vices are the same, and ever will be;
look how nightingales sang of old, cocks crowed, kine lowed, sheep bleated,
sparrows chirped, dogs barked, so they do still: we keep our madness still,
play the fools still, <span lang="la">nec dum finitus Orestes</span>; we are of the same humours
and inclinations as our predecessors were; you shall find us all alike,
much at one, we and our sons,
<span lang="la">Et nati natorum, et qui nascuntur ab illis</span>.
And so shall our posterity continue to the last. But to speak of times
present.
<p>If Democritus were alive now, and should but see the superstition of our
age, our <SPAN href="#note269">[269]</SPAN>religious madness, as <SPAN href="#note270">[270]</SPAN>Meteran calls it, <span lang="la">Religiosam
insaniam</span>, so many professed Christians, yet so few imitators of Christ; so
much talk of religion, so much science, so little conscience; so much
knowledge, so many preachers, so little practice; such variety of sects,
such have and hold of all sides, <SPAN href="#note271">[271]</SPAN>—<span lang="la">obvia signis Signa</span>, &c., such
absurd and ridiculous traditions and ceremonies: If he should meet a <SPAN href="#note272">[272]</SPAN>
Capuchin, a Franciscan, a Pharisaical Jesuit, a man-serpent, a
shave-crowned Monk in his robes, a begging Friar, or, see their
three-crowned Sovereign Lord the Pope, poor Peter's successor, <span lang="la">servus
servorum Dei</span>, to depose kings with his foot, to tread on emperors' necks,
make them stand barefoot and barelegged at his gates, hold his bridle and
stirrup, &c. (O that Peter and Paul were alive to see this!) If he should
observe a <SPAN href="#note273">[273]</SPAN>prince creep so devoutly to kiss his toe, and those red-cap
cardinals, poor parish priests of old, now princes' companions; what would
he say? <span lang="la">Coelum ipsum petitur stultitia</span>. Had he met some of our devout
pilgrims going barefoot to Jerusalem, our lady of Lauretto, Rome, S. Iago,
S. Thomas' Shrine, to creep to those counterfeit and maggot-eaten relics;
had he been present at a mass, and seen such kissing of paxes, crucifixes,
cringes, duckings, their several attires and ceremonies, pictures of
saints, <SPAN href="#note274">[274]</SPAN>indulgences, pardons, vigils, fasting, feasts, crossing,
knocking, kneeling at Ave-Marias, bells, with many such;
<span lang="la">—jucunda rudi spectacula plebi,<SPAN href="#note275">[275]</SPAN></span>
praying in gibberish, and mumbling of beads. Had he
heard an old woman say her prayers in Latin, their sprinkling of holy
water, and going a procession,
<div class="poem" lang="la">
<div class="line"><SPAN href="#note276">[276]</SPAN>———incedunt monachorum agmina mille;</div>
<div class="line">Quid momerem vexilla, cruces, idolaque culta, &c.</div>
</div>
<p>Their breviaries, bulls, hallowed beans, exorcisms, pictures, curious
crosses, fables, and baubles. Had he read the Golden Legend, the Turks'
Alcoran, or Jews' Talmud, the Rabbins' Comments, what would he have
thought? How dost thou think he might have been affected? Had he more
particularly examined a Jesuit's life amongst the rest, he should have seen
an hypocrite profess poverty, <SPAN href="#note277">[277]</SPAN>and yet possess more goods and lands
than many princes, to have infinite treasures and revenues; teach others to
fast, and play the gluttons themselves; like watermen that row one way and
look another. <SPAN href="#note278">[278]</SPAN>Vow virginity, talk of holiness, and yet indeed a
notorious bawd, and famous fornicator, <span lang="la">lascivum pecus</span>, a very goat. Monks
by profession, <SPAN href="#note279">[279]</SPAN>such as give over the world, and the vanities of it,
and yet a Machiavellian rout <SPAN href="#note280">[280]</SPAN>interested in all manner of state: holy
men, peace-makers, and yet composed of envy, lust, ambition, hatred, and
malice; firebrands, <span lang="la">adulta patriae pestis</span>, traitors, assassinats, <span lang="la">hac
itur ad astra</span>, and this is to supererogate, and merit heaven for
themselves and others. Had he seen on the adverse side, some of our nice
and curious schismatics in another extreme, abhor all ceremonies, and
rather lose their lives and livings, than do or admit anything Papists have
formerly used, though in things indifferent (they alone are the true
Church, <span lang="la">sal terrae, cum sint omnium insulsissimi</span>). Formalists, out of fear
and base flattery, like so many weather-cocks turn round, a rout of
temporisers, ready to embrace and maintain all that is or shall be proposed
in hope of preferment: another Epicurean company, lying at lurch as so many
vultures, watching for a prey of Church goods, and ready to rise by the
downfall of any: as <SPAN href="#note281">[281]</SPAN>Lucian said in like case, what dost thou think
Democritus would have done, had he been spectator of these things?
<p>Or had he but observed the common people follow like so many sheep one of
their fellows drawn by the horns over a gap, some for zeal, some for fear,
<span lang="la">quo se cunque rapit tempestas</span>, to credit all, examine nothing, and yet
ready to die before they will adjure any of those ceremonies to which they
have been accustomed; others out of hypocrisy frequent sermons, knock their
breasts, turn up their eyes, pretend zeal, desire reformation, and yet
professed usurers, gripers, monsters of men, harpies, devils in their
lives, to express nothing less.
<p>What would he have said to see, hear, and read so many bloody battles, so
many thousands slain at once, such streams of blood able to turn mills:
<span lang="la">unius ob noxam furiasque</span>, or to make sport for princes, without any just
cause, <SPAN href="#note282">[282]</SPAN><q>for vain titles</q> (saith Austin), <q>precedency, some wench, or
such like toy, or out of desire of domineering, vainglory, malice, revenge,
folly, madness,</q> (goodly causes all, <span lang="la">ob quas universus orbis bellis et
caedibus misceatur</span>,) whilst statesmen themselves in the mean time are
secure at home, pampered with all delights and pleasures, take their ease,
and follow their lusts, not considering what intolerable misery poor
soldiers endure, their often wounds, hunger, thirst, &c., the lamentable
cares, torments, calamities, and oppressions that accompany such
proceedings, they feel not, take no notice of it. <q>So wars are begun, by
the persuasion of a few debauched, hair-brain, poor, dissolute, hungry
captains, parasitical fawners, unquiet hotspurs, restless innovators, green
heads, to satisfy one man's private spleen, lust, ambition, avarice,</q> &c.;
<span lang="la">tales rapiunt scelerata in praelia causae. Flos hominum</span>, proper men, well
proportioned, carefully brought up, able both in body and mind, sound, led
like so many <SPAN href="#note283">[283]</SPAN>beasts to the slaughter in the flower of their years,
pride, and full strength, without all remorse and pity, sacrificed to
Pluto, killed up as so many sheep, for devils' food, 40,000 at once. At
once, said I, that were tolerable, but these wars last always, and for many
ages; nothing so familiar as this hacking and hewing, massacres, murders,
desolations—<span lang="la">ignoto coelum clangore remugit</span>, they care not what mischief
they procure, so that they may enrich themselves for the present; they will
so long blow the coals of contention, till all the world be consumed with
fire. The <SPAN href="#note284">[284]</SPAN>siege of Troy lasted ten years, eight months, there died
870,000 Grecians, 670,000 Trojans, at the taking of the city, and after
were slain 276,000 men, women, and children of all sorts. Caesar killed a
million, <SPAN href="#note285">[285]</SPAN>Mahomet the second Turk, 300,000 persons; Sicinius Dentatus
fought in a hundred battles, eight times in single combat he overcame, had
forty wounds before, was rewarded with 140 crowns, triumphed nine times for
his good service. M. Sergius had 32 wounds; Scaeva, the Centurion, I know
not how many; every nation had their Hectors, Scipios, Caesars, and
Alexanders! Our <SPAN href="#note286">[286]</SPAN>Edward the Fourth was in 26 battles afoot: and as
they do all, he glories in it, 'tis related to his honour. At the siege of
Hierusalem, 1,100,000 died with sword and famine. At the battle of Cannas,
70,000 men were slain, as <SPAN href="#note287">[287]</SPAN>Polybius records, and as many at Battle
Abbey with us; and 'tis no news to fight from sun to sun, as they did, as
Constantine and Licinius, &c. At the siege of Ostend (the devil's academy)
a poor town in respect, a small fort, but a great grave, 120,000 men lost
their lives, besides whole towns, dorps, and hospitals, full of maimed
soldiers; there were engines, fireworks, and whatsoever the devil could
invent to do mischief with 2,500,000 iron bullets shot of 40 pounds weight,
three or four millions of gold consumed. <SPAN href="#note288">[288]</SPAN><q>Who</q> (saith mine author) <q>can
be sufficiently amazed at their flinty hearts, obstinacy, fury, blindness,
who without any likelihood of good success, hazard poor soldiers, and lead
them without pity to the slaughter, which may justly be called the rage of
furious beasts, that run without reason upon their own deaths:</q> <SPAN href="#note289">[289]</SPAN><span lang="la">quis
malus genius, quae furia quae pestis</span>, &c.; what plague, what fury brought
so devilish, so brutish a thing as war first into men's minds? Who made so
soft and peaceable a creature, born to love, mercy, meekness, so to rave,
rage like beasts, and run on to their own destruction? how may Nature
expostulate with mankind, <span lang="la">Ego te divinum animal finxi</span>, &c.? I made thee
an harmless, quiet, a divine creature: how may God expostulate, and all
good men? yet, <span lang="la">horum facta</span> (as <SPAN href="#note290">[290]</SPAN>one condoles) <span lang="la">tantum admirantur, et
heroum numero habent</span>: these are the brave spirits, the gallants of the
world, these admired alone, triumph alone, have statues, crowns, pyramids,
obelisks to their eternal fame, that immortal genius attends on them, <span lang="la">hac
itur ad astra</span>. When Rhodes was besieged, <SPAN href="#note291">[291]</SPAN><span lang="la">fossae urbis cadaveribus
repletae sunt</span>, the ditches were full of dead carcases: and as when the said
Suleiman, great Turk, beleaguered Vienna, they lay level with the top of the
walls. This they make a sport of, and will do it to their friends and
confederates, against oaths, vows, promises, by treachery or otherwise;
<SPAN href="#note292">[292]</SPAN>—<span lang="la">dolus an virtus? quis in hoste requirat</span>? leagues and laws of
arms, (<SPAN href="#note293">[293]</SPAN><span lang="la">silent leges inter arma</span>,) for their advantage, <span lang="la">omnia jura,
divina, humana, proculcata plerumque sunt</span>; God's and men's laws are
trampled under foot, the sword alone determines all; to satisfy their lust
and spleen, they care not what they attempt, say, or do,
<SPAN href="#note294">[294]</SPAN><span lang="la">Rara fides, probitasque viris qui castra sequuntur.</span>
Nothing so common as to have <SPAN href="#note295">[295]</SPAN>
<q>father fight against the son, brother against brother, kinsman against
kinsman, kingdom against kingdom, province against province, Christians
against Christians:</q> <span lang="la">a quibus nec unquam cogitatione fuerunt laesi</span>, of
whom they never had offence in thought, word, or deed. Infinite treasures
consumed, towns burned, flourishing cities sacked and ruinated, <span lang="la">quodque
animus meminisse horret</span>, goodly countries depopulated and left desolate,
old inhabitants expelled, trade and traffic decayed, maids deflowered,
<span lang="la">Virgines nondum thalamis jugatae, et comis nondum positis ephaebi</span>; chaste
matrons cry out with Andromache, <SPAN href="#note296">[296]</SPAN><span lang="la">Concubitum mox cogar pati ejus, qui
interemit Hectorem</span>, they shall be compelled peradventure to lie with them
that erst killed their husbands: to see rich, poor, sick, sound, lords,
servants, <span lang="la">eodem omnes incommodo macti</span>, consumed all or maimed, &c. <span lang="la">Et
quicquid gaudens scelere animus audet, et perversa mens</span>, saith Cyprian,
and whatsoever torment, misery, mischief, hell itself, the devil, <SPAN href="#note297">[297]</SPAN>
fury and rage can invent to their own ruin and destruction; so abominable a
thing is <SPAN href="#note298">[298]</SPAN>war, as Gerbelius concludes, <span lang="la">adeo foeda et abominanda res
est bellum, ex quo hominum caedes, vastationes</span>, &c., the scourge of God,
cause, effect, fruit and punishment of sin, and not <span lang="la">tonsura humani
generis</span> as Tertullian calls it, but <span lang="la">ruina</span>. Had Democritus been present
at the late civil wars in France, those abominable wars—<span lang="la">bellaque matribus
detestata</span>, <SPAN href="#note299">[299]</SPAN><q>where in less than ten years, ten thousand men were
consumed,</q> saith Collignius, twenty thousand churches overthrown; nay, the
whole kingdom subverted (as <SPAN href="#note300">[300]</SPAN>Richard Dinoth adds). So many myriads of
the commons were butchered up, with sword, famine, war, <span lang="la">tanto odio
utrinque ut barbari ad abhorrendam lanienam obstupescerent</span>, with such
feral hatred, the world was amazed at it: or at our late Pharsalian fields
in the time of Henry the Sixth, betwixt the houses of Lancaster and York, a
hundred thousand men slain, <SPAN href="#note301">[301]</SPAN>one writes; <SPAN href="#note302">[302]</SPAN>another, ten thousand
families were rooted out, <q>that no man can but marvel,</q> saith Comineus, <q>at
that barbarous immanity, feral madness, committed betwixt men of the same
nation, language, and religion.</q> <SPAN href="#note303">[303]</SPAN><span lang="la">Quis furor, O cives</span>? <q>Why do the
Gentiles so furiously rage,</q> saith the Prophet David, <span class="bibcite">Psal. ii. 1</span>. But we
may ask, why do the Christians so furiously rage?
<SPAN href="#note304">[304]</SPAN><span lang="la">Arma volunt, quare poscunt, rapiuntque juventus</span>?
Unfit for Gentiles, much less for us so to
tyrannise, as the Spaniard in the West Indies, that killed up in 42 years
(if we may believe <SPAN href="#note305">[305]</SPAN>Bartholomeus a Casa, their own bishop) 12 millions
of men, with stupend and exquisite torments; neither should I lie (said he)
if I said 50 millions. I omit those French massacres, Sicilian evensongs,
<SPAN href="#note306">[306]</SPAN>the Duke of Alva's tyrannies, our gunpowder machinations, and that
fourth fury, as <SPAN href="#note307">[307]</SPAN>one calls it, the Spanish inquisition, which quite
obscures those ten persecutions,
<SPAN href="#note308">[308]</SPAN>———<span lang="la">saevit toto Mars impius orbe.</span>
Is not this <SPAN href="#note309">[309]</SPAN><span lang="la">mundus furiosus</span>, a mad world, as he terms it, <span lang="la">insanum
bellum</span>? are not these mad men, as <SPAN href="#note310">[310]</SPAN>Scaliger concludes, <span lang="la">qui in praelio
acerba morte, insaniae, suae memoriam pro perpetuo teste relinquunt
posteritati</span>; which leave so frequent battles, as perpetual memorials of
their madness to all succeeding ages? Would this, think you, have enforced
our Democritus to laughter, or rather made him turn his tune, alter his
tone, and weep with <SPAN href="#note311">[311]</SPAN>Heraclitus, or rather howl, <SPAN href="#note312">[312]</SPAN>roar, and tear
his hair in commiseration, stand amazed; or as the poets feign, that Niobe
was for grief quite stupefied, and turned to a stone? I have not yet said
the worst, that which is more absurd and <SPAN href="#note313">[313]</SPAN>mad, in their tumults,
seditions, civil and unjust wars, <SPAN href="#note314">[314]</SPAN><span lang="la">quod stulte sucipitur, impie
geritur, misere finitur</span>. Such wars I mean; for all are not to be
condemned, as those fantastical Anabaptists vainly conceive. Our Christian
tactics are all out as necessary as the Roman acies, or Grecian phalanx, to
be a soldier is a most noble and honourable profession (as the world is),
not to be spared, they are our best walls and bulwarks, and I do therefore
acknowledge that of <SPAN href="#note315">[315]</SPAN>Tully to be most true, <q>All our civil affairs,
all our studies, all our pleading, industry, and commendation lies under
the protection of warlike virtues, and whensoever there is any suspicion of
tumult, all our arts cease;</q> wars are most behoveful, <span lang="la">et bellatores
agricolis civitati sunt utiliores</span>, as <SPAN href="#note316">[316]</SPAN>Tyrius defends: and valour is
much to be commended in a wise man; but they mistake most part, <span lang="la">auferre,
trucidare, rapere, falsis nominibus virtutem vocant</span>, &c. ('Twas Galgacus'
observation in Tacitus) they term theft, murder, and rapine, virtue, by a
wrong name, rapes, slaughters, massacres, &c. <span lang="la">jocus et ludus</span>, are pretty
pastimes, as Ludovicus Vives notes. <SPAN href="#note317">[317]</SPAN><q>They commonly call the most
hair-brain bloodsuckers, strongest thieves, the most desperate villains,
treacherous rogues, inhuman murderers, rash, cruel and dissolute caitiffs,
courageous and generous spirits, heroical and worthy captains, <SPAN href="#note318">[318]</SPAN>brave
men at arms, valiant and renowned soldiers, possessed with a brute
persuasion of false honour,</q> as Pontus Huter in his Burgundian history
complains. By means of which it comes to pass that daily so many
voluntaries offer themselves, leaving their sweet wives, children, friends,
for sixpence (if they can get it) a day, prostitute their lives and limbs,
desire to enter upon breaches, lie sentinel, perdu, give the first onset,
stand in the fore front of the battle, marching bravely on, with a cheerful
noise of drums and trumpets, such vigour and alacrity, so many banners
streaming in the air, glittering armours, motions of plumes, woods of
pikes, and swords, variety of colours, cost and magnificence, as if they
went in triumph, now victors to the Capitol, and with such pomp, as when
Darius' army marched to meet Alexander at Issus. Void of all fear they run
into imminent dangers, cannon's mouth, &c., <span lang="la">ut vulneribus suis ferrum
hostium hebetent</span>, saith <SPAN href="#note319">[319]</SPAN>Barletius, to get a name of valour, humour
and applause, which lasts not either, for it is but a mere flash this fame,
and like a rose, <span lang="la">intra diem unum extinguitur</span>, 'tis gone in an instant. Of
15,000 proletaries slain in a battle, scarce fifteen are recorded in
history, or one alone, the General perhaps, and after a while his and their
names are likewise blotted out, the whole battle itself is forgotten. Those
Grecian orators, <span lang="la">summa vi ingenii et eloquentiae</span>, set out the renowned
overthrows at Thermopylae, Salamis, Marathon, Micale, Mantinea, Cheronaea,
Plataea. The Romans record their battle at Cannas, and Pharsalian fields,
but they do but record, and we scarce hear of them. And yet this supposed
honour, popular applause, desire of immortality by this means, pride and
vainglory spur them on many times rashly and unadvisedly, to make away
themselves and multitudes of others. Alexander was sorry, because there
were no more worlds for him to conquer, he is admired by some for it,
<span lang="la">animosa vox videtur, et regia</span>, 'twas spoken like a Prince; but as wise
<SPAN href="#note320">[320]</SPAN>Seneca censures him, 'twas <span lang="la">vox inquissima et stultissima</span>, 'twas
spoken like a Bedlam fool; and that sentence which the same <SPAN href="#note321">[321]</SPAN>Seneca
appropriates to his father Philip and him, I apply to them all, <span lang="la">Non
minores fuere pestes mortalium quam inundatio, quam conflagratio, quibus</span>,
&c. they did as much mischief to mortal men as fire and water, those
merciless elements when they rage. <SPAN href="#note322">[322]</SPAN>Which is yet more to be lamented,
they persuade them this hellish course of life is holy, they promise heaven
to such as venture their lives <span lang="la">bello sacro</span>, and that by these bloody
wars, as Persians, Greeks, and Romans of old, as modern Turks do now their
commons, to encourage them to fight, <span lang="la">ut cadant infeliciter</span>. <q>If they die
in the field, they go directly to heaven, and shall be canonised for
saints.</q> (O diabolical invention!) put in the Chronicles, <span lang="la">in perpetuam rei
memoriam</span>, to their eternal memory: when as in truth, as <SPAN href="#note323">[323]</SPAN>some hold,
it were much better (since wars are the scourge of God for sin, by which he
punisheth mortal men's peevishness and folly) such brutish stories were
suppressed, because <span lang="la">ad morum institutionem nihil habent</span>, they conduce not
at all to manners, or good life. But they will have it thus nevertheless,
and so they put note of <SPAN href="#note324">[324]</SPAN><q>divinity upon the most cruel and pernicious
plague of human kind,</q> adore such men with grand titles, degrees, statues,
images, <SPAN href="#note325">[325]</SPAN>honour, applaud, and highly reward them for their good
service, no greater glory than to die in the field. So Africanus is
extolled by Ennius: Mars, and <SPAN href="#note326">[326]</SPAN>Hercules, and I know not how many
besides of old, were deified; went this way to heaven, that were indeed
bloody butchers, wicked destroyers, and troublers of the world, prodigious
monsters, hell-hounds, feral plagues, devourers, common executioners of
human kind, as Lactantius truly proves, and Cyprian to Donat, such as were
desperate in wars, and precipitately made away themselves, (like those
Celts in Damascen, with ridiculous valour, <span lang="la">ut dedecorosum putarent muro
ruenti se subducere</span>, a disgrace to run away for a rotten wall, now ready
to fall on their heads,) such as will not rush on a sword's point, or seek
to shun a cannon's shot, are base cowards, and no valiant men. By which
means, <span lang="la">Madet orbis mutuo sanguine</span>, the earth wallows in her own blood,
<p><SPAN href="#note327">[327]</SPAN><span lang="la">Savit amor ferri et scelerati insania belli</span>; and for that, which if
it be done in private, a man shall be rigorously executed, <SPAN href="#note328">[328]</SPAN><q>and which
is no less than murder itself; if the same fact be done in public in wars,
it is called manhood, and the party is honoured for it.</q>
<div class="poem" lang="la">
<div class="line"><SPAN href="#note329">[329]</SPAN>———Prosperum et felix scelus,</div>
<div class="line">Virtus vocatur.———</div>
</div>We measure all as Turks do, by the event, and most part, as Cyprian notes,
in all ages, countries, places, <span lang="la">saevitiae magnitudo impunitatem sceleris
acquirit</span>; the foulness of the fact vindicates the offender. <SPAN href="#note330">[330]</SPAN>One is
crowned for that which another is tormented:
<span lang="la">Ille crucem sceleris precium tulit, hic diadema</span>;
made a knight, a lord, an earl, a great duke, (as
<SPAN href="#note331">[331]</SPAN>Agrippa notes) for that which another should have hung in gibbets, as
a terror to the rest,
<div class="poem" lang="la">
<div class="line"><SPAN href="#note332">[332]</SPAN>———et tamen alter,</div>
<div class="line">Si fecisset idem, caderet sub judice morum.</div>
</div>A poor sheep-stealer is hanged for stealing of victuals, compelled
peradventure by necessity of that intolerable cold, hunger, and thirst, to
save himself from starving: but a <SPAN href="#note333">[333]</SPAN>great man in office may securely
rob whole provinces, undo thousands, pill and poll, oppress <span lang="la">ad libitum</span>,
flea, grind, tyrannise, enrich himself by spoils of the commons, be
uncontrollable in his actions, and after all, be recompensed with turgent
titles, honoured for his good service, and no man dare find fault, or <SPAN href="#note334">[334]</SPAN>
mutter at it.
<p>How would our Democritus have been affected to see a wicked caitiff or
<SPAN href="#note335">[335]</SPAN><q>fool, a very idiot, a funge, a golden ass, a monster of men, to have
many good men, wise, men, learned men to attend upon him with all
submission, as an appendix to his riches, for that respect alone, because
he hath more wealth and money,</q> <SPAN href="#note336">[336]</SPAN><q>to honour him with divine titles, and
bombast epithets,</q> to smother him with fumes and eulogies, whom they know
to be a dizzard, a fool, a covetous wretch, a beast, &c. <q>because he is
rich?</q> To see <span lang="la">sub exuviis leonis onagrum</span>, a filthy loathsome carcass, a
Gorgon's head puffed up by parasites, assume this unto himself, glorious
titles, in worth an infant, a Cuman ass, a painted sepulchre, an Egyptian
temple? To see a withered face, a diseased, deformed, cankered complexion,
a rotten carcass, a viperous mind, and Epicurean soul set out with orient
pearls, jewels, diadems, perfumes, curious elaborate works, as proud of his
clothes as a child of his new coats; and a goodly person, of an angel-like
divine countenance, a saint, an humble mind, a meet spirit clothed in rags,
beg, and now ready to be starved? To see a silly contemptible sloven in
apparel, ragged in his coat, polite in speech, of a divine spirit, wise?
another neat in clothes, spruce, full of courtesy, empty of grace, wit,
talk nonsense?
<p>To see so many lawyers, advocates, so many tribunals, so little justice; so
many magistrates, so little care of common good; so many laws, yet never
more disorders; <span lang="la">Tribunal litium segetem</span>, the Tribunal a labyrinth, so
many thousand suits in one court sometimes, so violently followed? To see
<span lang="la">injustissimum saepe juri praesidentem, impium religioni, imperitissimum
eruditioni, otiosissimum labori, monstrosum humanitati</span>? to see a lamb
<SPAN href="#note337">[337]</SPAN>executed, a wolf pronounce sentence, <span lang="la">latro</span> arraigned, and <span lang="la">fur</span> sit
on the bench, the judge severely punish others, and do worse himself, <SPAN href="#note338">[338]</SPAN>
<span lang="la">cundem furtum facere et punire</span>, <SPAN href="#note339">[339]</SPAN><span lang="la">rapinam plectere, quum sit ipse
raptor</span>? Laws altered, misconstrued, interpreted pro and con, as the
<SPAN href="#note340">[340]</SPAN>judge is made by friends, bribed, or otherwise affected as a nose of
wax, good today, none tomorrow; or firm in his opinion, cast in his?
Sentence prolonged, changed, <span lang="la">ad arbitrium judicis</span>, still the same case,
<SPAN href="#note341">[341]</SPAN><q>one thrust out of his inheritance, another falsely put in by favour,
false forged deeds or wills.</q> <span lang="la">Incisae leges negliguntur</span>, laws are made and
not kept; or if put in execution, <SPAN href="#note342">[342]</SPAN>they be some silly ones that are
punished. As, put case it be fornication, the father will disinherit or
abdicate his child, quite cashier him (out, villain, be gone, come no more
in my sight); a poor man is miserably tormented with loss of his estate
perhaps, goods, fortunes, good name, for ever disgraced, forsaken, and must
do penance to the utmost; a mortal sin, and yet make the worst of it,
<span lang="la">nunquid aliud fecit</span>, saith Tranio in the <SPAN href="#note343">[343]</SPAN>poet, <span lang="la">nisi quod faciunt
summis nati generibus</span>? he hath done no more than what gentlemen usually
do. <SPAN href="#note344">[344]</SPAN><span lang="la">Neque novum, neque mirum, neque secus quam alii solent</span>. For in
a great person, right worshipful Sir, a right honourable grandee, 'tis not a
venial sin, no, not a peccadillo, 'tis no offence at all, a common and
ordinary thing, no man takes notice of it; he justifies it in public, and
peradventure brags of it,
<div class="poem" lang="la">
<div class="line"><SPAN href="#note345">[345]</SPAN>Nam quod turpe bonis, Titio, Seioque, decebat</div>
<div class="line">Crispinum———</div>
</div><div class="bq">For what would be base in good men, Titius, and Seius, became
Crispinus.</div>
<SPAN href="#note346">[346]</SPAN>Many poor men, younger brothers, &c. by reason of bad policy and idle
education (for they are likely brought up in no calling), are compelled to
beg or steal, and then hanged for theft; than which, what can be more
ignominious, <span lang="la">non minus enim turpe principi multa supplicia, quam medico
multa funera</span>, 'tis the governor's fault. <span lang="la">Libentius verberant quam
docent</span>, as schoolmasters do rather correct their pupils, than teach them
when they do amiss. <SPAN href="#note347">[347]</SPAN><q>They had more need provide there should be no
more thieves and beggars, as they ought with good policy, and take away the
occasions, than let them run on, as they do to their own destruction: root
out likewise those causes of wrangling, a multitude of lawyers, and compose
controversies, <span lang="la">lites lustrales et seculares</span>, by some more compendious
means.</q> Whereas now for every toy and trifle they go to law, <SPAN href="#note348">[348]</SPAN><span lang="la">Mugit
litibus insanum forum, et saevit invicem discordantium rabies</span>, they are
ready to pull out one another's throats; and for commodity <SPAN href="#note349">[349]</SPAN><q>to squeeze
blood,</q> saith Hierom, <q>out of their brother's heart,</q> defame, lie,
disgrace, backbite, rail, bear false witness, swear, forswear, fight and
wrangle, spend their goods, lives, fortunes, friends, undo one another, to
enrich an harpy advocate, that preys upon them both, and cries <span lang="la">Eia
Socrates, Eia Xantippe</span>; or some corrupt judge, that like the <SPAN href="#note350">[350]</SPAN>kite in
Aesop, while the mouse and frog fought, carried both away. Generally they
prey one upon another as so many ravenous birds, brute beasts, devouring
fishes, no medium, <SPAN href="#note351">[351]</SPAN><span lang="la">omnes hic aut captantur aut captant; aut cadavera
quae lacerantur, aut corvi qui lacerant</span>, either deceive or be deceived;
tear others or be torn in pieces themselves; like so many buckets in a
well, as one riseth another falleth, one's empty, another's full; his ruin
is a ladder to the third; such are our ordinary proceedings. What's the
market? A place, according to <SPAN href="#note352">[352]</SPAN>Anacharsis, wherein they cozen one
another, a trap; nay, what's the world itself? <SPAN href="#note353">[353]</SPAN>A vast chaos, a
confusion of manners, as fickle as the air, <span lang="la">domicilium insanorum</span>, a
turbulent troop full of impurities, a mart of walking spirits, goblins, the
theatre of hypocrisy, a shop of knavery, flattery, a nursery of villainy,
the scene of babbling, the school of giddiness, the academy of vice; a
warfare, <span lang="la">ubi velis nolis pugnandum, aut vincas aut succumbas</span>, in which
kill or be killed; wherein every man is for himself, his private ends, and
stands upon his own guard. No charity, <SPAN href="#note354">[354]</SPAN>love, friendship, fear of God,
alliance, affinity, consanguinity, Christianity, can contain them, but if
they be any ways offended, or that string of commodity be touched, they
fall foul. Old friends become bitter enemies on a sudden for toys and small
offences, and they that erst were willing to do all mutual offices of love
and kindness, now revile and persecute one another to death, with more than
Vatinian hatred, and will not be reconciled. So long as they are behoveful,
they love, or may bestead each other, but when there is no more good to be
expected, as they do by an old dog, hang him up or cashier him: which <SPAN href="#note355">[355]</SPAN>
Cato counts a great indecorum, to use men like old shoes or broken glasses,
which are flung to the dunghill; he could not find in his heart to sell an
old ox, much less to turn away an old servant: but they instead of
recompense, revile him, and when they have made him an instrument of their
villainy, as <SPAN href="#note356">[356]</SPAN>Bajazet the second Emperor of the Turks did by Acomethes
Bassa, make him away, or instead of <SPAN href="#note357">[357]</SPAN>reward, hate him to death, as
Silius was served by Tiberius. In a word, every man for his own ends. Our
<span lang="la">summum bonum</span> is commodity, and the goddess we adore <span lang="la">Dea moneta</span>, Queen
money, to whom we daily offer sacrifice, which steers our hearts, hands,
<SPAN href="#note358">[358]</SPAN>affections, all: that most powerful goddess, by whom we are reared,
depressed, elevated, <SPAN href="#note359">[359]</SPAN>esteemed the sole commandress of our actions,
for which we pray, run, ride, go, come, labour, and contend as fishes do
for a crumb that falleth into the water. It's not worth, virtue, (that's
<span lang="la">bonum theatrale</span>,) wisdom, valour, learning, honesty, religion, or any
sufficiency for which we are respected, but <SPAN href="#note360">[360]</SPAN>money, greatness, office,
honour, authority; honesty is accounted folly; knavery, policy; <SPAN href="#note361">[361]</SPAN>men
admired out of opinion, not as they are, but as they seem to be: such
shifting, lying, cogging, plotting, counterplotting, temporizing,
nattering, cozening, dissembling, <SPAN href="#note362">[362]</SPAN><q>that of necessity one must highly
offend God if he be conformable to the world, <span lang="la">Cretizare cum Crete</span>, or
else live in contempt, disgrace and misery.</q> One takes upon him temperance,
holiness, another austerity, a third an affected kind of simplicity, when
as indeed, he, and he, and he, and the rest are <SPAN href="#note363">[363]</SPAN><q>hypocrites,
ambidexters,</q> outsides, so many turning pictures, a lion on the one side,
a lamb on the other. <SPAN href="#note364">[364]</SPAN>How would Democritus have been affected to see
these things!
<p>To see a man turn himself into all shapes like a chameleon, or as Proteus,
<span lang="la">omnia transformans sese in miracula rerum</span>, to act twenty parts and
persons at once, for his advantage, to temporise and vary like Mercury the
planet, good with good; bad with bad; having a several face, garb, and
character for every one he meets; of all religions, humours, inclinations;
to fawn like a spaniel, <span lang="la">mentitis et mimicis obsequis</span>; rage like a lion,
bark like a cur, fight like a dragon, sting like a serpent, as meek as a
lamb, and yet again grin like a tiger, weep like a crocodile, insult over
some, and yet others domineer over him, here command, there crouch,
tyrannise in one place, be baffled in another, a wise man at home, a fool
abroad to make others merry.
<p>To see so much difference betwixt words and deeds, so many parasangs
betwixt tongue and heart, men like stage-players act variety of parts,
<SPAN href="#note365">[365]</SPAN>give good precepts to others, soar aloft, whilst they themselves
grovel on the ground.
<p>To see a man protest friendship, kiss his hand, <SPAN href="#note366">[366]</SPAN><span lang="la">quem mallet
truncatum videre</span>, <SPAN href="#note367">[367]</SPAN>smile with an intent to do mischief, or cozen him
whom he salutes, <SPAN href="#note368">[368]</SPAN>magnify his friend unworthy with hyperbolical
eulogiums; his enemy albeit a good man, to vilify and disgrace him, yea all
his actions, with the utmost that livor and malice can invent.
<p>To see a <SPAN href="#note369">[369]</SPAN>servant able to buy out his master, him that carries the mace more
worth than the magistrate, which Plato, <span class="cite">lib. 11, de leg.</span>, absolutely forbids, Epictetus
abhors. A horse that tills the <SPAN href="#note370">[370]</SPAN>land fed with chaff, an idle jade have provender in
abundance; him that makes shoes go barefoot himself, him that sells meat almost
pined; a toiling drudge starve, a drone flourish.
<p>To see men buy smoke for wares, castles built with fools' heads, men like
apes follow the fashions in tires, gestures, actions: if the king laugh,
all laugh;
<div class="poem" lang="la">
<div class="line"><SPAN href="#note371">[371]</SPAN>Rides? majore chachiano</div>
<div class="line">Concutitur, flet si lachrymas conspexit amici.</div>
</div>
<SPAN href="#note372">[372]</SPAN>Alexander stooped, so did his courtiers; Alphonsus turned his head,
and so did his parasites. <SPAN href="#note373">[373]</SPAN>Sabina Poppea, Nero's wife, wore
amber-coloured hair, so did all the Roman ladies in an instant, her fashion
was theirs.
<p>To see men wholly led by affection, admired and censured out of opinion
without judgment: an inconsiderate multitude, like so many dogs in a
village, if one bark all bark without a cause: as fortune's fan turns, if a
man be in favour, or commanded by some great one, all the world applauds
him; <SPAN href="#note374">[374]</SPAN>if in disgrace, in an instant all hate him, and as at the sun
when he is eclipsed, that erst took no notice, now gaze and stare upon him.
<p>To see a man <SPAN href="#note375">[375]</SPAN>wear his brains in his belly, his guts in his head, an
hundred oaks on his back, to devour a hundred oxen at a meal, nay more, to
devour houses and towns, or as those Anthropophagi, <SPAN href="#note376">[376]</SPAN>to eat one
another.
<p>To see a man roll himself up like a snowball, from base beggary to right
worshipful and right honourable titles, unjustly to screw himself into
honours and offices; another to starve his genius, damn his soul to gather
wealth, which he shall not enjoy, which his prodigal son melts and consumes
in an instant. <SPAN href="#note377">[377]</SPAN>
<p>To see the <span lang="gr">κακοζηλίαν</span> of our times, a man bend all his forces,
means, time, fortunes, to be a favorite's favorite's favorite, &c., a
parasite's parasite's parasite, that may scorn the servile world as having
enough already.
<p>To see an hirsute beggar's brat, that lately fed on scraps, crept and
whined, crying to all, and for an old jerkin ran of errands, now ruffle in
silk and satin, bravely mounted, jovial and polite, now scorn his old
friends and familiars, neglect his kindred, insult over his betters,
domineer over all.
<p>To see a scholar crouch and creep to an illiterate peasant for a meal's
meat; a scrivener better paid for an obligation; a falconer receive greater
wages than a student; a lawyer get more in a day than a philosopher in a
year, better reward for an hour, than a scholar for a twelvemonth's study;
him that can <SPAN href="#note378">[378]</SPAN>paint Thais, play on a fiddle, curl hair, &c., sooner
get preferment than a philologer or a poet.
<p>To see a fond mother, like Aesop's ape, hug her child to death, a <SPAN href="#note379">[379]</SPAN>
wittol wink at his wife's honesty, and too perspicuous in all other
affairs; one stumble at a straw, and leap over a block; rob Peter, and pay
Paul; scrape unjust sums with one hand, purchase great manors by
corruption, fraud and cozenage, and liberally to distribute to the poor
with the other, give a remnant to pious uses, &c. Penny wise, pound
foolish; blind men judge of colours; wise men silent, fools talk; <SPAN href="#note380">[380]</SPAN>
find fault with others, and do worse themselves; <SPAN href="#note381">[381]</SPAN>denounce that in
public which he doth in secret; and which Aurelius Victor gives out of
Augustus, severely censure that in a third, of which he is most guilty
himself.
<p>To see a poor fellow, or an hired servant venture his life for his new
master that will scarce give him his wages at year's end; A country colon
toil and moil, till and drudge for a prodigal idle drone, that devours all
the gain, or lasciviously consumes with fantastical expenses; A noble man
in a bravado to encounter death, and for a small flash of honour to cast
away himself; A worldling tremble at an executor, and yet not fear
hell-fire; To wish and hope for immortality, desire to be happy, and yet by
all means avoid death, a necessary passage to bring him to it.
<p>To see a foolhardy fellow like those old Danes, <span lang="la">qui decollari malunt quam
verberari</span>, die rather than be punished, in a sottish humour embrace death
with alacrity, yet <SPAN href="#note382">[382]</SPAN>scorn to lament his own sins and miseries, or his
clearest friends' departures.
<p>To see wise men degraded, fools preferred, one govern towns and cities, and
yet a silly woman overrules him at home; <SPAN href="#note383">[383]</SPAN>Command a province, and yet
his own servants or children prescribe laws to him, as Themistocles' son
did in Greece; <SPAN href="#note384">[384]</SPAN><q>What I will</q> (said he) <q>my mother will, and what my
mother will, my father doth.</q> To see horses ride in a coach, men draw it;
dogs devour their masters; towers build masons; children rule; old men go
to school; women wear the breeches; <SPAN href="#note385">[385]</SPAN>sheep demolish towns, devour men,
&c. And in a word, the world turned upside downward. <span lang="la">O viveret
Democritus</span>.
<p><SPAN href="#note386">[386]</SPAN>To insist in every particular were one of Hercules' labours, there's
so many ridiculous instances, as motes in the sun. <span lang="la">Quantum est in rebus
inane</span>? (How much vanity there is in things!) And who can speak of all?
<span lang="la">Crimine ab uno disce omnes</span>, take this for a taste.
<p>But these are obvious to sense, trivial and well known, easy to be
discerned. How would Democritus have been moved, had he seen <SPAN href="#note387">[387]</SPAN>the
secrets of their hearts? If every man had a window in his breast, which
Momus would have had in Vulcan's man, or that which Tully so much wished it
were written in every man's forehead, <span lang="la">Quid quisque de republica sentiret</span>,
what he thought; or that it could be effected in an instant, which Mercury
did by Charon in Lucian, by touching of his eyes, to make him discern
<span lang="la">semel et simul rumores et susurros</span>.
<div class="poem" lang="la">
<div class="line">Spes hominum caecas, morbos, votumque labores,</div>
<div class="line">Et passim toto volitantes aethere curas.</div>
</div><div class="poem">
<div class="line">Blind hopes and wishes, their thoughts and affairs,</div>
<div class="line">Whispers and rumours, and those flying cares.</div>
</div>That he could <span lang="la">cubiculorum obductas foras recludere et secreta cordium
penetrare</span>, which <SPAN href="#note388">[388]</SPAN>Cyprian desired, open doors and locks, shoot bolts,
as Lucian's Gallus did with a feather of his tail: or Gyges' invisible
ring, or some rare perspective glass, or <i>Otacousticon</i>, which would so
multiply species, that a man might hear and see all at once (as <SPAN href="#note389">[389]</SPAN>
Martianus Capella's Jupiter did in a spear which he held in his hand, which
did present unto him all that was daily done upon the face of the earth),
observe cuckolds' horns, forgeries of alchemists, the philosopher's stone,
new projectors, &c., and all those works of darkness, foolish vows, hopes,
fears and wishes, what a deal of laughter would it have afforded? He should
have seen windmills in one man's head, an hornet's nest in another. Or had
he been present with Icaromenippus in Lucian at Jupiter's whispering place,
<SPAN href="#note390">[390]</SPAN>and heard one pray for rain, another for fair weather; one for his
wife's, another for his father's death, &c.; <q>to ask that at God's hand
which they are abashed any man should hear:</q> How would he have been
confounded? Would he, think you, or any man else, say that these men were
well in their wits?
<span lang="la">Haec sani esse hominis quis sanus juret Orestes</span>?
Can all the hellebore in the Anticyrae cure these men? No, sure, <SPAN href="#note391">[391]</SPAN><q>an acre
of hellebore will not do it.</q>
<p>That which is more to be lamented, they are mad like Seneca's blind woman,
and will not acknowledge, or <SPAN href="#note392">[392]</SPAN>seek for any cure of it, for <span lang="la">pauci
vident morbum suum, omnes amant</span>. If our leg or arm offend us, we covet by
all means possible to redress it; <SPAN href="#note393">[393]</SPAN>and if we labour of a bodily
disease, we send for a physician; but for the diseases of the mind we take
no notice of them: <SPAN href="#note394">[394]</SPAN>Lust harrows us on the one side; envy, anger,
ambition on the other. We are torn in pieces by our passions, as so many
wild horses, one in disposition, another in habit; one is melancholy,
another mad; <SPAN href="#note395">[395]</SPAN>and which of us all seeks for help, doth acknowledge his
error, or knows he is sick? As that stupid fellow put out the candle
because the biting fleas should not find him; he shrouds himself in an
unknown habit, borrowed titles, because nobody should discern him. Every
man thinks with himself, <span lang="la">Egomet videor mihi sanus</span>, I am well, I am wise,
and laughs at others. And 'tis a general fault amongst them all, that <SPAN href="#note396">[396]</SPAN>
which our forefathers have approved, diet, apparel, opinions, humours,
customs, manners, we deride and reject in our time as absurd. Old men
account juniors all fools, when they are mere dizzards; and as to
sailors,
———<span lang="la">terraeque urbesque recedunt</span>———
they move, the land stands still,
the world hath much more wit, they dote themselves. Turks deride us, we
them; Italians Frenchmen, accounting them light headed fellows, the French
scoff again at Italians, and at their several customs; Greeks have
condemned all the world but themselves of barbarism, the world as much
vilifies them now; we account Germans heavy, dull fellows, explode many of
their fashions; they as contemptibly think of us; Spaniards laugh at all,
and all again at them. So are we fools and ridiculous, absurd in our
actions, carriages, diet, apparel, customs, and consultations; we <SPAN href="#note397">[397]</SPAN>
scoff and point one at another, when as in conclusion all are fools, <SPAN href="#note398">[398]</SPAN>
<q>and they the veriest asses that hide their ears most.</q> A private man if he
be resolved with himself, or set on an opinion, accounts all idiots and
asses that are not affected as he is,
<SPAN href="#note399">[399]</SPAN>———<span lang="la">nil rectum, nisi quod placuit
sibi, ducit</span>,
that are not so minded, <SPAN href="#note400">[400]</SPAN>(<span lang="la">quodque volunt homines se
bene velle putant</span>,) all fools that think not as he doth: he will not say
with Atticus, <span lang="la">Suam quisque sponsam, mihi meam</span>, let every man enjoy his
own spouse; but his alone is fair, <span lang="la">suus amor</span>, &c. and scorns all in
respect of himself <SPAN href="#note401">[401]</SPAN>will imitate none, hear none <SPAN href="#note402">[402]</SPAN>but himself, as
Pliny said, a law and example to himself. And that which Hippocrates, in
his epistle to Dionysius, reprehended of old, is verified in our times,
<span lang="la">Quisque in alio superfluum esse censet, ipse quod non habet nec curat</span>,
that which he hath not himself or doth not esteem, he accounts superfluity,
an idle quality, a mere foppery in another: like Aesop's fox, when he had
lost his tail, would have all his fellow foxes cut off theirs. The Chinese
say, that we Europeans have one eye, they themselves two, all the world
else is blind: (though <SPAN href="#note403">[403]</SPAN>Scaliger accounts them brutes too, <span lang="la">merum
pecus</span>,) so thou and thy sectaries are only wise, others indifferent, the
rest beside themselves, mere idiots and asses. Thus not acknowledging our
own errors and imperfections, we securely deride others, as if we alone were
free, and spectators of the rest, accounting it an excellent thing, as
indeed it is, <span lang="la">Aliena optimum frui insania</span>, to make ourselves merry with
other men's obliquities, when as he himself is more faulty than the rest,
<span lang="la">mutato nomine, de te fabula narratur</span>, he may take himself by the nose for
a fool; and which one calls <span lang="la">maximum stultitiae specimen</span>, to be ridiculous
to others, and not to perceive or take notice of it, as Marsyas was when he
contended with Apollo, <span lang="la">non intelligens se deridiculo haberi</span>, saith <SPAN href="#note404">[404]</SPAN>
Apuleius; 'tis his own cause, he is a convicted madman, as <SPAN href="#note405">[405]</SPAN>Austin
well infers <q>in the eyes of wise men and angels he seems like one, that to
our thinking walks with his heels upwards.</q> So thou laughest at me, and I
at thee, both at a third; and he returns that of the poet upon us again,
<SPAN href="#note406">[406]</SPAN><span lang="la">Hei mihi, insanire me aiunt, quum ipsi ultro insaniant</span>. We accuse
others of madness, of folly, and are the veriest dizzards ourselves. For it
is a great sign and property of a fool (which <span class="bibcite">Eccl. x. 3</span>, points at) out of
pride and self-conceit to insult, vilify, condemn, censure, and call other
men fools (<span lang="la">Non videmus manticae quod a tergo est</span>) to tax that in others of
which we are most faulty; teach that which we follow not ourselves: For an
inconstant man to write of constancy, a profane liver prescribe rules of
sanctity and piety, a dizzard himself make a treatise of wisdom, or with
Sallust to rail downright at spoilers of countries, and yet in <SPAN href="#note407">[407]</SPAN>office
to be a most grievous poller himself. This argues weakness, and is an
evident sign of such parties' indiscretion. <SPAN href="#note408">[408]</SPAN><span lang="la">Peccat uter nostrum
cruce dignius</span>? <q>Who is the fool now?</q> Or else peradventure in some places
we are all mad for company, and so 'tis not seen, <span lang="la">Satietas erroris et
dementiae, pariter absurditatem et admirationem tollit</span>. 'Tis with us, as it
was of old (in <SPAN href="#note409">[409]</SPAN>Tully's censure at least) with C. Pimbria in Rome, a
bold, hair-brain, mad fellow, and so esteemed of all, such only excepted,
that were as mad as himself: now in such a case there is <SPAN href="#note410">[410]</SPAN>no notice
taken of it.
<div class="poem" lang="la">
<div class="line">Nimirum insanus paucis videatur; eo quod</div>
<div class="line">Maxima pars hominum morbo jactatur eodem.</div>
</div><div class="poem">
<div class="line">When all are mad, where all are like opprest</div>
<div class="line">Who can discern one mad man from the rest?</div>
</div>But put case they do perceive it, and some one be manifestly convicted of
madness, <SPAN href="#note411">[411]</SPAN>he now takes notice of his folly, be it in action, gesture,
speech, a vain humour he hath in building, bragging, jangling, spending,
gaming, courting, scribbling, prating, for which he is ridiculous to
others, <SPAN href="#note412">[412]</SPAN>on which he dotes, he doth acknowledge as much: yet with all
the rhetoric thou hast, thou canst not so recall him, but to the contrary
notwithstanding, he will persevere in his dotage. 'Tis <span lang="la">amabilis insania,
et mentis gratissimus error</span>, so pleasing, so delicious, that he <SPAN href="#note413">[413]</SPAN>
cannot leave it. He knows his error, but will not seek to decline it, tell
him what the event will be, beggary, sorrow, sickness, disgrace, shame,
loss, madness, yet <SPAN href="#note414">[414]</SPAN><q>an angry man will prefer vengeance, a lascivious
his whore, a thief his booty, a glutton his belly, before his welfare.</q>
Tell an epicure, a covetous man, an ambitious man of his irregular course,
wean him from it a little, <span lang="la">pol me occidistis amici</span>, he cries anon, you
have undone him, and as <SPAN href="#note415">[415]</SPAN>a <q>dog to his vomit,</q> he returns to it again;
no persuasion will take place, no counsel, say what thou canst,
<div class="poem" lang="la">
<div class="line">Clames licet et mare coelo</div>
<div class="line">———Confundas, surdo narras,<SPAN href="#note416">[416]</SPAN></div>
</div>demonstrate as Ulysses did to <SPAN href="#note417">[417]</SPAN>Elpenor and Gryllus, and the rest of
his companions <q>those swinish men,</q> he is irrefragable in his humour, he
will be a hog still; bray him in a mortar, he will be the same. If he be in
an heresy, or some perverse opinion, settled as some of our ignorant
Papists are, convince his understanding, show him the several follies and
absurd fopperies of that sect, force him to say, <span lang="la">veris vincor</span>, make it as
clear as the sun, <SPAN href="#note418">[418]</SPAN>he will err still, peevish and obstinate as he is;
and as he said <SPAN href="#note419">[419]</SPAN><span lang="la">si in hoc erro, libenter erro, nec hunc errorem
auferri mihi volo</span>; I will do as I have done, as my predecessors have done,
<SPAN href="#note420">[420]</SPAN>and as my friends now do: I will dote for company. Say now, are these
men <SPAN href="#note421">[421]</SPAN>mad or no, <SPAN href="#note422">[422]</SPAN><span lang="la">Heus age responde</span>? are they ridiculous? <span lang="la">cedo
quemvis arbitrum</span>, are they <span lang="la">sanae mentis</span>, sober, wise, and discreet? have
they common sense?
———<SPAN href="#note423">[423]</SPAN><span lang="la">uter est insanior horum</span>?
I am of Democritus'
opinion for my part, I hold them worthy to be laughed at; a company of
brain-sick dizzards, as mad as <SPAN href="#note424">[424]</SPAN>Orestes and Athamas, that they may go
<q>ride the ass,</q> and all sail along to the Anticyrae, in the <q>ship of fools</q>
for company together. I need not much labour to prove this which I say
otherwise than thus, make any solemn protestation, or swear, I think you
will believe me without an oath; say at a word, are they fools? I refer it
to you, though you be likewise fools and madmen yourselves, and I as mad to
ask the question; for what said our comical Mercury?
<div class="poem" lang="la">
<div class="line"><SPAN href="#note425">[425]</SPAN>Justum ab injustis petere insipientia est.</div>
</div><div class="poem">
<div class="line">I'll stand to your censure yet, what think you?</div>
</div>
<p>But forasmuch as I undertook at first, that kingdoms, provinces, families,
were melancholy as well as private men, I will examine them in particular,
and that which I have hitherto dilated at random, in more general terms, I
will particularly insist in, prove with more special and evident arguments,
testimonies, illustrations, and that in brief.
<SPAN href="#note426">[426]</SPAN><span lang="la">Nunc accipe quare desipiant omnes aeque ac tu.</span>
My first argument is borrowed from Solomon, an
arrow drawn out of his sententious quiver, <span class="bibcite">Pro. iii. 7</span>, <q>Be not wise in
thine own eyes.</q> And <span class="bibcite">xxvi. 12</span>, <q>Seest thou a man wise in his own conceit?
more hope is of a fool than of him.</q> Isaiah pronounceth a woe against such
men, <span class="bibcite">cap. v. 21</span>, <q>that are wise in their own eyes, and prudent in their own
sight.</q> For hence we may gather, that it is a great offence, and men are
much deceived that think too well of themselves, an especial argument to
convince them of folly. Many men (saith <SPAN href="#note427">[427]</SPAN>Seneca) <q>had been without
question wise, had they not had an opinion that they had attained to
perfection of knowledge already, even before they had gone half way,</q> too
forward, too ripe, <span lang="la">praeproperi</span>, too quick and ready, <SPAN href="#note428">[428]</SPAN><span lang="la">cito
prudentes, cito pii, cito mariti, cito patres, cito sacerdotes, cito omnis
officii capaces et curiosi</span>, they had too good a conceit of themselves, and
that marred all; of their worth, valour, skill, art, learning, judgment,
eloquence, their good parts; all their geese are swans, and that manifestly
proves them to be no better than fools. In former times they had but seven
wise men, now you can scarce find so many fools. Thales sent the golden
tripos, which the fishermen found, and the oracle commanded to be <SPAN href="#note429">[429]</SPAN>
<q>given to the wisest, to Bias, Bias to Solon,</q> &c. If such a thing were now
found, we should all fight for it, as the three goddesses did for the
golden apple, we are so wise: we have women politicians, children
metaphysicians; every silly fellow can square a circle, make perpetual
motions, find the philosopher's stone, interpret Apocalypses, make new
Theories, a new system of the world, new Logic, new Philosophy, &c. <span lang="la">Nostra
utique regio</span>, saith <SPAN href="#note430">[430]</SPAN>Petronius, <q>our country is so full of deified
spirits, divine souls, that you may sooner find a God than a man amongst
us,</q> we think so well of ourselves, and that is an ample testimony of much
folly.
<p>My second argument is grounded upon the like place of Scripture, which
though before mentioned in effect, yet for some reasons is to be repeated
(and by Plato's good leave, I may do it, <SPAN href="#note431">[431]</SPAN><span lang="gr">δίς τὸ καλὸν ρηθέν
ὀυδέν βλάπτει</span>) <q>Fools</q> (saith David) <q>by reason of their transgressions.</q> &c.
<span class="bibcite">Psal. cvii. 17</span>. Hence Musculus infers all transgressors must needs be
fools. So we read <span class="bibcite">Rom. ii.</span>, <q>Tribulation and anguish on the soul of every
man that doeth evil;</q> but all do evil. And <span class="bibcite">Isaiah, lxv. 14</span>, <q>My servant
shall sing for joy, and <SPAN href="#note432">[432]</SPAN>ye shall cry for sorrow of heart, and
vexation of mind.</q> 'Tis ratified by the common consent of all philosophers.
<q>Dishonesty</q> (saith Cardan) <q>is nothing else but folly and madness.</q> <SPAN href="#note433">[433]</SPAN>
<span lang="la">Probus quis nobiscum vivit</span>? Show me an honest man, <span lang="la">Nemo malus qui non
stultus</span>, 'tis Fabius' aphorism to the same end. If none honest, none wise,
then all fools. And well may they be so accounted: for who will account him
otherwise, <span lang="la">Qui iter adornat in occidentem, quum properaret in orientem</span>?
that goes backward all his life, westward, when he is bound to the east? or
hold him a wise man (saith <SPAN href="#note434">[434]</SPAN>Musculus) <q>that prefers momentary
pleasures to eternity, that spends his master's goods in his absence,
forthwith to be condemned for it?</q> <span lang="la">Nequicquam sapit qui sibi non sapit</span>,
who will say that a sick man is wise, that eats and drinks to overthrow the
temperature of his body? Can you account him wise or discreet that would
willingly have his health, and yet will do nothing that should procure or
continue it? <SPAN href="#note435">[435]</SPAN>Theodoret, out of Plotinus the Platonist, <q>holds it a
ridiculous thing for a man to live after his own laws, to do that which is
offensive to God, and yet to hope that he should save him: and when he
voluntarily neglects his own safety, and contemns the means, to think to be
delivered by another:</q> who will say these men are wise?
<p>A third argument may be derived from the precedent, <SPAN href="#note436">[436]</SPAN>all men are
carried away with passion, discontent, lust, pleasures, &c., they generally
hate those virtues they should love, and love such vices they should hate.
Therefore more than melancholy, quite mad, brute beasts, and void of
reason, so Chrysostom contends; <q>or rather dead and buried alive,</q> as <SPAN href="#note437">[437]</SPAN>
Philo Judeus concludes it for a certainty, <q>of all such that are carried
away with passions, or labour of any disease of the mind. Where is fear and
sorrow,</q> there <SPAN href="#note438">[438]</SPAN>Lactantius stiffly maintains, <q>wisdom cannot dwell,</q>
<div class="poem" lang="la">
<div class="line">———qui cupiet, metuet quoque porro,</div>
<div class="line">Qui metuens vivit, liber mihi non erit unquam.<SPAN href="#note439">[439]</SPAN></div>
</div>Seneca and the rest of the stoics are of opinion, that where is any the
least perturbation, wisdom may not be found. <q>What more ridiculous,</q> as
<SPAN href="#note440">[440]</SPAN>Lactantius urges, than to hear how Xerxes whipped the Hellespont,
threatened the Mountain Athos, and the like. To speak <span lang="la">ad rem</span>, who is free
from passion? <SPAN href="#note441">[441]</SPAN><span lang="la">Mortalis nemo est quem non attingat dolor, morbusve</span>,
as <SPAN href="#note442">[442]</SPAN>Tully determines out of an old poem, no mortal men can avoid
sorrow and sickness, and sorrow is an inseparable companion from
melancholy. <SPAN href="#note443">[443]</SPAN>Chrysostom pleads farther yet, that they are more than
mad, very beasts, stupefied and void of common sense: <q>For how</q> (saith he)
<q>shall I know thee to be a man, when thou kickest like an ass, neighest like
a horse after women, ravest in lust like a bull, ravenest like a bear,
stingest like a scorpion, rakest like a wolf, as subtle as a fox, as
impudent as a dog? Shall I say thou art a man, that hast all the symptoms
of a beast? How shall I know thee to be a man? by thy shape? That affrights
me more, when I see a beast in likeness of a man.</q>
<p><SPAN href="#note444">[444]</SPAN>Seneca calls that of Epicurus, <span lang="la">magnificam vocem</span>, an heroical
speech, <q>A fool still begins to live,</q> and accounts it a filthy lightness
in men, every day to lay new foundations of their life, but who doth
otherwise? One travels, another builds; one for this, another for that
business, and old folks are as far out as the rest; <span lang="la">O dementem
senectutem</span>, Tully exclaims. Therefore young, old, middle age, are all
stupid, and dote.
<p><SPAN href="#note445">[445]</SPAN>Aeneas Sylvius, amongst many other, sets down three special ways to
find a fool by. He is a fool that seeks that he cannot find: he is a fool
that seeks that, which being found will do him more harm than good: he is a
fool, that having variety of ways to bring him to his journey's end, takes
that which is worst. If so, methinks most men are fools; examine their
courses, and you shall soon perceive what dizzards and mad men the major
part are.
<p>Beroaldus will have drunkards, afternoon men, and such as more than
ordinarily delight in drink, to be mad. The first pot quencheth thirst, so
Panyasis the poet determines in <span lang="la">Athenaeus, secunda gratiis, horis et
Dyonisio</span>: the second makes merry, the third for pleasure, <span lang="la">quarta, ad
insaniam</span>, the fourth makes them mad. If this position be true, what a
catalogue of mad men shall we have? what shall they be that drink four
times four? <span lang="la">Nonne supra omnem furorem, supra omnem insanian reddunt
insanissimos</span>? I am of his opinion, they are more than mad, much worse than
mad.
<p>The <SPAN href="#note446">[446]</SPAN>Abderites condemned Democritus for a mad man, because he was
sometimes sad, and sometimes again profusely merry. <span lang="la">Hac Patria</span> (saith
Hippocrates) <span lang="la">ob risum furere et insanire dicunt</span>, his countrymen hold him
mad because he laughs; <SPAN href="#note447">[447]</SPAN>and therefore <q>he desires him to advise all
his friends at Rhodes, that they do not laugh too much, or be over sad.</q>
Had those Abderites been conversant with us, and but seen what <SPAN href="#note448">[448]</SPAN>
fleering and grinning there is in this age, they would certainly have
concluded, we had been all out of our wits.
<p>Aristotle in his Ethics holds <span lang="la">felix idemque sapiens</span>, to be wise and
happy, are reciprocal terms, <span lang="la">bonus idemque sapiens honestus</span>. 'Tis <SPAN href="#note449">[449]</SPAN>
Tully's paradox, <q>wise men are free, but fools are slaves,</q> liberty is a
power to live according to his own laws, as we will ourselves: who hath
this liberty? who is free?
<div class="poem" lang="la">
<div class="line"><SPAN href="#note450">[450]</SPAN>———sapiens sibique imperiosus,</div>
<div class="line">Quem neque pauperis, neque mors, neque vincula terrent,</div>
<div class="line">Responsare cupidinibus, contemnere honores</div>
<div class="line">Fortis, et in seipso totus teres atque rotundus.</div>
</div><div class="poem">
<div class="line">He is wise that can command his own will,</div>
<div class="line">Valiant and constant to himself still,</div>
<div class="line">Whom poverty nor death, nor bands can fright,</div>
<div class="line">Checks his desires, scorns honours, just and right.</div>
</div>But where shall such a man be found? If no where, then <span lang="la">e diametro</span>, we are
all slaves, senseless, or worse. <span lang="la">Nemo malus felix</span>. But no man is happy
in this life, none good, therefore no man wise.
<SPAN href="#note451">[451]</SPAN><span lang="la">Rari quippe boni</span>———
For one virtue you shall find ten vices in the same party; <span lang="la">pauci
Promethei, multi Epimethei</span>. We may peradventure usurp the name, or
attribute it to others for favour, as Carolus Sapiens, Philippus Bonus,
Lodovicus Pius, &c., and describe the properties of a wise man, as Tully
doth an orator, Xenophon Cyrus, Castilio a courtier, Galen temperament, an
aristocracy is described by politicians. But where shall such a man be
found?
<div class="poem" lang="la">
<div class="line">Vir bonus et sapiens, qualem vix repperit unum</div>
<div class="line">Millibus e multis hominum consultus Apollo.</div>
</div><div class="poem">
<div class="line">A wise, a good man in a million,</div>
<div class="line">Apollo consulted could scarce find one.</div>
</div>
<p>A man is a miracle of himself, but Trismegistus adds, <span lang="la">Maximum miraculum
homo sapiens</span>, a wise man is a wonder: <span lang="la">multi Thirsigeri, pauci Bacchi</span>.
<p>Alexander when he was presented with that rich and costly casket of king
Darius, and every man advised him what to put in it, he reserved it to keep
Homer's works, as the most precious jewel of human wit, and yet <SPAN href="#note452">[452]</SPAN>
Scaliger upbraids Homer's muse, <span lang="la">Nutricem insanae sapientiae</span>, a nursery of
madness, <SPAN href="#note453">[453]</SPAN>impudent as a court lady, that blushes at nothing. Jacobus
Mycillus, Gilbertus Cognatus, Erasmus, and almost all posterity admire
Lucian's luxuriant wit, yet Scaliger rejects him in his censure, and calls
him the Cerberus of the muses. Socrates, whom all the world so much
magnified, is by Lactantius and Theodoret condemned for a fool. Plutarch
extols Seneca's wit beyond all the Greeks, <span lang="la">nulli secundus</span>, yet <SPAN href="#note454">[454]</SPAN>
Seneca saith of himself, <q>when I would solace myself with a fool, I reflect
upon myself, and there I have him.</q> Cardan, in his Sixteenth Book of
Subtleties, reckons up twelve supereminent, acute philosophers, for worth,
subtlety, and wisdom: Archimedes, Galen, Vitruvius, Architas Tarentinus,
Euclid, Geber, that first inventor of Algebra, Alkindus the Mathematician,
both Arabians, with others. But his <span lang="la">triumviri terrarum</span> far beyond the
rest, are Ptolomaeus, Plotinus, Hippocrates. Scaliger <span class="cite">exercitat. 224</span>,
scoffs at this censure of his, calls some of them carpenters and
mechanicians, he makes Galen <span lang="la">fimbriam Hippocratis</span>, a skirt of
Hippocrates: and the said <SPAN href="#note455">[455]</SPAN>Cardan himself elsewhere condemns both
Galen and Hippocrates for tediousness, obscurity, confusion. Paracelsus
will have them both mere idiots, infants in physic and philosophy. Scaliger
and Cardan admire Suisset the Calculator, <span lang="la">qui pene modum excessit humani
ingenii</span>, and yet <SPAN href="#note456">[456]</SPAN>Lod. Vives calls them <span lang="la">nugas Suisseticas</span>: and
Cardan, opposite to himself in another place, contemns those ancients in
respect of times present, <SPAN href="#note457">[457]</SPAN><span lang="la">Majoresque nostros ad presentes collatos
juste pueros appellari</span>. In conclusion, the said <SPAN href="#note458">[458]</SPAN>Cardan and Saint
Bernard will admit none into this catalogue of wise men, <SPAN href="#note459">[459]</SPAN>but only
prophets and apostles; how they esteem themselves, you have heard before.
We are worldly-wise, admire ourselves, and seek for applause: but hear
Saint <SPAN href="#note460">[460]</SPAN>Bernard, <span lang="la">quanto magis foras es sapiens, tanto magis intus
stultus efficeris</span>, &c. <span lang="la">in omnibus es prudens, circa teipsum insipiens</span>:
the more wise thou art to others, the more fool to thyself. I may not deny
but that there is some folly approved, a divine fury, a holy madness, even
a spiritual drunkenness in the saints of God themselves; <span lang="la">sanctum insanium</span>
Bernard calls it (though not as blaspheming <SPAN href="#note461">[461]</SPAN>Vorstius, would infer it
as a passion incident to God himself, but) familiar to good men, as that of
Paul, <span class="bibcite">2 Cor.</span> <q>he was a fool,</q> &c. and <span class="bibcite">Rom. ix.</span> he wisheth himself to be
anathematised for them. Such is that drunkenness which Ficinus speaks of,
when the soul is elevated and ravished with a divine taste of that heavenly
nectar, which poets deciphered by the sacrifice of Dionysius, and in this
sense with the poet, <SPAN href="#note462">[462]</SPAN><span lang="la">insanire lubet</span>, as Austin exhorts us, <span lang="la">ad
ebrietatem se quisque paret</span>, let's all be mad and <SPAN href="#note463">[463]</SPAN>drunk. But we
commonly mistake, and go beyond our commission, we reel to the opposite
part, <SPAN href="#note464">[464]</SPAN>we are not capable of it, <SPAN href="#note465">[465]</SPAN>and as he said of the Greeks,
<span lang="la">Vos Graeci semper pueri, vos Britanni, Galli, Germani, Itali</span>, &c. you are
a company of fools.
<p>Proceed now <span lang="la">a partibus ad totum</span>, or from the whole to parts, and you
shall find no other issue, the parts shall be sufficiently dilated in this
following Preface. The whole must needs follow by a sorites or induction.
Every multitude is mad, <SPAN href="#note466">[466]</SPAN><span lang="la">bellua multorum capitum</span>, (a many-headed
beast), precipitate and rash without judgment, <span lang="la">stultum animal</span>, a roaring
rout. <SPAN href="#note467">[467]</SPAN>Roger Bacon proves it out of Aristotle, <span lang="la">Vulgus dividi in
oppositum contra sapientes, quod vulgo videtur verum, falsum est</span>; that
which the commonalty accounts true, is most part false, they are still
opposite to wise men, but all the world is of this humour (<span lang="la">vulgus</span>), and
thou thyself art <span lang="la">de vulgo</span>, one of the commonalty; and he, and he, and so
are all the rest; and therefore, as Phocion concludes, to be approved in
nought you say or do, mere idiots and asses. Begin then where you will, go
backward or forward, choose out of the whole pack, wink and choose, you
shall find them all alike, <q>never a barrel better herring.</q>
<p>Copernicus, Atlas his successor, is of opinion, the earth is a planet,
moves and shines to others, as the moon doth to us. Digges, Gilbert,
Keplerus, Origanus, and others, defend this hypothesis of his in sober
sadness, and that the moon is inhabited: if it be so that the earth is a
moon, then are we also giddy, vertiginous and lunatic within this sublunary
maze.
<p>I could produce such arguments till dark night: if you should hear the
rest,
<div class="poem" lang="la">
<div class="line">Ante diem clauso component vesper Olimpo:</div>
</div><div class="poem">
<div class="line">Through such a train of words if I should run,</div>
<div class="line">The day would sooner than the tale be done:</div>
</div>but according to my promise, I will descend to particulars. This melancholy
extends itself not to men only, but even to vegetals and sensibles. I speak
not of those creatures which are saturnine, melancholy by nature, as lead,
and such like minerals, or those plants, rue, cypress, &c. and hellebore
itself, of which <SPAN href="#note468">[468]</SPAN>Agrippa treats, fishes, birds, and beasts, hares,
conies, dormice, &c., owls, bats, nightbirds, but that artificial, which is
perceived in them all. Remove a plant, it will pine away, which is
especially perceived in date trees, as you may read at large in
Constantine's husbandry, that antipathy betwixt the vine and the cabbage,
vine and oil. Put a bird in a cage, he will die for sullenness, or a beast
in a pen, or take his young ones or companions from him, and see what
effect it will cause. But who perceives not these common passions of
sensible creatures, fear, sorrow, &c. Of all other, dogs are most subject
to this malady, insomuch some hold they dream as men do, and through
violence of melancholy run mad; I could relate many stories of dogs that
have died for grief, and pined away for loss of their masters, but they are
common in every <SPAN href="#note469">[469]</SPAN>author.
<p>Kingdoms, provinces, and politic bodies are likewise sensible and subject
to this disease, as <SPAN href="#note470">[470]</SPAN>Boterus in his politics hath proved at large. <q>As
in human bodies</q> (saith he) <q>there be divers alterations proceeding from
humours, so be there many diseases in a commonwealth, which do as diversely
happen from several distempers,</q> as you may easily perceive by their
particular symptoms. For where you shall see the people civil, obedient to
God and princes, judicious, peaceable and quiet, rich, fortunate, <SPAN href="#note471">[471]</SPAN>and
flourish, to live in peace, in unity and concord, a country well tilled,
many fair built and populous cities, <span lang="la">ubi incolae nitent</span> as old <SPAN href="#note472">[472]</SPAN>Cato
said, the people are neat, polite and terse, <span lang="la">ubi bene, beateque vivunt</span>,
which our politicians make the chief end of a commonwealth; and which <SPAN href="#note473">[473]</SPAN>
Aristotle, <span class="cite">Polit. lib. 3, cap. 4</span>, calls <span lang="la">Commune bonum</span>, Polybius <span class="cite">lib. 6</span>,
<span lang="la">optabilem et selectum statum</span>, that country is free from melancholy; as it
was in Italy in the time of Augustus, now in China, now in many other
flourishing kingdoms of Europe. But whereas you shall see many discontents,
common grievances, complaints, poverty, barbarism, beggary, plagues, wars,
rebellions, seditions, mutinies, contentions, idleness, riot, epicurism,
the land lie untilled, waste, full of bogs, fens, deserts, &c., cities
decayed, base and poor towns, villages depopulated, the people squalid,
ugly, uncivil; that kingdom, that country, must needs be discontent,
melancholy, hath a sick body, and had need to be reformed.
<p>Now that cannot well be effected, till the causes of these maladies be
first removed, which commonly proceed from their own default, or some
accidental inconvenience: as to be situated in a bad clime, too far north,
sterile, in a barren place, as the desert of Libya, deserts of Arabia,
places void of waters, as those of Lop and Belgian in Asia, or in a bad
air, as at Alexandretta, Bantam, Pisa, Durrazzo, S. John de Ulloa, &c.,
or in danger of the sea's continual inundations, as in many places of the
Low Countries and elsewhere, or near some bad neighbours, as Hungarians to
Turks, Podolians to Tartars, or almost any bordering countries, they live
in fear still, and by reason of hostile incursions are oftentimes left
desolate. So are cities by reason <SPAN href="#note474">[474]</SPAN>of wars, fires, plagues,
inundations, <SPAN href="#note475">[475]</SPAN>wild beasts, decay of trades, barred havens, the sea's
violence, as Antwerp may witness of late, Syracuse of old, Brundusium in
Italy, Rye and Dover with us, and many that at this day suspect the sea's
fury and rage, and labour against it as the Venetians to their inestimable
charge. But the most frequent maladies are such as proceed from themselves,
as first when religion and God's service is neglected, innovated or
altered, where they do not fear God, obey their prince, where atheism,
epicurism, sacrilege, simony, &c., and all such impieties are freely
committed, that country cannot prosper. When Abraham came to Gerar, and saw
a bad land, he said, sure the fear of God was not in that place. <SPAN href="#note476">[476]</SPAN>
Cyprian Echovius, a Spanish chorographer, above all other cities of Spain,
commends Borcino, <q>in which there was no beggar, no man poor, &c., but all
rich, and in good estate, and he gives the reason, because they were more
religious than, their neighbours:</q> why was Israel so often spoiled by their
enemies, led into captivity, &c., but for their idolatry, neglect of God's
word, for sacrilege, even for one Achan's fault? And what shall we except
that have such multitudes of Achans, church robbers, simoniacal patrons,
&c., how can they hope to flourish, that neglect divine duties, that live
most part like Epicures?
<p>Other common grievances are generally noxious to a body politic; alteration
of laws and customs, breaking privileges, general oppressions, seditions,
&c., observed by <SPAN href="#note477">[477]</SPAN>Aristotle, Bodin, Boterus, Junius, Arniscus, &c. I
will only point at some of chiefest. <SPAN href="#note478">[478]</SPAN><span lang="la">Impotentia gubernandi, ataxia</span>,
confusion, ill government, which proceeds from unskilful, slothful,
griping, covetous, unjust, rash, or tyrannizing magistrates, when they are
fools, idiots, children, proud, wilful, partial, indiscreet, oppressors,
giddy heads, tyrants, not able or unfit to manage such offices: <SPAN href="#note479">[479]</SPAN>many
noble cities and flourishing kingdoms by that means are desolate, the whole
body groans under such heads, and all the members must needs be
disaffected, as at this day those goodly provinces in Asia Minor, &c. groan
under the burthen of a Turkish government; and those vast kingdoms of
Muscovia, Russia, <SPAN href="#note480">[480]</SPAN>under a tyrannizing duke. Who ever heard of more
civil and rich populous countries than those of <q>Greece, Asia Minor,
abounding with all <SPAN href="#note481">[481]</SPAN>wealth, multitudes of inhabitants, force, power,
splendour and magnificence?</q> and that miracle of countries, <SPAN href="#note482">[482]</SPAN>the Holy
Land, that in so small a compass of ground could maintain so many towns,
cities, produce so many fighting men? Egypt another paradise, now barbarous
and desert, and almost waste, by the despotical government of an imperious
Turk, <span lang="la">intolerabili servitutis jugo premitur</span> (<SPAN href="#note483">[483]</SPAN>one saith) not only
fire and water, goods or lands, <span lang="la">sed ipse spiritus ab insolentissimi
victoris pendet nutu</span>, such is their slavery, their lives and souls depend
upon his insolent will and command. A tyrant that spoils all wheresoever he
comes, insomuch that an <SPAN href="#note484">[484]</SPAN>historian complains, <q>if an old inhabitant
should now see them, he would not know them, if a traveller, or stranger,
it would grieve his heart to behold them.</q> Whereas <SPAN href="#note485">[485]</SPAN>Aristotle notes,
<span lang="la">Novae exactiones, nova onera imposita</span>, new burdens and exactions daily
come upon them, like those of which Zosimus, <span class="cite">lib. 2</span>, so grievous, <span lang="la">ut viri
uxores, patres filios prostituerent ut exactoribus e questu</span>, &c., they
must needs be discontent, <span lang="la">hinc civitatum gemitus et ploratus</span>, as <SPAN href="#note486">[486]</SPAN>
Tully holds, hence come those complaints and tears of cities, <q>poor,
miserable, rebellious, and desperate subjects,</q> as <SPAN href="#note487">[487]</SPAN>Hippolitus adds;
and <SPAN href="#note488">[488]</SPAN>as a judicious countryman of ours observed not long since, in a
survey of that great Duchy of Tuscany, the people lived much grieved and
discontent, as appeared by their manifold and manifest complainings in that
kind. <q>That the state was like a sick body which had lately taken physic,
whose humours are not yet well settled, and weakened so much by purging,
that nothing was left but melancholy.</q>
<p>Whereas the princes and potentates are immoderate in lust, hypocrites,
epicures, of no religion, but in show: <span lang="la">Quid hypocrisi fragilius</span>? what so
brittle and unsure? what sooner subverts their estates than wandering and
raging lusts, on their subjects' wives, daughters? to say no worse. That
they should <span lang="la">facem praeferre</span>, lead the way to all virtuous actions, are the
ringleaders oftentimes of all mischief and dissolute courses, and by that
means their countries are plagued, <SPAN href="#note489">[489]</SPAN><q>and they themselves often ruined,
banished, or murdered by conspiracy of their subjects, as Sardanapalus was,
Dionysius Junior, Heliogabalus, Periander, Pisistratus, Tarquinius,
Timocrates, Childericus, Appius Claudius, Andronicus, Galeacius Sforza,
Alexander Medices,</q> &c.
<p>Whereas the princes or great men are malicious, envious, factious,
ambitious, emulators, they tear a commonwealth asunder, as so many Guelfs
and Gibelines disturb the quietness of it, <SPAN href="#note490">[490]</SPAN>and with mutual murders
let it bleed to death; our histories are too full of such barbarous
inhumanities, and the miseries that issue from them.
<p>Whereas they be like so many horseleeches, hungry, griping, corrupt, <SPAN href="#note491">[491]</SPAN>
covetous, <span lang="la">avaritice mancipia</span>, ravenous as wolves, for as Tully writes:
<span lang="la">qui praeest prodest, et qui pecudibus praeest, debet eorum utilitati
inservire</span>: or such as prefer their private before the public good. For as
<SPAN href="#note492">[492]</SPAN>he said long since, <span lang="la">res privatae publicis semper officere</span>. Or
whereas they be illiterate, ignorant, empirics in policy, <span lang="la">ubi deest
facultas</span>, <SPAN href="#note493">[493]</SPAN><span lang="la">virtus</span> (Aristot. <span class="cite">pol. 5, cap. 8.</span>) <span lang="la">et scientia</span>, wise only
by inheritance, and in authority by birthright, favour, or for their
wealth and titles; there must needs be a fault, <SPAN href="#note494">[494]</SPAN>a great defect:
because as an <SPAN href="#note495">[495]</SPAN>old philosopher affirms, such men are not always fit.
<q>Of an infinite number, few alone are senators, and of those few, fewer
good, and of that small number of honest, good, and noble men, few that are
learned, wise, discreet and sufficient, able to discharge such places, it
must needs turn to the confusion of a state.</q>
<p>For as the <SPAN href="#note496">[496]</SPAN>Princes are, so are the people; <span lang="la">Qualis Rex, talis grex</span>:
and which <SPAN href="#note497">[497]</SPAN>Antigonus right well said of old, <span lang="la">qui Macedonia regem
erudit, omnes etiam subditos erudit</span>, he that teacheth the king of Macedon,
teacheth all his subjects, is a true saying still.
<div class="poem">
<div class="line">For Princes are the glass, the school, the book,</div>
<div class="line">Where subjects' eyes do learn, do read, do look.</div>
</div><div class="poem" lang="la">
<div class="line">———Velocius et citius nos</div>
<div class="line">Corrumpunt vitiorum exempla domestica, magnis</div>
<div class="line">Cum subeant animos auctoribus.———<SPAN href="#note498">[498]</SPAN></div>
</div>Their examples are soonest followed, vices entertained, if they be profane,
irreligious, lascivious, riotous, epicures, factious, covetous, ambitious,
illiterate, so will the commons most part be, idle, unthrifts, prone to
lust, drunkards, and therefore poor and needy (<span lang="gr">ἡ πενια στάσιν
ἐμποιει καὶ κακουργίαν</span>, for poverty begets sedition and villainy) upon
all occasions ready to mutiny and rebel, discontent still, complaining,
murmuring, grudging, apt to all outrages, thefts, treasons, murders,
innovations, in debt, shifters, cozeners, outlaws, <span lang="la">Profligatae famae ac
vitae</span>. It was an old <SPAN href="#note499">[499]</SPAN>politician's aphorism, <q>They that are poor and
bad envy rich, hate good men, abhor the present government, wish for a new,
and would have all turned topsy-turvy.</q> When Catiline rebelled in Rome, he
got a company of such debauched rogues together, they were his familiars
and coadjutors, and such have been your rebels most part in all ages, Jack
Cade, Tom Straw, Kette, and his companions.
<p>Where they be generally riotous and contentious, where there be many
discords, many laws, many lawsuits, many lawyers and many physicians, it is
a manifest sign of a distempered, melancholy state, as <SPAN href="#note500">[500]</SPAN>Plato long
since maintained: for where such kind of men swarm, they will make more
work for themselves, and that body politic diseased, which was otherwise
sound. A general mischief in these our times, an insensible plague, and
never so many of them: <q>which are now multiplied</q> (saith Mat. Geraldus,
<SPAN href="#note501">[501]</SPAN>a lawyer himself,) <q>as so many locusts, not the parents, but the
plagues of the country, and for the most part a supercilious, bad,
covetous, litigious generation of men.</q> <SPAN href="#note502">[502]</SPAN><span lang="la">Crumenimulga natio</span> &c. A
purse-milking nation, a clamorous company, gowned vultures, <SPAN href="#note503">[503]</SPAN><span lang="la">qui ex
injuria vivent et sanguine civium</span>, thieves and seminaries of discord;
worse than any pollers by the highway side, <span lang="la">auri accipitres, auri
exterebronides, pecuniarum hamiolae, quadruplatores, curiae harpagones, fori
tintinabula, monstra hominum, mangones</span>, &c. that take upon them to make
peace, but are indeed the very disturbers of our peace, a company of
irreligious harpies, scraping, griping catchpoles, (I mean our common
hungry pettifoggers, <SPAN href="#note504">[504]</SPAN><span lang="la">rabulas forenses</span>, love and honour in the
meantime all good laws, and worthy lawyers, that are so many <SPAN href="#note505">[505]</SPAN>oracles
and pilots of a well-governed commonwealth). Without art, without judgment,
that do more harm, as <SPAN href="#note506">[506]</SPAN>Livy said, <span lang="la">quam bella externa, fames,
morbive</span>, than sickness, wars, hunger, diseases; <q>and cause a most
incredible destruction of a commonwealth,</q> saith <SPAN href="#note507">[507]</SPAN>Sesellius, a famous
civilian sometimes in Paris, as ivy doth by an oak, embrace it so long,
until it hath got the heart out of it, so do they by such places they
inhabit; no counsel at all, no justice, no speech to be had, <span lang="la">nisi eum
premulseris</span>, he must be fed still, or else he is as mute as a fish, better
open an oyster without a knife. <span lang="la">Experto crede</span> (saith <SPAN href="#note508">[508]</SPAN>
Salisburiensis) <span lang="la">in manus eorum millies incidi, et Charon immitis qui nulli
pepercit unquam, his longe clementior est</span>; <q>I speak out of experience, I
have been a thousand times amongst them, and Charon himself is more gentle
than they; <SPAN href="#note509">[509]</SPAN>he is contented with his single pay, but they multiply
still, they are never satisfied,</q> besides they have <span lang="la">damnificas linguas</span>,
as he terms it, <span lang="la">nisi funibus argenteis vincias</span>, they must be fed to say
nothing, and <SPAN href="#note510">[510]</SPAN>get more to hold their peace than we can to say our
best. They will speak their clients fair, and invite them to their tables,
but as he follows it, <SPAN href="#note511">[511]</SPAN><q>of all injustice there is none so pernicious
as that of theirs, which when they deceive most, will seem to be honest
men.</q> They take upon them to be peacemakers, <span lang="la">et fovere causas humilium</span>,
to help them to their right, <span lang="la">patrocinantur afflictis</span>, <SPAN href="#note512">[512]</SPAN>but all is
for their own good, <span lang="la">ut loculos pleniorom exhauriant</span>, they plead for poor
men gratis, but they are but as a stale to catch others. If there be no
jar, <SPAN href="#note513">[513]</SPAN>they can make a jar, out of the law itself find still some quirk
or other, to set them at odds, and continue causes so long, <span lang="la">lustra
aliquot</span>, I know not how many years before the cause is heard, and when
'tis judged and determined by reason of some tricks and errors, it is as
fresh to begin, after twice seven years sometimes, as it was at first; and
so they prolong time, delay suits till they have enriched themselves, and
beggared their clients. And, as <SPAN href="#note514">[514]</SPAN>Cato inveighed against Isocrates'
scholars, we may justly tax our wrangling lawyers, they do <span lang="la">consenescere in
litibus</span>, are so litigious and busy here on earth, that I think they will
plead their client's causes hereafter, some of them in hell. <SPAN href="#note515">[515]</SPAN>
Simlerus complains amongst the Swissers of the advocates in his time, that
when they should make an end, they began controversies, and <q>protract their
causes many years, persuading them their title is good, till their
patrimonies be consumed, and that they have spent more in seeking than the
thing is worth, or they shall get by the recovery.</q> So that he that goes to
law, as the proverb is, <SPAN href="#note516">[516]</SPAN>holds a wolf by the ears, or as a sheep in a
storm runs for shelter to a brier, if he prosecute his cause he is
consumed, if he surcease his suit he loseth all; <SPAN href="#note517">[517]</SPAN>what difference?
They had wont heretofore, saith Austin, to end matters, <span lang="la">per communes
arbitros</span>; and so in Switzerland (we are informed by <SPAN href="#note518">[518]</SPAN>Simlerus), <q>they
had some common arbitrators or daysmen in every town, that made a friendly
composition betwixt man and man, and he much wonders at their honest
simplicity, that could keep peace so well, and end such great causes by
that means.</q> At <SPAN href="#note519">[519]</SPAN>Fez in Africa, they have neither lawyers nor
advocates; but if there be any controversies amongst them, both parties
plaintiff and defendant come to their Alfakins or chief judge, <q>and at once
without any farther appeals or pitiful delays, the cause is heard and
ended.</q> Our forefathers, as <SPAN href="#note520">[520]</SPAN>a worthy chorographer of ours observes,
had wont <span lang="la">pauculis cruculis aureis</span>, with a few golden crosses, and lines
in verse, make all conveyances, assurances. And such was the candour and
integrity of succeeding ages, that a deed (as I have oft seen) to convey a
whole manor, was <span lang="la">implicite</span> contained in some twenty lines or thereabouts;
like that scede or <span lang="la">Sytala Laconica</span>, so much renowned of old in all
contracts, which <SPAN href="#note521">[521]</SPAN>Tully so earnestly commends to Atticus, Plutarch in
his Lysander, Aristotle <span class="cite">polit.</span>: Thucydides, <span class="cite">lib. 1</span>, <SPAN href="#note522">[522]</SPAN>Diodorus and
Suidus approve and magnify, for that laconic brevity in this kind; and well
they might, for, according to <SPAN href="#note523">[523]</SPAN>Tertullian, <span lang="la">certa sunt paucis</span>, there
is much more certainty in fewer words. And so was it of old throughout: but
now many skins of parchment will scarce serve turn; he that buys and sells
a house, must have a house full of writings, there be so many
circumstances, so many words, such tautological repetitions of all
particulars (to avoid cavillation they say); but we find by our woeful
experience, that to subtle wits it is a cause of much more contention and
variance, and scarce any conveyance so accurately penned by one, which
another will not find a crack in, or cavil at; if any one word be
misplaced, any little error, all is disannulled. That which is a law
today, is none tomorrow; that which is sound in one man's opinion, is most
faulty to another; that in conclusion, here is nothing amongst us but
contention and confusion, we bandy one against another. And that which long
since <SPAN href="#note524">[524]</SPAN>Plutarch complained of them in Asia, may be verified in our
times. <q>These men here assembled, come not to sacrifice to their gods, to
offer Jupiter their first-fruits, or merriments to Bacchus; but an yearly
disease exasperating Asia hath brought them hither, to make an end of their
controversies and lawsuits.</q> 'Tis <span lang="la">multitudo perdentium et pereuntium</span>, a
destructive rout that seek one another's ruin. Such most part are our
ordinary suitors, termers, clients, new stirs every day, mistakes, errors,
cavils, and at this present, as I have heard in some one court, I know not
how many thousand causes: no person free, no title almost good, with such
bitterness in following, so many slights, procrastinations, delays,
forgery, such cost (for infinite sums are inconsiderately spent), violence
and malice, I know not by whose fault, lawyers, clients, laws, both or all:
but as Paul reprehended the <SPAN href="#note525">[525]</SPAN>Corinthians long since, I may more
positively infer now: <q>There is a fault amongst you, and I speak it to your
shame, Is there not a <SPAN href="#note526">[526]</SPAN>wise man amongst you, to judge between his
brethren? but that a brother goes to law with a brother.</q> And <SPAN href="#note527">[527]</SPAN>Christ's
counsel concerning lawsuits, was never so fit to be inculcated as in this
age: <SPAN href="#note528">[528]</SPAN><q>Agree with thine adversary quickly,</q> &c. <span class="bibcite">Matth. v. 25.</span>
<p>I could repeat many such particular grievances, which must disturb a body
politic. To shut up all in brief, where good government is, prudent and
wise princes, there all things thrive and prosper, peace and happiness is
in that land: where it is otherwise, all things are ugly to behold, incult,
barbarous, uncivil, a paradise is turned to a wilderness. This island
amongst the rest, our next neighbours the French and Germans, may be a
sufficient witness, that in a short time by that prudent policy of the
Romans, was brought from barbarism; see but what Caesar reports of us, and
Tacitus of those old Germans, they were once as uncivil as they in
Virginia, yet by planting of colonies and good laws, they became from
barbarous outlaws, <SPAN href="#note529">[529]</SPAN>to be full of rich and populous cities, as now
they are, and most flourishing kingdoms. Even so might Virginia, and those
wild Irish have been civilised long since, if that order had been
heretofore taken, which now begins, of planting colonies, &c. I have read a
<SPAN href="#note530">[530]</SPAN>discourse, printed <i>anno</i> 1612. <q>Discovering the true causes why
Ireland was never entirely subdued, or brought under obedience to the crown
of England, until the beginning of his Majesty's happy reign.</q> Yet if his
reasons were thoroughly scanned by a judicious politician, I am afraid he
would not altogether be approved, but that it would turn to the dishonour
of our nation, to suffer it to lie so long waste. Yea, and if some
travellers should see (to come nearer home) those rich, united provinces of
Holland, Zealand, &c., over against us; those neat cities and populous
towns, full of most industrious artificers, <SPAN href="#note531">[531]</SPAN>so much land recovered
from the sea, and so painfully preserved by those artificial inventions, so
wonderfully approved, as that of Bemster in Holland, <span lang="la">ut nihil huic par aut
simile invenias in toto orbe</span>, saith Bertius the geographer, all the world
cannot match it, <SPAN href="#note532">[532]</SPAN>so many navigable channels from place to place, made
by men's hands, &c. and on the other side so many thousand acres of our
fens lie drowned, our cities thin, and those vile, poor, and ugly to behold
in respect of theirs, our trades decayed, our still running rivers stopped,
and that beneficial use of transportation, wholly neglected, so many havens
void of ships and towns, so many parks and forests for pleasure, barren
heaths, so many villages depopulated, &c. I think sure he would find some
fault.
<p>I may not deny but that this nation of ours, doth <span lang="la">bene audire apud
exteros</span>, is a most noble, a most flourishing kingdom, by common consent of
all <SPAN href="#note533">[533]</SPAN>geographers, historians, politicians, 'tis <span lang="la">unica velut arx</span>,
<SPAN href="#note534">[534]</SPAN>and which Quintius in Livy said of the inhabitants of Peloponnesus,
may be well applied to us, we are <span lang="la">testudines testa sua inclusi</span>, like so
many tortoises in our shells, safely defended by an angry sea, as a wall on
all sides. Our island hath many such honourable eulogiums; and as a learned
countryman of ours right well hath it, <SPAN href="#note535">[535]</SPAN><q>Ever since the Normans first
coming into England, this country both for military matters, and all other
of civility, hath been paralleled with the most flourishing kingdoms of
Europe and our Christian world,</q> a blessed, a rich country, and one of the
fortunate isles: and for some things <SPAN href="#note536">[536]</SPAN>preferred before other
countries, for expert seamen, our laborious discoveries, art of navigation,
true merchants, they carry the bell away from all other nations, even the
Portugals and Hollanders themselves; <SPAN href="#note537">[537]</SPAN><q>without all fear,</q> saith
Boterus, <q>furrowing the ocean winter and summer, and two of their captains,
with no less valour than fortune, have sailed round about the world.</q> <SPAN href="#note538">[538]</SPAN>
We have besides many particular blessings, which our neighbours want, the
Gospel truly preached, church discipline established, long peace and
quietness free from exactions, foreign fears, invasions, domestical
seditions, well manured, <SPAN href="#note539">[539]</SPAN>fortified by art, and nature, and now most
happy in that fortunate union of England and Scotland, which our
forefathers have laboured to effect, and desired to see. But in which we
excel all others, a wise, learned, religious king, another Numa, a second
Augustus, a true Josiah; most worthy senators, a learned clergy, an
obedient commonalty, &c. Yet amongst many roses, some thistles grow, some
bad weeds and enormities, which much disturb the peace of this body
politic, eclipse the honour and glory of it, fit to be rooted out, and with
all speed to be reformed.
<p>The first is idleness, by reason of which we have many swarms of rogues,
and beggars, thieves, drunkards, and discontented persons (whom Lycurgus in
Plutarch calls <span lang="la">morbos reipublicae</span>, the boils of the commonwealth), many
poor people in all our towns. <span lang="la">Civitates ignobiles</span>, as <SPAN href="#note540">[540]</SPAN>Polydore
calls them, base-built cities, inglorious, poor, small, rare in sight,
ruinous, and thin of inhabitants. Our land is fertile we may not deny, full
of all good things, and why doth it not then abound with cities, as well as
Italy, France, Germany, the Low Countries? because their policy hath been
otherwise, and we are not so thrifty, circumspect, industrious. Idleness is
the <span lang="la">malus genius</span> of our nation. For as <SPAN href="#note541">[541]</SPAN>Boterus justly argues,
fertility of a country is not enough, except art and industry be joined
unto it, according to Aristotle, riches are either natural or artificial;
natural are good land, fair mines, &c. artificial, are manufactures, coins,
&c. Many kingdoms are fertile, but thin of inhabitants, as that Duchy of
Piedmont in Italy, which Leander Albertus so much magnifies for corn, wine,
fruits, &c., yet nothing near so populous as those which are more barren.
<SPAN href="#note542">[542]</SPAN><q>England,</q> saith he, <q>London only excepted, hath never a populous
city, and yet a fruitful country.</q> I find 46 cities and walled towns in
Alsatia, a small province in Germany, 50 castles, an infinite number of
villages, no ground idle, no not rocky places, or tops of hills are
untilled, as <SPAN href="#note543">[543]</SPAN>Munster informeth us. In <SPAN href="#note544">[544]</SPAN>Greichgea, a small
territory on the Necker, 24 Italian miles over, I read of 20 walled towns,
innumerable villages, each one containing 150 houses most part, besides
castles and noblemen's palaces. I observe in <SPAN href="#note545">[545]</SPAN>Turinge in Dutchland
(twelve miles over by their scale) 12 counties, and in them 144 cities,
2000 villages, 144 towns, 250 castles. In <SPAN href="#note546">[546]</SPAN>Bavaria 34 cities, 46
towns, &c. <SPAN href="#note547">[547]</SPAN><span lang="la">Portugallia interamnis</span>, a small plot of ground, hath
1460 parishes, 130 monasteries, 200 bridges. Malta, a barren island, yields
20,000 inhabitants. But of all the rest, I admire Lues Guicciardine's
relations of the Low Countries. Holland hath 26 cities, 400 great villages.
Zealand 10 cities, 102 parishes. Brabant 26 cities, 102 parishes. Flanders
28 cities, 90 towns, 1154 villages, besides abbeys, castles, &c. The Low
Countries generally have three cities at least for one of ours, and those
far more populous and rich: and what is the cause, but their industry and
excellency in all manner of trades? Their commerce, which is maintained by
a multitude of tradesmen, so many excellent channels made by art and
opportune havens, to which they build their cities; all which we have in
like measure, or at least may have. But their chiefest loadstone which
draws all manner of commerce and merchandise, which maintains their present
estate, is not fertility of soil, but industry that enricheth them, the
gold mines of Peru, or Nova Hispania may not compare with them. They have
neither gold nor silver of their own, wine nor oil, or scarce any corn
growing in those united provinces, little or no wood, tin, lead, iron,
silk, wool, any stuff almost, or metal; and yet Hungary, Transylvania, that
brag of their mines, fertile England cannot compare with them. I dare
boldly say, that neither France, Tarentum, Apulia, Lombardy, or any part of
Italy, Valentia in Spain, or that pleasant Andalusia, with their excellent
fruits, wine and oil, two harvests, no not any part of Europe is so
flourishing, so rich, so populous, so full of good ships, of well-built
cities, so abounding with all things necessary for the use of man. 'Tis our
Indies, an epitome of China, and all by reason of their industry, good
policy, and commerce. Industry is a loadstone to draw all good things;
that alone makes countries flourish, cities populous, <SPAN href="#note548">[548]</SPAN>and will
enforce by reason of much manure, which necessarily follows, a barren soil
to be fertile and good, as sheep, saith <SPAN href="#note549">[549]</SPAN>Dion, mend a bad pasture.
<p>Tell me politicians, why is that fruitful Palestina, noble Greece, Egypt,
Asia Minor, so much decayed, and (mere carcases now) fallen from that they
were? The ground is the same, but the government is altered, the people are
grown slothful, idle, their good husbandry, policy, and industry is
decayed. <span lang="la">Non fatigata aut effaeta, humus</span>, as <SPAN href="#note550">[550]</SPAN>Columella well informs
Sylvinus, <span lang="la">sed nostra fit inertia</span>, &c. May a man believe that which
Aristotle in his politics, Pausanias, Stephanus, Sophianus, Gerbelius
relate of old Greece? I find heretofore 70 cities in Epirus overthrown by
Paulus Aemilius, a goodly province in times past, <SPAN href="#note551">[551]</SPAN>now left desolate of
good towns and almost inhabitants. Sixty-two cities in Macedonia in
Strabo's time. I find 30 in Laconia, but now scarce so many villages, saith
Gerbelius. If any man from Mount Taygetus should view the country round
about, and see <span lang="la">tot delicias, tot urbes per Peloponesum dispersas</span>, so many
delicate and brave built cities with such cost and exquisite cunning, so
neatly set out in Peloponnesus, <SPAN href="#note552">[552]</SPAN>he should perceive them now ruinous
and overthrown, burnt, waste, desolate, and laid level with the ground.
<span lang="la">Incredibile dictu</span>, &c. And as he laments, <span lang="la">Quis talia fando Temperet a
lachrymis? Quis tam durus aut ferreus</span>, (so he prosecutes it). <SPAN href="#note553">[553]</SPAN>Who is
he that can sufficiently condole and commiserate these ruins? Where are
those 4000 cities of Egypt, those 100 cities in Crete? Are they now come to
two? What saith Pliny and Aelian of old Italy? There were in former ages
1166 cities: Blondus and Machiavel, both grant them now nothing near so
populous, and full of good towns as in the time of Augustus (for now
Leander Albertus can find but 300 at most), and if we may give credit to
<SPAN href="#note554">[554]</SPAN>Livy, not then so strong and puissant as of old: <q>They mustered 70
Legions in former times, which now the known world will scarce yield.</q>
Alexander built 70 cities in a short space for his part, our sultans and
Turks demolish twice as many, and leave all desolate. Many will not believe
but that our island of Great Britain is now more populous than ever it was;
yet let them read Bede, Leland and others, they shall find it most
flourished in the Saxon Heptarchy, and in the Conqueror's time was far
better inhabited, than at this present. See that Doomsday Book, and show me
those thousands of parishes, which are now decayed, cities ruined, villages
depopulated, &c. The lesser the territory is, commonly, the richer it is.
<span lang="la">Parvus sed bene cultus ager</span>. As those Athenian, Lacedaemonian, Arcadian,
Aelian, Sycionian, Messenian, &c. commonwealths of Greece make ample proof,
as those imperial cities and free states of Germany may witness, those
Cantons of Switzers, Rheti, Grisons, Walloons, Territories of Tuscany, Luke
and Senes of old, Piedmont, Mantua, Venice in Italy, Ragusa, &c.
<p>That prince therefore as, <SPAN href="#note555">[555]</SPAN>Boterus adviseth, that will have a rich
country, and fair cities, let him get good trades, privileges, painful
inhabitants, artificers, and suffer no rude matter unwrought, as tin, iron,
wool, lead, &c., to be transported out of his country,—<SPAN href="#note556">[556]</SPAN>a thing in
part seriously attempted amongst us, but not effected. And because industry
of men, and multitude of trade so much avails to the ornament and enriching
of a kingdom; those ancient <SPAN href="#note557">[557]</SPAN>Massilians would admit no man into their
city that had not some trade. Selym the first Turkish emperor procured a
thousand good artificers to be brought from Tauris to Constantinople. The
Polanders indented with Henry Duke of Anjou, their new chosen king, to
bring with him an hundred families of artificers into Poland. James the
first in Scotland (as <SPAN href="#note558">[558]</SPAN>Buchanan writes) sent for the best artificers
he could get in Europe, and gave them great rewards to teach his subjects
their several trades. Edward the Third, our most renowned king, to his
eternal memory, brought clothing first into this island, transporting some
families of artificers from Gaunt hither. How many goodly cities could I
reckon up, that thrive wholly by trade, where thousands of inhabitants live
singular well by their fingers' ends: As Florence in Italy by making cloth
of gold; great Milan by silk, and all curious works; Arras in Artois by
those fair hangings; many cities in Spain, many in France, Germany, have
none other maintenance, especially those within the land. <SPAN href="#note559">[559]</SPAN>Mecca, in
Arabia Petraea, stands in a most unfruitful country, that wants water,
amongst the rocks (as Vertomannus describes it), and yet it is a most
elegant and pleasant city, by reason of the traffic of the east and west.
Ormus in Persia is a most famous mart-town, hath nought else but the
opportunity of the haven to make it flourish. Corinth, a noble city (Lumen
Greciae, Tully calls it) the Eye of Greece, by reason of Cenchreas and
Lecheus, those excellent ports, drew all that traffic of the Ionian and
Aegean seas to it; and yet the country about it was <span lang="la">curva et superciliosa</span>,
as <SPAN href="#note560">[560]</SPAN>Strabo terms it, rugged and harsh. We may say the same of Athens,
Actium, Thebes, Sparta, and most of those towns in Greece. Nuremberg in
Germany is sited in a most barren soil, yet a noble imperial city, by the
sole industry of artificers, and cunning trades, they draw the riches of
most countries to them, so expert in manufactures, that as Sallust long
since gave out of the like, <span lang="la">Sedem animae in extremis digitis habent</span>, their
soul, or <span lang="la">intellectus agens</span>, was placed in their fingers' end; and so we
may say of Basil, Spire, Cambray, Frankfurt, &c. It is almost incredible to
speak what some write of Mexico and the cities adjoining to it, no place in
the world at their first discovery more populous, <SPAN href="#note561">[561]</SPAN>Mat. Riccius, the
Jesuit, and some others, relate of the industry of the Chinese most
populous countries, not a beggar or an idle person to be seen, and how by
that means they prosper and flourish. We have the same means, able bodies,
pliant wits, matter of all sorts, wool, flax, iron, tin, lead, wood, &c.,
many excellent subjects to work upon, only industry is wanting. We send our
best commodities beyond the seas, which they make good use of to their
necessities, set themselves a work about, and severally improve, sending
the same to us back at dear rates, or else make toys and baubles of the
tails of them, which they sell to us again, at as great a reckoning as the
whole. In most of our cities, some few excepted, like <SPAN href="#note562">[562]</SPAN>Spanish
loiterers, we live wholly by tippling-inns and alehouses. Malting are
their best ploughs, their greatest traffic to sell ale. <SPAN href="#note563">[563]</SPAN>Meteran and
some others object to us, that we are no whit so industrious as the
Hollanders: <q>Manual trades</q> (saith he) <q>which are more curious or
troublesome, are wholly exercised by strangers: they dwell in a sea full of
fish, but they are so idle, they will not catch so much as shall serve
their own turns, but buy it of their neighbours.</q> Tush <SPAN href="#note564">[564]</SPAN><span lang="la">Mare
liberum</span>, they fish under our noses, and sell it to us when they have done,
at their own prices.
<div class="poem" lang="la">
<div class="line">———Pudet haec opprobria nobis</div>
<div class="line">Et dici potuisse, et non potuisse refelli.</div>
</div>
<p>I am ashamed to hear this objected by strangers, and know not how to answer
it.
<p>Amongst our towns, there is only <SPAN href="#note565">[565]</SPAN>London that bears the face of a
city, <SPAN href="#note566">[566]</SPAN><span lang="la">Epitome Britanniae</span>, a famous emporium, second to none beyond
seas, a noble mart: but <span lang="la">sola crescit, decrescentibus aliis</span>; and yet, in
my slender judgment, defective in many things. The rest (<SPAN href="#note567">[567]</SPAN>some few
excepted) are in mean estate, ruinous most part, poor, and full of beggars,
by reason of their decayed trades, neglected or bad policy, idleness of
their inhabitants, riot, which had rather beg or loiter, and be ready to
starve, than work.
<p>I cannot deny but that something may be said in defence of our cities,
<SPAN href="#note568">[568]</SPAN>that they are not so fair built, (for the sole magnificence of this
kingdom (concerning buildings) hath been of old in those Norman castles and
religious houses,) so rich, thick sited, populous, as in some other
countries; besides the reasons Cardan gives, <span class="cite">Subtil. Lib. 11.</span> we want
wine and oil, their two harvests, we dwell in a colder air, and for that
cause must a little more liberally <SPAN href="#note569">[569]</SPAN>feed of flesh, as all northern
countries do: our provisions will not therefore extend to the maintenance
of so many; yet notwithstanding we have matter of all sorts, an open sea
for traffic, as well as the rest, goodly havens. And how can we excuse our
negligence, our riot, drunkenness, &c., and such enormities that follow it?
We have excellent laws enacted, you will say, severe statutes, houses of
correction, &c., to small purpose it seems; it is not houses will serve,
but cities of correction; <SPAN href="#note570">[570]</SPAN>our trades generally ought to be reformed,
wants supplied. In other countries they have the same grievances, I
confess, but that doth not excuse us, <SPAN href="#note571">[571]</SPAN>wants, defects, enormities,
idle drones, tumults, discords, contention, lawsuits, many laws made
against them to repress those innumerable brawls and lawsuits, excess in
apparel, diet, decay of tillage, depopulations, <SPAN href="#note572">[572]</SPAN>especially against
rogues, beggars, Egyptian vagabonds (so termed at least) which have <SPAN href="#note573">[573]</SPAN>
swarmed all over Germany, France, Italy, Poland, as you may read in <SPAN href="#note574">[574]</SPAN>
Munster, Cranzius, and Aventinus; as those Tartars and Arabians at this day
do in the eastern countries: yet such has been the iniquity of all ages, as
it seems to small purpose. <span lang="la">Nemo in nostra civitate mendicus esto</span>, <SPAN href="#note575">[575]</SPAN>
saith Plato: he will have them purged from a <SPAN href="#note576">[576]</SPAN>commonwealth, <SPAN href="#note577">[577]</SPAN><q>as
a bad humour from the body,</q> that are like so many ulcers and boils, and
must be cured before the melancholy body can be eased.
<p>What Carolus Magnus, the Chinese, the Spaniards, the duke of Saxony and
many other states have decreed in this case, read Arniseus, <span class="cite">cap. 19</span>;
Boterus, <span class="cite">libro 8, cap. 2</span>; Osorius <span class="cite">de Rubus gest. Eman. lib. 11.</span> When
a country is overstocked with people, as a pasture is oft overlaid with
cattle, they had wont in former times to disburden themselves, by sending
out colonies, or by wars, as those old Romans; or by employing them at home
about some public buildings, as bridges, roadways, for which those Romans
were famous in this island; as Augustus Caesar did in Rome, the Spaniards in
their Indian mines, as at Potosi in Peru, where some 30,000 men are still
at work, 6000 furnaces ever boiling, &c. <SPAN href="#note578">[578]</SPAN>aqueducts, bridges, havens,
those stupend works of Trajan, Claudius, at <SPAN href="#note579">[579]</SPAN>Ostium, Dioclesiani
Therma, Fucinus Lacus, that Piraeum in Athens, made by Themistocles,
ampitheatrums of curious marble, as at Verona, Civitas Philippi, and
Heraclea in Thrace, those Appian and Flaminian ways, prodigious works all
may witness; and rather than they should be <SPAN href="#note580">[580]</SPAN>idle, as those <SPAN href="#note581">[581]</SPAN>
Egyptian Pharaohs, Maris, and Sesostris did, to task their subjects to
build unnecessary pyramids, obelisks, labyrinths, channels, lakes, gigantic
works all, to divert them from rebellion, riot, drunkenness, <SPAN href="#note582">[582]</SPAN><span lang="la">Quo
scilicet alantur et ne vagando laborare desuescant</span>.
<p>Another eyesore is that want of conduct and navigable rivers, a great
blemish as <SPAN href="#note583">[583]</SPAN>Boterus, <SPAN href="#note584">[584]</SPAN>Hippolitus a Collibus, and other
politicians hold, if it be neglected in a commonwealth. Admirable cost and
charge is bestowed in the Low Countries on this behalf, in the duchy of
Milan, territory of Padua, in <SPAN href="#note585">[585]</SPAN>France, Italy, China, and so likewise
about corrivations of water to moisten and refresh barren grounds, to drain
fens, bogs, and moors. Massinissa made many inward parts of Barbary and
Numidia in Africa, before his time incult and horrid, fruitful and bartable
by this means. Great industry is generally used all over the eastern
countries in this kind, especially in Egypt, about Babylon and Damascus, as
Vertomannus and <SPAN href="#note586">[586]</SPAN>Gotardus Arthus relate; about Barcelona, Segovia,
Murcia, and many other places of Spain, Milan in Italy; by reason of which,
their soil is much impoverished, and infinite commodities arise to the
inhabitants.
<p>The Turks of late attempted to cut that Isthmus betwixt Africa and Asia,
which <SPAN href="#note587">[587]</SPAN>Sesostris and Darius, and some Pharaohs of Egypt had formerly
undertaken, but with ill success, as <SPAN href="#note588">[588]</SPAN>Diodorus Siculus records, and
Pliny, for that Red Sea being three <SPAN href="#note589">[589]</SPAN>cubits higher than Egypt, would
have drowned all the country, <span lang="la">caepto destiterant</span>, they left off; yet as
the same <SPAN href="#note590">[590]</SPAN>Diodorus writes, Ptolemy renewed the work many years after,
and absolved in it a more opportune place.
<p>That Isthmus of Corinth was likewise undertaken to be made navigable by
Demetrius, by Julius Caesar, Nero, Domitian, Herodes Atticus, to make a
speedy <SPAN href="#note591">[591]</SPAN>passage, and less dangerous, from the Ionian and Aegean seas;
but because it could not be so well effected, the Peloponnesians built a
wall like our Picts' wall about Schaenute, where Neptune's temple stood, and
in the shortest cut over the Isthmus, of which Diodorus, <span class="cite">lib. 11.</span>
Herodotus, <span class="cite">lib. 8. Uran.</span> Our latter writers call it Hexamilium, which
Amurath the Turk demolished, the Venetians, <i>anno</i> 1453, repaired in 15 days
with 30,000 men. Some, saith Acosta, would have a passage cut from Panama
to Nombre de Dios in America; but Thuanus and Serres the French historians
speak of a famous aqueduct in France, intended in Henry the Fourth's time,
from the Loire to the Seine, and from Rhodanus to the Loire. The like to
which was formerly assayed by Domitian the emperor, <SPAN href="#note592">[592]</SPAN>from Arar to
Moselle, which Cornelius Tacitus speaks of in the 13 of his annals, after
by Charles the Great and others. Much cost hath in former times been
bestowed in either new making or mending channels of rivers, and their
passages, (as Aurelianus did by Tiber to make it navigable to Rome, to
convey corn from Egypt to the city, <span lang="la">vadum alvei tumentis effodit</span> saith
Vopiscus, <span lang="la">et Tiberis ripas extruxit</span> he cut fords, made banks, &c.)
decayed havens, which Claudius the emperor with infinite pains and charges
attempted at Ostia, as I have said, the Venetians at this day to preserve
their city; many excellent means to enrich their territories, have been
fostered, invented in most provinces of Europe, as planting some Indian
plants amongst us, silkworms, <SPAN href="#note593">[593]</SPAN>the very mulberry leaves in the plains
of Granada yield 30,000 crowns per annum to the king of Spain's coffers,
besides those many trades and artificers that are busied about them in the
kingdom of Granada, Murcia, and all over Spain. In France a great benefit
is raised by salt, &c., whether these things might not be as happily
attempted with us, and with like success, it may be controverted,
silkworms (I mean) vines, fir trees, &c. Cardan exhorts Edward the Sixth
to plant olives, and is fully persuaded they would prosper in this island.
With us, navigable rivers are most part neglected; our streams are not
great, I confess, by reason of the narrowness of the island, yet they run
smoothly and even, not headlong, swift, or amongst rocks and shelves, as
foaming Rhodanus and Loire in France, Tigris in Mesopotamia, violent Durius
in Spain, with cataracts and whirlpools, as the Rhine, and Danubius, about
Shaffausen, Lausenburgh, Linz, and Cremmes, to endanger navigators; or
broad shallow, as Neckar in the Palatinate, Tibris in Italy; but calm and
fair as Arar in France, Hebrus in Macedonia, Eurotas in Laconia, they
gently glide along, and might as well be repaired many of them (I mean Wye,
Trent, Ouse, Thamisis at Oxford, the defect of which we feel in the mean
time) as the river of Lee from Ware to London. B. Atwater of old, or as
some will Henry I. <SPAN href="#note594">[594]</SPAN>made a channel from Trent to Lincoln, navigable;
which now, saith Mr. Camden, is decayed, and much mention is made of
anchors, and such like monuments found about old <SPAN href="#note595">[595]</SPAN>Verulamium, good
ships have formerly come to Exeter, and many such places, whose channels,
havens, ports are now barred and rejected. We contemn this benefit of
carriage by waters, and are therefore compelled in the inner parts of this
island, because portage is so dear, to eat up our commodities ourselves,
and live like so many boars in a sty, for want of vent and utterance.
<p>We have many excellent havens, royal havens, Falmouth, Portsmouth, Milford,
&c. equivalent if not to be preferred to that Indian Havana, old
Brundusium in Italy, Aulis in Greece, Ambracia in Acarnia, Suda in Crete,
which have few ships in them, little or no traffic or trade, which have
scarce a village on them, able to bear great cities, <span lang="la">sed viderint
politici</span>. I could here justly tax many other neglects, abuses, errors,
defects among us, and in other countries, depopulations, riot, drunkenness,
&c. and many such, <span lang="la">quae nunc in aurem susurrare, non libet</span>. But I must
take heed, <span lang="la">ne quid gravius dicam</span>, that I do not overshoot myself, <span lang="la">Sus
Minervam</span>, I am forth of my element, as you peradventure suppose; and
sometimes <span lang="la">veritas odium parit</span>, as he said, <q>verjuice and oatmeal is good
for a parrot.</q> For as Lucian said of an historian, I say of a politician.
He that will freely speak and write, must be for ever no subject, under no
prince or law, but lay out the matter truly as it is, not caring what any
can, will, like or dislike.
<p>We have good laws, I deny not, to rectify such enormities, and so in all
other countries, but it seems not always to good purpose. We had need of
some general visitor in our age, that should reform what is amiss; a just
army of Rosy-cross men, for they will amend all matters (they say)
religion, policy, manners, with arts, sciences, &c. Another Attila,
Tamerlane, Hercules, to strive with Achelous, <span lang="la">Augeae stabulum purgare</span>, to
subdue tyrants, as <SPAN href="#note596">[596]</SPAN>he did Diomedes and Busiris: to expel thieves, as
he did Cacus and Lacinius: to vindicate poor captives, as he did Hesione:
to pass the torrid zone, the deserts of Libya, and purge the world of
monsters and Centaurs: or another Theban Crates to reform our manners, to
compose quarrels and controversies, as in his time he did, and was
therefore adored for a god in Athens. <q>As Hercules <SPAN href="#note597">[597]</SPAN>purged the world
of monsters, and subdued them, so did he fight against envy, lust, anger,
avarice, &c. and all those feral vices and monsters of the mind.</q> It were
to be wished we had some such visitor, or if wishing would serve, one had
such a ring or rings, as Timolaus desired in <SPAN href="#note598">[598]</SPAN>Lucian, by virtue of
which he should be as strong as 10,000 men, or an army of giants, go
invisible, open gates and castle doors, have what treasure he would,
transport himself in an instant to what place he desired, alter affections,
cure all manner of diseases, that he might range over the world, and reform
all distressed states and persons, as he would himself. He might reduce
those wandering Tartars in order, that infest China on the one side,
Muscovy, Poland, on the other; and tame the vagabond Arabians that rob and
spoil those eastern countries, that they should never use more caravans, or
janissaries to conduct them. He might root out barbarism out of America, and
fully discover <span lang="la">Terra Australis Incognita</span>, find out the north-east and
north-west passages, drain those mighty Maeotian fens, cut down those vast
Hircinian woods, irrigate those barren Arabian deserts, &c. cure us of our
epidemical diseases, <span lang="la">scorbutum, plica, morbus Neapolitanus</span>, &c. end all
our idle controversies, cut off our tumultuous desires, inordinate lusts,
root out atheism, impiety, heresy, schism and superstition, which now so
crucify the world, catechise gross ignorance, purge Italy of luxury and
riot, Spain of superstition and jealousy, Germany of drunkenness, all our
northern country of gluttony and intemperance, castigate our hard-hearted
parents, masters, tutors; lash disobedient children, negligent servants,
correct these spendthrifts and prodigal sons, enforce idle persons to work,
drive drunkards off the alehouse, repress thieves, visit corrupt and
tyrannizing magistrates, &c. But as L. Licinius taxed Timolaus, you may us.
These are vain, absurd and ridiculous wishes not to be hoped: all must be
as it is, <SPAN href="#note599">[599]</SPAN>Bocchalinus may cite commonwealths to come before Apollo,
and seek to reform the world itself by commissioners, but there is no
remedy, it may not be redressed, <span lang="la">desinent homines tum demum stultescere
quando esse desinent</span>, so long as they can wag their beards, they will play
the knaves and fools.
<p>Because, therefore, it is a thing so difficult, impossible, and far beyond
Hercules labours to be performed; let them be rude, stupid, ignorant,
incult, <span lang="la">lapis super lapidem sedeat</span>, and as the <SPAN href="#note600">[600]</SPAN>apologist will,
<span lang="la">resp. tussi, et graveolentia laboret, mundus vitio</span>, let them be barbarous
as they are, let them <SPAN href="#note601">[601]</SPAN>tyrannise, epicurise, oppress, luxuriate,
consume themselves with factions, superstitions, lawsuits, wars and
contentions, live in riot, poverty, want, misery; rebel, wallow as so many
swine in their own dung, with Ulysses' companions, <span lang="la">stultos jubeo esse
libenter</span>. I will yet, to satisfy and please myself, make an Utopia of mine
own, a new Atlantis, a poetical commonwealth of mine own, in which I will
freely domineer, build cities, make laws, statutes, as I list myself. And
why may I not?—<SPAN href="#note602">[602]</SPAN><span lang="la">Pictoribus atque poetis</span>, &c.
You know what liberty
poets ever had, and besides, my predecessor Democritus was a politician, a
recorder of Abdera, a law maker as some say; and why may not I presume so
much as he did? Howsoever I will adventure. For the site, if you will needs
urge me to it, I am not fully resolved, it may be in <span lang="la">Terra Australi
Incognita</span>, there is room enough (for of my knowledge neither that hungry
Spaniard, <SPAN href="#note603">[603]</SPAN>nor Mercurius Britannicus, have yet discovered half of it)
or else one of these floating islands in Mare del Zur, which like the
Cyanian isles in the Euxine sea, alter their place, and are accessible only
at set times, and to some few persons; or one of the fortunate isles, for
who knows yet where, or which they are? there is room enough in the inner
parts of America, and northern coasts of Asia. But I will choose a site,
whose latitude shall be 45 degrees (I respect not minutes) in the midst of
the temperate zone, or perhaps under the equator, that <SPAN href="#note604">[604]</SPAN>paradise of
the world, <span lang="la">ubi semper virens laurus</span>, &c. where is a perpetual spring: the
longitude for some reasons I will conceal. Yet <q>be it known to all men by
these presents,</q> that if any honest gentleman will send in so much money,
as Cardan allows an astrologer for casting a nativity, he shall be a
sharer, I will acquaint him with my project, or if any worthy man will
stand for any temporal or spiritual office or dignity, (for as he said of
his archbishopric of Utopia, 'tis <span lang="la">sanctus ambitus</span>, and not amiss to be
sought after,) it shall be freely given without all intercessions, bribes,
letters, &c. his own worth shall be the best spokesman; and because we
shall admit of no deputies or advowsons, if he be sufficiently qualified,
and as able as willing to execute the place himself, be shall have present
possession. It shall be divided into 12 or 13 provinces, and those by
hills, rivers, roadways, or some more eminent limits exactly bounded. Each
province shall have a metropolis, which shall be so placed as a centre
almost in a circumference, and the rest at equal distances, some 12 Italian
miles asunder, or thereabout, and in them shall be sold all things
necessary for the use of man; <span lang="la">statis horis et diebus</span>, no market towns,
markets or fairs, for they do but beggar cities (no village shall stand
above 6, 7, or 8 miles from a city) except those emporiums which are by the
sea side, general staples, marts, as Antwerp, Venice, Bergen of old,
London, &c. cities most part shall be situated upon navigable rivers or
lakes, creeks, havens; and for their form, regular, round, square, or long
square, <SPAN href="#note605">[605]</SPAN>with fair, broad, and straight <SPAN href="#note606">[606]</SPAN>streets, houses uniform,
built of brick and stone, like Bruges, Brussels, Rhegium Lepidi, Berne in
Switzerland, Milan, Mantua, Crema, Cambalu in Tartary, described by M.
Polus, or that Venetian Palma. I will admit very few or no suburbs, and
those of baser building, walls only to keep out man and horse, except it be
in some frontier towns, or by the sea side, and those to be fortified <SPAN href="#note607">[607]</SPAN>
after the latest manner of fortification, and situated upon convenient
havens, or opportune places. In every so built city, I will have convenient
churches, and separate places to bury the dead in, not in churchyards; a
<span lang="la">citadella</span> (in some, not all) to command it, prisons for offenders,
opportune market places of all sorts, for corn, meat, cattle, fuel, fish,
commodious courts of justice, public halls for all societies, bourses,
meeting places, armouries, <SPAN href="#note608">[608]</SPAN>in which shall be kept engines for
quenching of fire, artillery gardens, public walks, theatres, and spacious
fields allotted for all gymnastic sports, and honest recreations, hospitals
of all kinds, for children, orphans, old folks, sick men, mad men,
soldiers, pest-houses, &c. not built <span lang="la">precario</span>, or by gouty benefactors,
who, when by fraud and rapine they have extorted all their lives, oppressed
whole provinces, societies, &c. give something to pious uses, build a
satisfactory alms-house, school or bridge, &c. at their last end, or before
perhaps, which is no otherwise than to steal a goose, and stick down a
feather, rob a thousand to relieve ten; and those hospitals so built and
maintained, not by collections, benevolences, donaries, for a set number,
(as in ours,) just so many and no more at such a rate, but for all those
who stand in need, be they more or less, and that <span lang="la">ex publico aerario</span>, and
so still maintained, <span lang="la">non nobis solum nati sumus</span>, &c. I will have conduits
of sweet and good water, aptly disposed in each town, common <SPAN href="#note609">[609]</SPAN>
granaries, as at Dresden in Misnia, Stetein in Pomerland, Noremberg, &c.
Colleges of mathematicians, musicians, and actors, as of old at Labedum in
Ionia, <SPAN href="#note610">[610]</SPAN>alchemists, physicians, artists, and philosophers: that all
arts and sciences may sooner be perfected and better learned; and public
historiographers, as amongst those ancient <SPAN href="#note611">[611]</SPAN>Persians, <span lang="la">qui in
commentarios referebant quae memoratu digna gerebantur</span>, informed and
appointed by the state to register all famous acts, and not by each
insufficient scribbler, partial or parasitical pedant, as in our times. I
will provide public schools of all kinds, singing, dancing, fencing, &c.
especially of grammar and languages, not to be taught by those tedious
precepts ordinarily used, but by use, example, conversation, <SPAN href="#note612">[612]</SPAN>as
travellers learn abroad, and nurses teach their children: as I will have
all such places, so will I ordain <SPAN href="#note613">[613]</SPAN>public governors, fit officers to
each place, treasurers, aediles, quaestors, overseers of pupils, widows'
goods, and all public houses, &c. and those once a year to make strict
accounts of all receipts, expenses, to avoid confusion, <span lang="la">et sic fiet ut non
absumant</span> (as Pliny to Trajan,) <span lang="la">quad pudeat dicere</span>. They shall be
subordinate to those higher officers and governors of each city, which
shall not be poor tradesmen, and mean artificers, but noblemen and
gentlemen, which shall be tied to residence in those towns they dwell next,
at such set times and seasons: for I see no reason (which <SPAN href="#note614">[614]</SPAN>Hippolitus
complains of) <q>that it should be more dishonourable for noblemen to govern
the city than the country, or unseemly to dwell there now, than of old.</q>
<SPAN href="#note615">[615]</SPAN>I will have no bogs, fens, marshes, vast woods, deserts, heaths,
commons, but all enclosed; (yet not depopulated, and therefore take heed
you mistake me not) for that which is common, and every man's, is no man's;
the richest countries are still enclosed, as Essex, Kent, with us, &c.
Spain, Italy; and where enclosures are least in quantity, they are best
<SPAN href="#note616">[616]</SPAN>husbanded, as about Florence in Italy, Damascus in Syria, &c. which
are liker gardens than fields. I will not have a barren acre in all my
territories, not so much as the tops of mountains: where nature fails, it
shall be supplied by art: <SPAN href="#note617">[617]</SPAN>lakes and rivers shall not be left
desolate. All common highways, bridges, banks, corrivations of waters,
aqueducts, channels, public works, buildings, &c. out of a <SPAN href="#note618">[618]</SPAN>common
stock, curiously maintained and kept in repair; no depopulations,
engrossings, alterations of wood, arable, but by the consent of some
supervisors that shall be appointed for that purpose, to see what
reformation ought to be had in all places, what is amiss, how to help it,
<span lang="la">et quid quaeque ferat regio, et quid quaeque recuset</span>,
what ground is aptest
for wood, what for corn, what for cattle, gardens, orchards, fishponds, &c.
with a charitable division in every village, (not one domineering house
greedily to swallow up all, which is too common with us) what for lords,
<SPAN href="#note619">[619]</SPAN>what for tenants; and because they shall be better encouraged to
improve such lands they hold, manure, plant trees, drain, fence, &c. they
shall have long leases, a known rent, and known fine to free them from
those intolerable exactions of tyrannizing landlords. These supervisors
shall likewise appoint what quantity of land in each manor is fit for the
lord's demesnes, <SPAN href="#note620">[620]</SPAN>what for holding of tenants, how it ought to be
husbanded,
<span lang="la">ut <SPAN href="#note621">[621]</SPAN>magnetis equis, Minyae gens cognita remis</span>,
how to be
manured, tilled, rectified, <SPAN href="#note622">[622]</SPAN><span lang="la">hic segetes veniunt, illic felicius
uvae, arborei foetus alibi, atque injussa virescunt Gramina</span>, and what
proportion is fit for all callings, because private professors are many
times idiots, ill husbands, oppressors, covetous, and know not how to
improve their own, or else wholly respect their own, and not public good.
<p>Utopian parity is a kind of government, to be wished for, <SPAN href="#note623">[623]</SPAN>rather than
effected, <span lang="la">Respub. Christianopolitana</span>, Campanella's city of the Sun, and
that new Atlantis, witty fictions, but mere chimeras; and Plato's community
in many things is impious, absurd and ridiculous, it takes away all
splendour and magnificence. I will have several orders, degrees of
nobility, and those hereditary, not rejecting younger brothers in the mean
time, for they shall be sufficiently provided for by pensions, or so
qualified, brought up in some honest calling, they shall be able to live of
themselves. I will have such a proportion of ground belonging to every
barony, he that buys the land shall buy the barony, he that by riot
consumes his patrimony, and ancient demesnes, shall forfeit his honours.
<SPAN href="#note624">[624]</SPAN>As some dignities shall be hereditary, so some again by election, or
by gift (besides free officers, pensions, annuities,) like our bishoprics,
prebends, the Bassa's palaces in Turkey, the <SPAN href="#note625">[625]</SPAN>procurator's houses and
offices in Venice, which, like the golden apple, shall be given to the
worthiest, and best deserving both in war and peace, as a reward of their
worth and good service, as so many goals for all to aim at, (<span lang="la">honos alit
artes</span>) and encouragements to others. For I hate these severe, unnatural,
harsh, German, French, and Venetian decrees, which exclude plebeians from
honours, be they never so wise, rich, virtuous, valiant, and well
qualified, they must not be patricians, but keep their own rank, this is
<span lang="la">naturae bellum inferre</span>, odious to God and men, I abhor it. My form of
government shall be monarchical.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note626">[626]</SPAN>nunquam libertas gratior extat,</div>
<div class="line">Quam sub Rege pio, &c.</div>
</div>few laws, but those severely kept, plainly put down, and in the mother
tongue, that every man may understand. Every city shall have a peculiar
trade or privilege, by which it shall be chiefly maintained: <SPAN href="#note627">[627]</SPAN>and
parents shall teach their children one of three at least, bring up and
instruct them in the mysteries of their own trade. In each town these
several tradesmen shall be so aptly disposed, as they shall free the rest
from danger or offence: fire-trades, as smiths, forge-men, brewers, bakers,
metal-men, &c., shall dwell apart by themselves: dyers, tanners,
fellmongers, and such as use water in convenient places by themselves:
noisome or fulsome for bad smells, as butchers' slaughterhouses,
chandlers, curriers, in remote places, and some back lanes. Fraternities
and companies, I approve of, as merchants' bourses, colleges of druggists,
physicians, musicians, &c., but all trades to be rated in the sale of
wares, as our clerks of the market do bakers and brewers; corn itself, what
scarcity soever shall come, not to extend such a price. Of such wares as
are transported or brought in, <SPAN href="#note628">[628]</SPAN>if they be necessary, commodious, and
such as nearly concern man's life, as corn, wood, coal, &c., and such
provision we cannot want, I will have little or no custom paid, no taxes;
but for such things as are for pleasure, delight, or ornament, as wine,
spice, tobacco, silk, velvet, cloth of gold, lace, jewels, &c., a greater
impost. I will have certain ships sent out for new discoveries every year,
<SPAN href="#note629">[629]</SPAN>and some discreet men appointed to travel into all neighbouring
kingdoms by land, which shall observe what artificial inventions and good
laws are in other countries, customs, alterations, or aught else,
concerning war or peace, which may tend to the common good. Ecclesiastical
discipline, <span lang="la">penes Episcopos</span>, subordinate as the other. No impropriations,
no lay patrons of church livings, or one private man, but common societies,
corporations, &c., and those rectors of benefices to be chosen out of the
Universities, examined and approved, as the literati in China. No parish
to contain above a thousand auditors. If it were possible, I would have
such priest as should imitate Christ, charitable lawyers should love their
neighbours as themselves, temperate and modest physicians, politicians
contemn the world, philosophers should know themselves, noblemen live
honestly, tradesmen leave lying and cozening, magistrates corruption, &c.,
but this is impossible, I must get such as I may. I will therefore have
<SPAN href="#note630">[630]</SPAN>of lawyers, judges, advocates, physicians, chirurgeons, &c., a set
number, <SPAN href="#note631">[631]</SPAN>and every man, if it be possible, to plead his own cause, to
tell that tale to the judge which he doth to his advocate, as at Fez in
Africa, Bantam, Aleppo, Ragusa, <span lang="la">suam quisque causam dicere tenetur</span>. Those
advocates, chirurgeons, and <SPAN href="#note632">[632]</SPAN>physicians, which are allowed to be
maintained out of the <SPAN href="#note633">[633]</SPAN>common treasury, no fees to be given or taken
upon pain of losing their places; or if they do, very small fees, and when
the <SPAN href="#note634">[634]</SPAN>cause is fully ended. <SPAN href="#note635">[635]</SPAN>He that sues any man shall put in a
pledge, which if it be proved he hath wrongfully sued his adversary, rashly
or maliciously, he shall forfeit, and lose. Or else before any suit begin,
the plaintiff shall have his complaint approved by a set delegacy to that
purpose; if it be of moment he shall be suffered as before, to proceed, if
otherwise they shall determine it. All causes shall be pleaded <span lang="la">suppresso
nomine</span>, the parties' names concealed, if some circumstances do not
otherwise require. Judges and other officers shall be aptly disposed in
each province, villages, cities, as common arbitrators to hear causes, and
end all controversies, and those not single, but three at least on the
bench at once, to determine or give sentence, and those again to sit by
turns or lots, and not to continue still in the same office. No controversy
to depend above a year, but without all delays and further appeals to be
speedily despatched, and finally concluded in that time allotted. These and
all other inferior magistrates to be chosen <SPAN href="#note636">[636]</SPAN>as the literati in
China, or by those exact suffrages of the <SPAN href="#note637">[637]</SPAN>Venetians, and such again
not to be eligible, or capable of magistracies, honours, offices, except
they be sufficiently <SPAN href="#note638">[638]</SPAN>qualified for learning, manners, and that by the
strict approbation of deputed examiners: <SPAN href="#note639">[639]</SPAN>first scholars to take
place, then soldiers; for I am of Vigetius his opinion, a scholar deserves
better than a soldier, because <span lang="la">Unius aetatis sunt quae fortiter fiunt, quae
vero pro utilitate Reipub. scribuntur, aeterna</span>: a soldier's work lasts for
an age, a scholar's for ever. If they <SPAN href="#note640">[640]</SPAN>misbehave themselves, they
shall be deposed, and accordingly punished, and whether their offices be
annual <SPAN href="#note641">[641]</SPAN>or otherwise, once a year they shall be called in question,
and give an account; for men are partial and passionate, merciless,
covetous, corrupt, subject to love, hate, fear, favour, &c., <span lang="la">omne sub
regno graviore regnum</span>: like Solon's Areopagites, or those Roman Censors,
some shall visit others, and <SPAN href="#note642">[642]</SPAN>be visited <span lang="la">invicem</span> themselves, <SPAN href="#note643">[643]</SPAN>
they shall oversee that no prowling officer, under colour of authority,
shall insult over his inferiors, as so many wild beasts, oppress, domineer,
flea, grind, or trample on, be partial or corrupt, but that there be
<span lang="la">aequabile jus</span>, justice equally done, live as friends and brethren
together; and which <SPAN href="#note644">[644]</SPAN>Sesellius would have and so much desires in his
kingdom of France, <q>a diapason and sweet harmony of kings, princes, nobles,
and plebeians so mutually tied and involved in love, as well as laws and
authority, as that they never disagree, insult, or encroach one upon
another.</q> If any man deserve well in his office he shall be rewarded.
<div class="poem" lang="la">
<div class="line">———quis enim virtutem amplectitur ipsam,</div>
<div class="line">Proemia si tollas?———<SPAN href="#note645">[645]</SPAN></div>
</div>He that invents anything for public good in any art or science, writes a
treatise, <SPAN href="#note646">[646]</SPAN>or performs any noble exploit, at home or abroad, <SPAN href="#note647">[647]</SPAN>
shall be accordingly enriched, <SPAN href="#note648">[648]</SPAN>honoured, and preferred. I say with
Hannibal in Ennius, <span lang="la">Hostem qui feriet erit mihi Carthaginensis</span>, let him
be of what condition he will, in all offices, actions, he that deserves
best shall have best.
<p>Tilianus in Philonius, out of a charitable mind no doubt, wished all his
books were gold and silver, jewels and precious stones, <SPAN href="#note649">[649]</SPAN>to redeem
captives, set free prisoners, and relieve all poor distressed souls that
wanted means; religiously done. I deny not, but to what purpose? Suppose
this were so well done, within a little after, though a man had Croesus'
wealth to bestow, there would be as many more. Wherefore I will suffer no
<SPAN href="#note650">[650]</SPAN>beggars, rogues, vagabonds, or idle persons at all, that cannot give
an account of their lives how they <SPAN href="#note651">[651]</SPAN>maintain themselves. If they be
impotent, lame, blind, and single, they shall be sufficiently maintained in
several hospitals, built for that purpose; if married and infirm, past
work, or by inevitable loss, or some such like misfortune cast behind, by
distribution of <SPAN href="#note652">[652]</SPAN>corn, house-rent free, annual pensions or money, they
shall be relieved, and highly rewarded for their good service they have
formerly done; if able, they shall be enforced to work. <SPAN href="#note653">[653]</SPAN><q>For I see no
reason</q> (as <SPAN href="#note654">[654]</SPAN>he said) <q>why an epicure or idle drone, a rich glutton, a
usurer, should live at ease, and do nothing, live in honour, in all manner
of pleasures, and oppress others, when as in the meantime a poor labourer,
a smith, a carpenter, an husbandman that hath spent his time in continual
labour, as an ass to carry burdens, to do the commonwealth good, and
without whom we cannot live, shall be left in his old age to beg or starve,
and lead a miserable life worse than a jument.</q> As <SPAN href="#note655">[655]</SPAN>all conditions
shall be tied to their task, so none shall be overtired, but have their set
times of recreations and holidays, <span lang="la">indulgere genio</span>, feasts and merry
meetings, even to the meanest artificer, or basest servant, once a week to
sing or dance, (though not all at once) or do whatsoever he shall please;
like <SPAN href="#note656">[656]</SPAN>that <span lang="la">Saccarum festum</span> amongst the Persians, those Saturnals
in Rome, as well as his master. <SPAN href="#note657">[657]</SPAN>If any be drunk, he shall drink no
more wine or strong drink in a twelvemonth after. A bankrupt shall be <SPAN href="#note658">[658]</SPAN>
<span lang="la">Catademiatus in Amphitheatro</span>, publicly shamed, and he that cannot pay his
debts, if by riot or negligence he have been impoverished, shall be for a
twelvemonth imprisoned, if in that space his creditors be not satisfied,
<SPAN href="#note659">[659]</SPAN>he shall be hanged. He <SPAN href="#note660">[660]</SPAN>that commits sacrilege shall lose his
hands; he that bears false witness, or is of perjury convicted, shall have
his tongue cut out, except he redeem it with his head. Murder, <SPAN href="#note661">[661]</SPAN>
adultery, shall be punished by death, <SPAN href="#note662">[662]</SPAN>but not theft, except it be
some more grievous offence, or notorious offenders: otherwise they shall be
condemned to the galleys, mines, be his slaves whom they have offended,
during their lives. I hate all hereditary slaves, and that <span lang="la">duram Persarum
legem</span> as <SPAN href="#note663">[663]</SPAN>Brisonius calls it; or as <SPAN href="#note664">[664]</SPAN>Ammianus, <span lang="la">impendio
formidatas et abominandas leges, per quas ob noxam unius, omnis
propinquitas perit</span> hard law that wife and children, friends and allies,
should suffer for the father's offence.
<p>No man shall marry until he <SPAN href="#note665">[665]</SPAN>be 25, no woman till she be 20, <SPAN href="#note666">[666]</SPAN>
<span lang="la">nisi alitur dispensatum fuerit</span>. If one <SPAN href="#note667">[667]</SPAN>die, the other party shall
not marry till six months after; and because many families are compelled to
live niggardly, exhaust and undone by great dowers, <SPAN href="#note668">[668]</SPAN>none shall be
given at all, or very little, and that by supervisors rated, they that are
foul shall have a greater portion; if fair, none at all, or very little:
<SPAN href="#note669">[669]</SPAN>howsoever not to exceed such a rate as those supervisors shall think
fit. And when once they come to those years, poverty shall hinder no man
from marriage, or any other respect, <SPAN href="#note670">[670]</SPAN>but all shall be rather enforced
than hindered, <SPAN href="#note671">[671]</SPAN>except they be <SPAN href="#note672">[672]</SPAN>dismembered, or grievously
deformed, infirm, or visited with some enormous hereditary disease, in body
or mind; in such cases upon a great pain, or mulct, <SPAN href="#note673">[673]</SPAN>man or woman
shall not marry, other order shall be taken for them to their content. If
people overabound, they shall be eased by <SPAN href="#note674">[674]</SPAN>colonies.
<p><SPAN href="#note675">[675]</SPAN>No man shall wear weapons in any city. The same attire shall be kept,
and that proper to several callings, by which they shall be distinguished.
<SPAN href="#note676">[676]</SPAN><span lang="la">Luxus funerum</span> shall be taken away, that intempestive expense
moderated, and many others. Brokers, takers of pawns, biting usurers, I
will not admit; yet because <span lang="la">hic cum hominibus non cum diis agitur</span>, we
converse here with men, not with gods, and for the hardness of men's hearts
I will tolerate some kind of usury.<SPAN href="#note677">[677]</SPAN>If we were honest, I confess, <span lang="la">si
probi essemus</span>, we should have no use of it, but being as it is, we must
necessarily admit it. Howsoever most divines contradict it, <span lang="la">dicimus
inficias, sed vox ea sola reperta est</span>, it must be winked at by
politicians. And yet some great doctors approve of it, Calvin, Bucer,
Zanchius, P. Martyr, because by so many grand lawyers, decrees of emperors,
princes' statutes, customs of commonwealths, churches' approbations it is
permitted, &c. I will therefore allow it. But to no private persons, nor to
every man that will, to orphans only, maids, widows, or such as by reason
of their age, sex, education, ignorance of trading, know not otherwise how
to employ it; and those so approved, not to let it out apart, but to bring
their money to a <SPAN href="#note678">[678]</SPAN>common bank which shall be allowed in every city, as
in Genoa, Geneva, Nuremberg, Venice, at <SPAN href="#note679">[679]</SPAN>5, 6, 7, not above 8 per
centum, as the supervisors, or <span lang="la">aerarii praefecti</span> shall think fit. <SPAN href="#note680">[680]</SPAN>And
as it shall not be lawful for each man to be an usurer that will, so shall
it not be lawful for all to take up money at use, not to prodigals and
spendthrifts, but to merchants, young tradesmen, such as stand in need, or
know honestly how to employ it, whose necessity, cause and condition the
said supervisors shall approve of.
<p>I will have no private monopolies, to enrich one man, and beggar a
multitude, <SPAN href="#note681">[681]</SPAN>multiplicity of offices, of supplying by deputies, weights
and measures, the same throughout, and those rectified by the <span lang="la">Primum
mobile</span> and sun's motion, threescore miles to a degree according to
observation, 1000 geometrical paces to a mile, five foot to a pace, twelve
inches to a foot, &c. and from measures known it is an easy matter to
rectify weights, &c. to cast up all, and resolve bodies by algebra,
stereometry. I hate wars if they be not <span lang="la">ad populi salutem</span> upon urgent
occasion, <SPAN href="#note682">[682]</SPAN><span lang="la">odimus accipitrim, quia semper vivit in armis</span> <SPAN href="#note683">[683]</SPAN>
offensive wars, except the cause be very just, I will not allow of. For I
do highly magnify that saying of Hannibal to Scipio, in <SPAN href="#note684">[684]</SPAN>Livy, <q>It had
been a blessed thing for you and us, if God had given that mind to our
predecessors, that you had been content with Italy, we with Africa. For
neither Sicily nor Sardinia are worth such cost and pains, so many fleets
and armies, or so many famous Captains' lives.</q> <span lang="la">Omnia prius tentanda</span>,
fair means shall first be tried. <SPAN href="#note685">[685]</SPAN><span lang="la">Peragit tranquilla potestas, Quod
violenta nequit</span>. I will have them proceed with all moderation: but hear
you, Fabius my general, not Minutius, <span lang="la">nam <SPAN href="#note686">[686]</SPAN>qui Consilio nititur
plus hostibus nocet, quam qui sini animi ratione, viribus</span>: And in such
wars to abstain as much as is possible from <SPAN href="#note687">[687]</SPAN>depopulations, burning of
towns, massacring of infants, &c. For defensive wars, I will have forces
still ready at a small warning, by land and sea, a prepared navy, soldiers
<span lang="la">in procinctu, et quam <SPAN href="#note688">[688]</SPAN>Bonfinius apud Hungaros suos vult, virgam
ferream</span>, and money, which is <span lang="la">nerves belli</span>, still in a readiness, and a
sufficient revenue, a third part as in old <SPAN href="#note689">[689]</SPAN>Rome and Egypt, reserved
for the commonwealth; to avoid those heavy taxes and impositions, as well
to defray this charge of wars, as also all other public defalcations,
expenses, fees, pensions, reparations, chaste sports, feasts, donaries,
rewards, and entertainments. All things in this nature especially I will
have maturely done, and with great <SPAN href="#note690">[690]</SPAN>deliberation: <span lang="la">ne quid <SPAN href="#note691">[691]</SPAN>
temere, ne quid remisse ac timide fiat; Sid quo feror hospes</span>? To
prosecute the rest would require a volume. <span lang="la">Manum de tabella</span>, I have been
over tedious in this subject; I could have here willingly ranged, but these
straits wherein I am included will not permit.
<p>From commonwealths and cities, I will descend to families, which have as
many corsives and molestations, as frequent discontents as the rest. Great
affinity there is betwixt a political and economical body; they differ only
in magnitude and proportion of business (so Scaliger <SPAN href="#note692">[692]</SPAN>writes) as they
have both likely the same period, as <SPAN href="#note693">[693]</SPAN>Bodin and <SPAN href="#note694">[694]</SPAN>Peucer hold, out
of Plato, six or seven hundred years, so many times they have the same
means of their vexation and overthrows; as namely, riot, a common ruin of
both, riot in building, riot in profuse spending, riot in apparel, &c. be
it in what kind soever, it produceth the same effects. A <SPAN href="#note695">[695]</SPAN>chorographer
of ours speaking <span lang="la">obiter</span> of ancient families, why they are so frequent in
the north, continue so long, are so soon extinguished in the south, and so
few, gives no other reason but this, <span lang="la">luxus omnia dissipavit</span>, riot hath
consumed all, fine clothes and curious buildings came into this island, as
he notes in his annals, not so many years since; <span lang="la">non sine dispendio
hospitalitatis</span> to the decay of hospitality. Howbeit many times that word
is mistaken, and under the name of bounty and hospitality, is shrouded riot
and prodigality, and that which is commendable in itself well used, hath
been mistaken heretofore, is become by his abuse, the bane and utter ruin
of many a noble family. For some men live like the rich glutton, consuming
themselves and their substance by continual feasting and invitations, with
<SPAN href="#note696">[696]</SPAN>Axilon in Homer, keep open house for all comers, giving entertainment
to such as visit them, <SPAN href="#note697">[697]</SPAN>keeping a table beyond their means, and a
company of idle servants (though not so frequent as of old) are blown up on
a sudden; and as Actaeon was by his hounds, devoured by their kinsmen,
friends, and multitude of followers. <SPAN href="#note698">[698]</SPAN>It is a wonder that Paulus
Jovius relates of our northern countries, what an infinite deal of meat we
consume on our tables; that I may truly say, 'tis not bounty, not
hospitality, as it is often abused, but riot and excess, gluttony and
prodigality; a mere vice; it brings in debt, want, and beggary, hereditary
diseases, consumes their fortunes, and overthrows the good temperature of
their bodies. To this I might here well add their inordinate expense in
building, those fantastical houses, turrets, walks, parks, &c. gaming,
excess of pleasure, and that prodigious riot in apparel, by which means
they are compelled to break up house, and creep into holes. Sesellius in
his commonwealth of <SPAN href="#note699">[699]</SPAN>France, gives three reasons why the French
nobility were so frequently bankrupts: <q>First, because they had so many
lawsuits and contentions one upon another, which were tedious and costly;
by which means it came to pass, that commonly lawyers bought them out of
their possessions. A second cause was their riot, they lived beyond their
means, and were therefore swallowed up by merchants.</q> (La Nove, a French
writer, yields five reasons of his countrymen's poverty, to the same effect
almost, and thinks verily if the gentry of France were divided into ten
parts, eight of them would be found much impaired, by sales, mortgages, and
debts, or wholly sunk in their estates.) <q>The last was immoderate excess in
apparel, which consumed their revenues.</q> How this concerns and agrees with
our present state, look you. But of this elsewhere. As it is in a man's
body, if either head, heart, stomach, liver, spleen, or any one part be
misaffected, all the rest suffer with it: so is it with this economical
body. If the head be naught, a spendthrift, a drunkard, a whoremaster, a
gamester, how shall the family live at ease? <SPAN href="#note700">[700]</SPAN><span lang="la">Ipsa si cupiat solus
servare, prorsus, non potest hanc familiam</span>, as Demea said in the comedy,
Safety herself cannot save it. A good, honest, painful man many times hath
a shrew to his wife, a sickly, dishonest, slothful, foolish, careless woman
to his mate, a proud, peevish flirt, a liquorish, prodigal quean, and by
that means all goes to ruin: or if they differ in nature, he is thrifty,
she spends all, he wise, she sottish and soft; what agreement can there be?
what friendship? Like that of the thrush and swallow in Aesop, instead of
mutual love, kind compellations, whore and thief is heard, they fling
stools at one another's heads. <SPAN href="#note701">[701]</SPAN><span lang="la">Quae intemperies vexat hanc familiam</span>?
All enforced marriages commonly produce such effects, or if on their
behalves it be well, as to live and agree lovingly together, they may have
disobedient and unruly children, that take ill courses to disquiet them,
<SPAN href="#note702">[702]</SPAN><q>their son is a thief, a spendthrift, their daughter a whore;</q> a step
<SPAN href="#note703">[703]</SPAN>mother, or a daughter-in-law distempers all; <SPAN href="#note704">[704]</SPAN>or else for want
of means, many torturers arise, debts, dues, fees, dowries, jointures,
legacies to be paid, annuities issuing out, by means of which, they have
not wherewithal to maintain themselves in that pomp as their predecessors
have done, bring up or bestow their children to their callings, to their
birth and quality, <SPAN href="#note705">[705]</SPAN>and will not descend to their present fortunes.
Oftentimes, too, to aggravate the rest, concur many other inconveniences,
unthankful friends, decayed friends, bad neighbours, negligent servants
<SPAN href="#note706">[706]</SPAN><span lang="la">servi furaces, Versipelles, callidi, occlusa sibi mille clavibus
reserant, furtimque; raptant, consumunt, liguriunt</span>; casualties, taxes,
mulcts, chargeable offices, vain expenses, entertainments, loss of stock,
enmities, emulations, frequent invitations, losses, suretyship, sickness,
death of friends, and that which is the gulf of all, improvidence, ill
husbandry, disorder and confusion, by which means they are drenched on a
sudden in their estates, and at unawares precipitated insensibly into an
inextricable labyrinth of debts, cares, woes, want, grief, discontent and
melancholy itself.
<p>I have done with families, and will now briefly run over some few sorts and
conditions of men. The most secure, happy, jovial, and merry in the world's
esteem are princes and great men, free from melancholy: but for their
cares, miseries, suspicions, jealousies, discontents, folly and madness, I
refer you to Xenophon's Tyrannus, where king Hieron discourseth at large
with Simonides the poet, of this subject. Of all others they are most
troubled with perpetual fears, anxieties, insomuch, that as he said in
<SPAN href="#note707">[707]</SPAN>Valerius, if thou knewest with what cares and miseries this robe were
stuffed, thou wouldst not stoop to take it up. Or put case they be secure
and free from fears and discontents, yet they are void <SPAN href="#note708">[708]</SPAN>of reason too
oft, and precipitate in their actions, read all our histories, <span lang="la">quos de
stultis prodidere stulti</span>, Iliades, Aeneides, Annales, and what is the
subject?
<div class="poem" lang="la">
<div class="line">Stultorum regum, et populorum continet aestus.</div>
</div><div class="poem">
<div class="line">The giddy tumults and the foolish rage</div>
<div class="line">Of kings and people.</div>
</div>How mad they are, how furious, and upon small occasions, rash and
inconsiderate in their proceedings, how they dote, every page almost will
witness,
<div class="poem" lang="la">
<div class="line">———delirant reges, plectuntur Achivi.</div>
</div><div class="poem">
<div class="line">When doting monarchs urge</div>
<div class="line">Unsound resolves, their subjects feel the scourge.</div>
</div>
<p>Next in place, next in miseries and discontents, in all manner of
hair-brain actions, are great men, <span lang="la">procul a Jove, procul a fulmine</span>, the
nearer the worse. If they live in court, they are up and down, ebb and flow
with their princes' favours, <span lang="la">Ingenium vultu statque caditque suo</span>, now
aloft, tomorrow down, as <SPAN href="#note709">[709]</SPAN>Polybius describes them, <q>like so many
casting counters, now of gold, tomorrow of silver, that vary in worth as
the computant will; now they stand for units, tomorrow for thousands; now
before all, and anon behind.</q> Beside, they torment one another with mutual
factions, emulations: one is ambitious, another enamoured, a third in debt,
a prodigal, overruns his fortunes, a fourth solicitous with cares, gets
nothing, &c. But for these men's discontents, anxieties, I refer you to
Lucian's Tract, <span lang="la">de mercede conductis</span>, <SPAN href="#note710">[710]</SPAN>Aeneas Sylvius (<span lang="la">libidinis et
stultitiae servos</span>, he calls them), Agrippa, and many others.
<p>Of philosophers and scholars <span lang="la">priscae sapientiae dictatores</span>, I have already
spoken in general terms, those superintendents of wit and learning, men
above men, those refined men, minions of the muses,
<div class="poem" lang="la">
<div class="line"><SPAN href="#note711">[711]</SPAN>———mentemque habere queis bonam</div>
<div class="line">Et esse <SPAN href="#note712">[712]</SPAN>corculis datum est.———</div>
</div>
<SPAN href="#note713">[713]</SPAN>These acute and subtle sophisters, so much honoured, have as much
need of hellebore as others.—<SPAN href="#note714">[714]</SPAN><span lang="la">O medici mediam pertundite venam.</span>
Read Lucian's Piscator, and tell how he esteemed them; Agrippa's Tract of
the vanity of Sciences; nay read their own works, their absurd tenets,
prodigious paradoxes, <span lang="la">et risum teneatis amici</span>? You shall find that of
Aristotle true, <span lang="la">nullum magnum ingenium sine mixtura dementiae</span>, they have a
worm as well as others; you shall find a fantastical strain, a fustian, a
bombast, a vainglorious humour, an affected style, &c., like a prominent
thread in an uneven woven cloth, run parallel throughout their works. And
they that teach wisdom, patience, meekness, are the veriest dizzards,
harebrains, and most discontent. <SPAN href="#note715">[715]</SPAN><q>In the multitude of wisdom is
grief, and he that increaseth wisdom, increaseth sorrow.</q> I need not quote
mine author; they that laugh and contemn others, condemn the world of
folly, deserve to be mocked, are as giddy-headed, and lie as open as any
other. <SPAN href="#note716">[716]</SPAN>Democritus, that common flouter of folly, was ridiculous
himself, barking Menippus, scoffing Lucian, satirical Lucilius, Petronius,
Varro, Persius, &c., may be censured with the rest, <span lang="la">Loripedem rectus
derideat, Aethiopem albus.</span> Bale, Erasmus, Hospinian, Vives, Kemnisius,
explode as a vast ocean of obs and sols, school divinity. <SPAN href="#note717">[717]</SPAN>A labyrinth
of intricable questions, unprofitable contentions, <span lang="la">incredibilem
delirationem</span>, one calls it. If school divinity be so censured, <span lang="la">subtilis
<SPAN href="#note718">[718]</SPAN>Scotus lima veritatis, Occam irrefragabilis, cujus ingenium vetera
omnia ingenia subvertit</span>, &c. Baconthrope, Dr. Resolutus, and <span lang="la">Corculum
Theolgiae</span>, Thomas himself, Doctor <SPAN href="#note719">[719]</SPAN>Seraphicus, <span lang="la">cui dictavit Angelus</span>,
&c. What shall become of humanity? <span lang="la">Ars stulta</span>, what can she plead? what
can her followers say for themselves? Much learning, <SPAN href="#note720">[720]</SPAN>
<span lang="la">cere-diminuit-brum</span>, hath cracked their sconce, and taken such root, that
<span lang="la">tribus Anticyris caput insanabile</span>, hellebore itself can do no good, nor
that renowned <SPAN href="#note721">[721]</SPAN>lantern of Epictetus, by which if any man studied, he
should be as wise as he was. But all will not serve; rhetoricians, <span lang="la">in
ostentationem loquacitatis multa agitant</span>, out of their volubility of
tongue, will talk much to no purpose, orators can persuade other men what
they will, <span lang="la">quo volunt, unde volunt</span>, move, pacify, &c., but cannot settle
their own brains, what saith Tully? <span lang="la">Malo indisertam prudentiam, quam
loquacem, stultitiam</span>; and as <SPAN href="#note722">[722]</SPAN>Seneca seconds him, a wise man's
oration should not be polite or solicitous. <SPAN href="#note723">[723]</SPAN>Fabius esteems no better
of most of them, either in speech, action, gesture, than as men beside
themselves, <span lang="la">insanos declamatores</span>; so doth Gregory, <span lang="la">Non mihi sapit qui
sermone, sed qui factis sapit.</span> Make the best of him, a good orator is a
turncoat, an evil man, <span lang="la">bonus orator pessimus vir</span>, his tongue is set to
sale, he is a mere voice, as <SPAN href="#note724">[724]</SPAN>he said of a nightingale, <span lang="la">dat sine
mente sonum</span>, an hyperbolical liar, a flatterer, a parasite, and as <SPAN href="#note725">[725]</SPAN>
Ammianus Marcellinus will, a corrupting cozener, one that doth more
mischief by his fair speeches, than he that bribes by money; for a man may
with more facility avoid him that circumvents by money, than him that
deceives with glozing terms; which made <SPAN href="#note726">[726]</SPAN>Socrates so much abhor and
explode them. <SPAN href="#note727">[727]</SPAN>Fracastorius, a famous poet, freely grants all poets to
be mad; so doth <SPAN href="#note728">[728]</SPAN>Scaliger; and who doth not? <span lang="la">Aut insanit homo, aut
versus facit</span> (He's mad or making verses), Hor. <span class="cite">Sat. vii. l. 2.</span> <span lang="la">Insanire
lubet, i. versus componere.</span> Virg. <span class="cite">3 Ecl.</span>; so Servius interprets it, all
poets are mad, a company of bitter satirists, detractors, or else
parasitical applauders: and what is poetry itself, but as Austin holds,
<span lang="la">Vinum erroris ab ebriis doctoribus propinatum</span>? You may give that censure
of them in general, which Sir Thomas More once did of Germanus Brixius'
poems in particular.
<div class="poem" lang="la">
<div class="line">———vehuntur</div>
<div class="line">In rate stultitiae sylvam habitant Furiae.<SPAN href="#note729">[729]</SPAN></div>
</div>
<p>Budaeus, in an epistle of his to Lupsetus, will have civil law to be the
tower of wisdom; another honours physic, the quintessence of nature; a
third tumbles them both down, and sets up the flag of his own peculiar
science. Your supercilious critics, grammatical triflers, note-makers,
curious antiquaries, find out all the ruins of wit, <span lang="la">ineptiarum delicias</span>,
amongst the rubbish of old writers; <SPAN href="#note730">[730]</SPAN><span lang="la">Pro stultis habent nisi aliquid
sufficiant invenire, quod in aliorum scriptis vertant vitio</span>, all fools
with them that cannot find fault; they correct others, and are hot in a
cold cause, puzzle themselves to find out how many streets in Rome, houses,
gates, towers, Homer's country, Aeneas's mother, Niobe's daughters, <span lang="la">an
Sappho publica fuerit? ovum <SPAN href="#note731">[731]</SPAN>prius extiterit an gallina! &c. et alia
quae dediscenda essent scire, si scires</span>, as <SPAN href="#note732">[732]</SPAN>Seneca holds. What
clothes the senators did wear in Rome, what shoes, how they sat, where they
went to the close-stool, how many dishes in a mess, what sauce, which for
the present for an historian to relate, <SPAN href="#note733">[733]</SPAN>according to Lodovic. Vives,
is very ridiculous, is to them most precious elaborate stuff, they admired
for it, and as proud, as triumphant in the meantime for this discovery, as
if they had won a city, or conquered a province; as rich as if they had
found a mine of gold ore. <span lang="la">Quosvis auctores absurdis commentis suis
percacant et stercorant</span>, one saith, they bewray and daub a company of
books and good authors, with their absurd comments, <span lang="la">correctorum
sterquilinia</span> <SPAN href="#note734">[734]</SPAN>Scaliger calls them, and show their wit in censuring
others, a company of foolish note-makers, humble-bees, dors, or beetles,
<span lang="la">inter stercora ut plurimum versantur</span>, they rake over all those rubbish
and dunghills, and prefer a manuscript many times before the Gospel itself,
<SPAN href="#note735">[735]</SPAN><span lang="la">thesaurum criticum</span>, before any treasure, and with their deleaturs,
<span lang="la">alii legunt sic, meus codex sic habet</span>, with their <span lang="la">postremae editiones</span>,
annotations, castigations, &c. make books dear, themselves ridiculous, and
do nobody good, yet if any man dare oppose or contradict, they are mad, up
in arms on a sudden, how many sheets are written in defence, how bitter
invectives, what apologies? <SPAN href="#note736">[736]</SPAN><span lang="la">Epiphilledes hae sunt ut merae, nugae</span>. But
I dare say no more of, for, with, or against them, because I am liable to
their lash as well as others. Of these and the rest of our artists and
philosophers, I will generally conclude they are a kind of madmen, as <SPAN href="#note737">[737]</SPAN>
Seneca esteems of them, to make doubts and scruples, how to read them
truly, to mend old authors, but will not mend their own lives, or teach us
<span lang="la">ingevia sanare, memoriam officiorum ingerere, ac fidem in rebus humanis
retinere</span>, to keep our wits in order, or rectify our manners. <span lang="la">Numquid tibi
demens videtur, si istis operam impenderit</span>? Is not he mad that draws lines
with Archimedes, whilst his house is ransacked, and his city besieged, when
the whole world is in combustion, or we whilst our souls are in danger,
(<span lang="la">mors sequitur, vita fugit</span>) to spend our time in toys, idle questions,
and things of no worth?
<p>That <SPAN href="#note738">[738]</SPAN>lovers are mad, I think no man will deny, <span lang="la">Amare simul et
sapere, ipsi Jovi non datur</span>, Jupiter himself cannot intend both at once.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note739">[739]</SPAN>Non bene conveniunt, nec in una sede morantur</div>
<div class="line">Majestas et amor.</div>
</div>
<p>Tully, when he was invited to a second marriage, replied, he could not
<span lang="la">simul amare et sapere</span> be wise and love both together. <SPAN href="#note740">[740]</SPAN><span lang="la">Est orcus
ille, vis est immedicabilis, est rabies insana</span>, love is madness, a hell,
an incurable disease; <span lang="la">inpotentem et insanam libidinem</span> <SPAN href="#note741">[741]</SPAN>Seneca calls
it, an impotent and raging lust. I shall dilate this subject apart; in the
meantime let lovers sigh out the rest.
<p><SPAN href="#note742">[742]</SPAN>Nevisanus the lawyer holds it for an axiom, <q>most women are fools,</q>
<SPAN href="#note743">[743]</SPAN><span lang="la">consilium foeminis invalidum</span>; Seneca, men, be they young or old;
who doubts it, youth is mad as Elius in Tully, <span lang="la">Stulti adolescentuli</span>, old
age little better, <span lang="la">deleri senes</span>, &c. Theophrastes, in the 107th year of
his age, <SPAN href="#note744">[744]</SPAN>said he then began to be to wise, <span lang="la">tum sapere coepit</span>, and
therefore lamented his departure. If wisdom come so late, where shall we
find a wise man? Our old ones dote at threescore-and-ten. I would cite more
proofs, and a better author, but for the present, let one fool point at
another. <SPAN href="#note745">[745]</SPAN>Nevisanus hath as hard an opinion of <SPAN href="#note746">[746]</SPAN>rich men, <q>wealth
and wisdom cannot dwell together,</q> <span lang="la">stultitiam patiuntur opes</span>, <SPAN href="#note747">[747]</SPAN>and
they do commonly <SPAN href="#note748">[748]</SPAN><span lang="la">infatuare cor hominis</span>, besot men; and as we see
it, <q>fools have fortune:</q> <SPAN href="#note749">[749]</SPAN><span lang="la">Sapientia non invenitur in terra suaviter
viventium</span>. For beside a natural contempt of learning, which accompanies
such kind of men, innate idleness (for they will take no pains), and which
<SPAN href="#note750">[750]</SPAN>Aristotle observes, <span lang="la">ubi mens plurima, ibi minima fortuna, ubi
plurima fortuna, ibi mens perexigua</span>, great wealth and little wit go
commonly together: they have as much brains some of them in their heads as
in their heels; besides this inbred neglect of liberal sciences, and all
arts, which should <span lang="la">excolere mentem</span>, polish the mind, they have most part
some gullish humour or other, by which they are led; one is an Epicure, an
Atheist, a second a gamester, a third a whoremaster (fit subjects all for
a satirist to work upon);
<div class="poem" lang="la">
<div class="line"><SPAN href="#note751">[751]</SPAN>Hic nuptarum insanit amoribus, hic puerorum.</div>
</div><div class="poem">
<div class="line">One burns to madness for the wedded dame;</div>
<div class="line">Unnatural lusts another's heart inflame.</div>
</div>
<SPAN href="#note752">[752]</SPAN>one is mad of hawking, hunting, cocking; another of carousing,
horse-riding, spending; a fourth of building, fighting, &c., <span lang="la">Insanit
veteres statuas Damasippus emendo</span>, Damasippus hath an humour of his own,
to be talked of: <SPAN href="#note753">[753]</SPAN>Heliodorus the Carthaginian another. In a word, as
Scaliger concludes of them all, they are <span lang="la">Statuae erectae stultitiae</span>, the
very statutes or pillars of folly. Choose out of all stories him that hath
been most admired, you shall still find, <span lang="la">multa ad laudem, multa ad
vituperationem magnifica</span>, as <SPAN href="#note754">[754]</SPAN>Berosus of Semiramis; <span lang="la">omnes mortales
militia triumphis, divitiis</span>, &c., <span lang="la">tum et luxu, caede, caeterisque vitiis
antecessit</span>, as she had some good, so had she many bad parts.
<p>Alexander, a worthy man, but furious in his anger, overtaken in drink:
Caesar and Scipio valiant and wise, but vainglorious, ambitious: Vespasian
a worthy prince, but covetous: <SPAN href="#note755">[755]</SPAN>Hannibal, as he had mighty virtues, so
had he many vices; <span lang="la">unam virtutem mille vitia comitantur</span>, as Machiavel of
Cosmo de Medici, he had two distinct persons in him. I will determine of
them all, they are like these double or turning pictures; stand before
which you see a fair maid, on the one side an ape, on the other an owl;
look upon them at the first sight, all is well, but farther examine, you
shall find them wise on the one side, and fools on the other; in some few
things praiseworthy, in the rest incomparably faulty. I will say nothing of
their diseases, emulations, discontents, wants, and such miseries: let
poverty plead the rest in Aristophanes' Plutus.
<p>Covetous men, amongst others, are most mad, <SPAN href="#note756">[756]</SPAN>they have all the
symptoms of melancholy, fear, sadness, suspicion, &c., as shall be proved
in its proper place,
<div class="poem" lang="la">
<div class="line">Danda est Hellebori multo pars maxima avaris.</div>
</div><div class="poem">
<div class="line">Misers make Anticyra their own;</div>
<div class="line">Its hellebore reserved for them alone.</div>
</div>
<p>And yet methinks prodigals are much madder than they, be of what condition
they will, that bear a public or private purse; as a <SPAN href="#note757">[757]</SPAN>Dutch writer
censured Richard the rich duke of Cornwall, suing to be emperor, for his
profuse spending, <span lang="la">qui effudit pecuniam, ante pedes principium Electorum
sicut aquam</span>, that scattered money like water; I do censure them, <span lang="la">Stulta
Anglia</span> (saith he) <span lang="la">quae, tot denariis sponte est privata, stulti principes
Alemaniae, qui nobile jus suum pro pecunia vendiderunt</span>; spendthrifts,
bribers, and bribe-takers are fools, and so are <SPAN href="#note758">[758]</SPAN>all they that cannot
keep, disburse, or spend their moneys well.
<p>I might say the like of angry, peevish, envious, ambitious; <SPAN href="#note759">[759]</SPAN>
<span lang="la">Anticyras melior sorbere meracas</span>; Epicures, Atheists, Schismatics,
Heretics; <span lang="la">hi omnes habent imaginationem laesam</span> (saith Nymannus) <q>and their
madness shall be evident,</q> <span class="bibcite">2 Tim. iii. 9</span>. <SPAN href="#note760">[760]</SPAN>Fabatus, an Italian, holds
seafaring men all mad; <q>the ship is mad, for it never stands still; the
mariners are mad, to expose themselves to such imminent dangers: the waters
are raging mad, in perpetual motion: the winds are as mad as the rest, they
know not whence they come, whither they would go: and those men are maddest
of all that go to sea; for one fool at home, they find forty abroad.</q> He
was a madman that said it, and thou peradventure as mad to read it. <SPAN href="#note761">[761]</SPAN>
Felix Platerus is of opinion all alchemists are mad, out of their wits;
<SPAN href="#note762">[762]</SPAN>Atheneus saith as much of fiddlers, <span lang="la">et musarum luscinias</span>, <SPAN href="#note763">[763]</SPAN>
Musicians, <span lang="la">omnes tibicines insaniunt, ubi semel efflant, avolat illico
mens</span>, in comes music at one ear, out goes wit at another. Proud and
vainglorious persons are certainly mad; and so are <SPAN href="#note764">[764]</SPAN>lascivious; I can
feel their pulses beat hither; horn-mad some of them, to let others lie
with their wives, and wink at it.
<p>To insist <SPAN href="#note765">[765]</SPAN>in all particulars, were an Herculean task, to <SPAN href="#note766">[766]</SPAN>reckon
up <SPAN href="#note767">[767]</SPAN><span lang="la">insanas substructiones, insanos labores, insanum luxum</span>, mad
labours, mad books, endeavours, carriages, gross ignorance, ridiculous
actions, absurd gestures; <span lang="la">insanam gulam, insaniam villarum, insana
jurgia</span>, as Tully terms them, madness of villages, stupend structures; as
those Egyptian Pyramids, Labyrinths and Sphinxes, which a company of
crowned asses, <span lang="la">ad ostentationem opum</span>, vainly built, when neither the
architect nor king that made them, or to what use and purpose, are yet
known: to insist in their hypocrisy, inconstancy, blindness, rashness,
<span lang="la">dementem temeritatem</span>, fraud, cozenage, malice, anger, impudence,
ingratitude, ambition, gross superstition, <SPAN href="#note768">[768]</SPAN><span lang="la">tempora infecta et
adulatione sordida</span>, as in Tiberius' times, such base flattery, stupend,
parasitical fawning and colloguing, &c. brawls, conflicts, desires,
contentions, it would ask an expert Vesalius to anatomise every member.
Shall I say? Jupiter himself, Apollo, Mars, &c. doted; and
monster-conquering Hercules that subdued the world, and helped others,
could not relieve himself in this, but mad he was at last. And where shall
a man walk, converse with whom, in what province, city, and not meet with
Signior Deliro, or Hercules Furens, Maenads, and Corybantes? Their speeches
say no less. <SPAN href="#note769">[769]</SPAN><span lang="la">E fungis nati homines</span>, or else they fetched their
pedigree from those that were struck by Samson with the jaw-bone of an ass.
Or from Deucalion and Pyrrha's stones, for <span lang="la">durum genus sumus</span>, <SPAN href="#note770">[770]</SPAN>
<span lang="la">marmorei sumus</span>, we are stony-hearted, and savour too much of the stock,
as if they had all heard that enchanted horn of Astolpho, that English duke
in Ariosto, which never sounded but all his auditors were mad, and for fear
ready to make away with themselves; <SPAN href="#note771">[771]</SPAN>or landed in the mad haven in the
Euxine sea of <span lang="la">Daphnis insana</span>, which had a secret quality to dementate;
they are a company of giddy-heads, afternoon men, it is Midsummer moon
still, and the dog-days last all the year long, they are all mad. Whom
shall I then except? Ulricus Huttenus <SPAN href="#note772">[772]</SPAN><span lang="la">nemo, nam, nemo omnibus horis
sapit, Nemo nascitur sine vitiis, Crimine Nemo caret, Nemo sorte sua vivit
contentus, Nemo in amore sapit, Nemo bonus, Nemo sapiens, Nemo, est ex omni
parti beatus</span>, &c. <SPAN href="#note773">[773]</SPAN>and therefore Nicholas Nemo, or Monsieur Nobody
shall go free, <span lang="la">Quid valeat nemo, Nemo referre potest</span>? But whom shall I
except in the second place? such as are silent, <span lang="la">vir sapit qui pauca
loquitur</span>; <SPAN href="#note774">[774]</SPAN>no better way to avoid folly and madness, than by
taciturnity. Whom in a third? all senators, magistrates; for all fortunate
men are wise, and conquerors valiant, and so are all great men, <span lang="la">non est
bonum ludere cum diis</span>, they are wise by authority, good by their office
and place, <span lang="la">his licet impune pessimos esse</span>, (some say) we must not speak
of them, neither is it fit; <span lang="la">per me sint omnia protinus alba</span>, I will not
think amiss of them. Whom next? Stoics? <span lang="la">Sapiens Stoicus</span>, and he alone is
subject to no perturbations, as <SPAN href="#note775">[775]</SPAN>Plutarch scoffs at him, <q>he is not
vexed with torments, or burnt with fire, foiled by his adversary, sold of
his enemy: though he be wrinkled, sand-blind, toothless, and deformed; yet
he is most beautiful, and like a god, a king in conceit, though not worth a
groat. He never dotes, never mad, never sad, drunk, because virtue cannot
be taken away,</q> as <SPAN href="#note776">[776]</SPAN>Zeno holds, <q>by reason of strong apprehension,</q>
but he was mad to say so. <SPAN href="#note777">[777]</SPAN><span lang="la">Anticyrae caelo huic est opus aut dolabra</span>,
he had need to be bored, and so had all his fellows, as wise as they would
seem to be. Chrysippus himself liberally grants them to be fools as well as
others, at certain times, upon some occasions, <span lang="la">amitti virtutem ait per
ebrietatem, aut atribilarium morbum</span>, it may be lost by drunkenness or
melancholy, he may be sometimes crazed as well as the rest: <SPAN href="#note778">[778]</SPAN><span lang="la">ad
summum sapiens nisi quum pituita molesta</span>. I should here except some
Cynics, Menippus, Diogenes, that Theban Crates; or to descend to these
times, that omniscious, only wise fraternity <SPAN href="#note779">[779]</SPAN>of the Rosicrucians,
those great theologues, politicians, philosophers, physicians, philologers,
artists, &c. of whom S. Bridget, Albas Joacchimus, Leicenbergius, and such
divine spirits have prophesied, and made promise to the world, if at least
there be any such (Hen. <SPAN href="#note780">[780]</SPAN>Neuhusius makes a doubt of it, <SPAN href="#note781">[781]</SPAN>
Valentinus Andreas and others) or an Elias artifex their Theophrastian
master; whom though Libavius and many deride and carp at, yet some will
have to be <q>the <SPAN href="#note782">[782]</SPAN>renewer of all arts and sciences,</q> reformer of the
world, and now living, for so Johannes Montanus Strigoniensis, that great
patron of Paracelsus, contends, and certainly avers <SPAN href="#note783">[783]</SPAN><q>a most divine
man,</q> and the quintessence of wisdom wheresoever he is; for he, his
fraternity, friends, &c. are all <SPAN href="#note784">[784]</SPAN><q>betrothed to wisdom,</q> if we may
believe their disciples and followers. I must needs except Lipsius and the
Pope, and expunge their name out of the catalogue of fools. For besides
that parasitical testimony of Dousa,
<div class="poem" lang="la">
<div class="line">A Sole exoriente Maeotidas usque paludes,</div>
<div class="line">Nemo est qui justo se aequiparare queat.<SPAN href="#note785">[785]</SPAN></div>
</div>Lipsius saith of himself, that he was <SPAN href="#note786">[786]</SPAN><span lang="la">humani generis quidem
paedagogus voce et stylo</span>, a grand signior, a master, a tutor of us all, and
for thirteen years he brags how he sowed wisdom in the Low Countries, as
Ammonius the philosopher sometimes did in Alexandria, <SPAN href="#note787">[787]</SPAN><span lang="la">cum humanitate
literas et sapientiam cum prudentia: antistes sapientiae</span>, he shall be
<span lang="la">Sapientum Octavus</span>. The Pope is more than a man, as <SPAN href="#note788">[788]</SPAN>his parrots often
make him, a demigod, and besides his holiness cannot err, <span lang="la">in Cathedra</span>
belike: and yet some of them have been magicians, Heretics, Atheists,
children, and as Platina saith of John 22, <span lang="la">Et si vir literatus, multa
stoliditatem et laevitatem prae se ferentia egit, stolidi et socordis vir
ingenii</span>, a scholar sufficient, yet many things he did foolishly, lightly.
I can say no more than in particular, but in general terms to the rest,
they are all mad, their wits are evaporated, and, as Ariosto feigns, <span class="cite">l. 34</span>,
kept in jars above the moon.
<div class="poem">
<div class="line">Some lose their wits with love, some with ambition,</div>
<div class="line">Some following <SPAN href="#note789">[789]</SPAN>Lords and men of high condition.</div>
<div class="line">Some in fair jewels rich and costly set,</div>
<div class="line">Others in Poetry their wits forget.</div>
<div class="line">Another thinks to be an Alchemist,</div>
<div class="line">Till all be spent, and that his number's mist.</div>
</div>Convicted fools they are, madmen upon record; and I am afraid past cure
many of them, <SPAN href="#note790">[790]</SPAN><span lang="la">crepunt inguina</span>, the symptoms are manifest, they are
all of Gotam parish:
<div class="poem" lang="la">
<div class="line"><SPAN href="#note791">[791]</SPAN>Quum furor haud dubius, quum sit manifesta phrenesis,</div>
</div><div class="poem">
<div class="line">Since madness is indisputable, since frenzy is obvious.</div>
</div>what remains then <SPAN href="#note792">[792]</SPAN>but to send for Lorarios, those officers to carry
them all together for company to Bedlam, and set Rabelais to be their
physician.
<p>If any man shall ask in the meantime, who I am that so boldly censure
others, <span lang="la">tu nullane habes vitia</span>? have I no faults? <SPAN href="#note793">[793]</SPAN>Yes, more than
thou hast, whatsoever thou art. <span lang="la">Nos numerus sumus</span>, I confess it again, I
am as foolish, as mad as any one.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note794">[794]</SPAN>Insanus vobis videor, non deprecor ipse,</div>
<div class="line">Quo minus insanus,———</div>
</div>
<p>I do not deny it, <span lang="la">demens de populo dematur</span>. My comfort is, I have more
fellows, and those of excellent note. And though I be not so right or so
discreet as I should be, yet not so mad, so bad neither, as thou perhaps
takest me to be.
<p>To conclude, this being granted, that all the world is melancholy, or mad,
dotes, and every member of it, I have ended my task, and sufficiently
illustrated that which I took upon me to demonstrate at first. At this
present I have no more to say; <span lang="la">His sanam mentem Democritus</span>, I can but
wish myself and them a good physician, and all of us a better mind.
<p>And although for the above-named reasons, I had a just cause to undertake
this subject, to point at these particular species of dotage, that so men
might acknowledge their imperfections, and seek to reform what is amiss;
yet I have a more serious intent at this time; and to omit all impertinent
digressions, to say no more of such as are improperly melancholy, or
metaphorically mad, lightly mad, or in disposition, as stupid, angry,
drunken, silly, sottish, sullen, proud, vainglorious, ridiculous, beastly,
peevish, obstinate, impudent, extravagant, dry, doting, dull, desperate,
harebrain, &c. mad, frantic, foolish, heteroclites, which no new <SPAN href="#note795">[795]</SPAN>
hospital can hold, no physic help; my purpose and endeavour is, in the
following discourse to anatomise this humour of melancholy, through all its
parts and species, as it is an habit, or an ordinary disease, and that
philosophically, medicinally, to show the causes, symptoms, and several
cures of it, that it may be the better avoided. Moved thereunto for the
generality of it, and to do good, it being a disease so frequent, as <SPAN href="#note796">[796]</SPAN>
Mercurialis observes, <q>in these our days; so often happening,</q> saith <SPAN href="#note797">[797]</SPAN>
Laurentius, <q>in our miserable times,</q> as few there are that feel not the
smart of it. Of the same mind is Aelian Montaltus, <SPAN href="#note798">[798]</SPAN>Melancthon, and
others; <SPAN href="#note799">[799]</SPAN>Julius Caesar Claudinus calls it the <q>fountain of all other
diseases, and so common in this crazed age of ours, that scarce one of a
thousand is free from it;</q> and that splenetic hypochondriacal wind
especially, which proceeds from the spleen and short ribs. Being then a
disease so grievous, so common, I know not wherein to do a more general
service, and spend my time better, than to prescribe means how to prevent
and cure so universal a malady, an epidemical disease, that so often, so
much crucifies the body and mind.
<p>If I have overshot myself in this which hath been hitherto said, or that it
is, which I am sure some will object, too fantastical, <q>too light and
comical for a Divine, too satirical for one of my profession,</q> I will
presume to answer with <SPAN href="#note800">[800]</SPAN>Erasmus, in like case, 'tis not I, but
Democritus, Democritus <span lang="la">dixit</span>: you must consider what it is to speak in
one's own or another's person, an assumed habit and name; a difference
betwixt him that affects or acts a prince's, a philosopher's, a
magistrate's, a fool's part, and him that is so indeed; and what liberty
those old satirists have had; it is a cento collected from others; not I,
but they that say it.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note801">[801]</SPAN>Dixero si quid forte jocosius, hoc mihi juris</div>
<div class="line">Cum venia, dabis———</div>
</div><div class="poem">
<div class="line">Yet some indulgence I may justly claim,</div>
<div class="line">If too familiar with another's fame.</div>
</div>
<p>Take heed you mistake me not. If I do a little forget myself, I hope you
will pardon it. And to say truth, why should any man be offended, or take
exceptions at it?
<div class="poem" lang="la">
<div class="line">Licuit, semperque licebit,</div>
<div class="line">Parcere personis, dicere de vitiis.</div>
</div><div class="poem">
<div class="line">It lawful was of old, and still will be,</div>
<div class="line">To speak of vice, but let the name go free.</div>
</div>I hate their vices, not their persons. If any be displeased, or take aught
unto himself, let him not expostulate or cavil with him that said it (so
did <SPAN href="#note802">[802]</SPAN>Erasmus excuse himself to Dorpius, <span lang="la">si parva licet componere
magnis</span>) and so do I; <q>but let him be angry with himself, that so betrayed
and opened his own faults in applying it to himself:</q> <SPAN href="#note803">[803]</SPAN><q>if he be guilty
and deserve it, let him amend, whoever he is, and not be angry.</q> <q>He that
hateth correction is a fool,</q> <span class="bibcite">Prov. xii. 1</span>. If he be not guilty, it
concerns him not; it is not my freeness of speech, but a guilty conscience,
a galled back of his own that makes him wince.
<div class="poem" lang="la">
<div class="line">Suspicione si quis errabit sua,</div>
<div class="line">Et rapiet ad se, quod erit commune omnium,</div>
<div class="line">Stulte nudabit animi conscientiam.<SPAN href="#note804">[804]</SPAN></div>
</div>I deny not this which I have said savours a little of Democritus; <SPAN href="#note805">[805]</SPAN>
<span lang="la">Quamvis ridentem dicere verum quid velat</span>; one may speak in jest, and yet
speak truth. It is somewhat tart, I grant it; <span lang="la">acriora orexim excitant
embammata</span>, as he said, sharp sauces increase appetite, <SPAN href="#note806">[806]</SPAN><span lang="la">nec cibus
ipse juvat morsu fraudatus aceti</span>. Object then and cavil what thou wilt, I
ward all with <SPAN href="#note807">[807]</SPAN>Democritus's buckler, his medicine shall salve it;
strike where thou wilt, and when: <span lang="la">Democritus dixit</span>, Democritus will
answer it. It was written by an idle fellow, at idle times, about our
Saturnalian or Dionysian feasts, when as he said, <span lang="la">nullum libertati
periculum est</span>, servants in old Rome had liberty to say and do what them
list. When our countrymen sacrificed to their goddess <SPAN href="#note808">[808]</SPAN>Vacuna, and sat
tippling by their Vacunal fires. I writ this, and published this <span lang="gr">οὕτις ἕλεγεν</span>, it is <span lang="la">neminis nihil</span>. The time, place, persons, and all
circumstances apologise for me, and why may not I then be idle with others?
speak my mind freely? If you deny me this liberty, upon these presumptions
I will take it: I say again, I will take it.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note809">[809]</SPAN>Si quis est qui dictum in se inclementius</div>
<div class="line">Existimavit esse, sic existimet.</div>
</div>If any man take exceptions, let him turn the buckle of his girdle, I care
not. I owe thee nothing (Reader), I look for no favour at thy hands, I am
independent, I fear not.
<p>No, I recant, I will not, I care, I fear, I confess my fault, acknowledge a
great offence,
<div class="poem" lang="la">
<div class="line">———motos praestat componere fluctus.</div>
</div><div class="poem">
<div class="line">———let's first assuage the troubled waves</div>
</div>I have overshot myself, I have spoken foolishly, rashly, unadvisedly,
absurdly, I have anatomised mine own folly. And now methinks upon a sudden
I am awaked as it were out of a dream; I have had a raving fit, a
fantastical fit, ranged up and down, in and out, I have insulted over the
most kind of men, abused some, offended others, wronged myself; and now
being recovered, and perceiving mine error, cry with <SPAN href="#note810">[810]</SPAN>Orlando,
<span lang="la">Solvite me</span>, pardon (<span lang="la">o boni</span>) that which is past, and I will make you
amends in that which is to come; I promise you a more sober discourse in my
following treatise.
<p>If through weakness, folly, passion, <SPAN href="#note811">[811]</SPAN>discontent, ignorance, I have
said amiss, let it be forgotten and forgiven. I acknowledge that of <SPAN href="#note812">[812]</SPAN>
Tacitus to be true, <span lang="la">Asperae facetiae, ubi nimis ex vero traxere, acrem sui
memoriam relinquunt</span>, a bitter jest leaves a sting behind it: and as an
honourable man observes, <SPAN href="#note813">[813]</SPAN><q>They fear a satirist's wit, he their
memories.</q> I may justly suspect the worst; and though I hope I have wronged
no man, yet in Medea's words I will crave pardon,
<div class="poem" lang="la">
<div class="line">———Illud jam voce extrema peto,</div>
<div class="line">Ne si qua noster dubius effudit dolor,</div>
<div class="line">Maneant in animo verba, sed melior tibi</div>
<div class="line">Memoria nostri subeat, haec irae data</div>
<div class="line">Obliterentur———</div>
</div><div class="poem">
<div class="line">And in my last words this I do desire,</div>
<div class="line">That what in passion I have said, or ire,</div>
<div class="line">May be forgotten, and a better mind,</div>
<div class="line">Be had of us, hereafter as you find.</div>
</div>I earnestly request every private man, as Scaliger did Cardan, not to take
offence. I will conclude in his lines, <span lang="la">Si me cognitum haberes, non solum
donares nobis has facetias nostras, sed etiam indignum duceres, tam humanum
aninum, lene ingenium, vel minimam suspicionem deprecari oportere</span>. If thou
knewest my <SPAN href="#note814">[814]</SPAN>modesty and simplicity, thou wouldst easily pardon and
forgive what is here amiss, or by thee misconceived. If hereafter
anatomizing this surly humour, my hand slip, as an unskilful 'prentice I
lance too deep, and cut through skin and all at unawares, make it smart, or
cut awry, <SPAN href="#note815">[815]</SPAN>pardon a rude hand, an unskilful knife, 'tis a most
difficult thing to keep an even tone, a perpetual tenor, and not sometimes
to lash out; <span lang="la">difficile est Satyram non scribere</span>, there be so many objects
to divert, inward perturbations to molest, and the very best may sometimes
err; <span lang="la">aliquando bonus dormitat Homerus</span> (some times that excellent Homer
takes a nap), it is impossible not in so much to overshoot;—<span lang="la">opere in
longo fas est obrepere, summum</span>. But what needs all this? I hope there will
no such cause of offence be given; if there be, <SPAN href="#note816">[816]</SPAN><span lang="la">Nemo aliquid
recognoscat, nos mentimur omnia</span>. I'll deny all (my last refuge), recant
all, renounce all I have said, if any man except, and with as much facility
excuse, as he can accuse; but I presume of thy good favour, and gracious
acceptance (gentle reader). Out of an assured hope and confidence thereof,
I will begin.
<p>LECTORI MALE FERIATO.
<p lang="la">Tu vero cavesis edico quisquis es, ne temere sugilles Auctorem hujusce
operis, aut cavillator irrideas. Imo ne vel ex aliorum censura tacite
obloquaris (vis dicam verbo) nequid nasutulus inepte improbes, aut falso
fingas. Nam si talis revera sit, qualem prae se fert Junior Democritus,
seniori Democrito saltem affinis, aut ejus Genium vel tantillum sapiat;
actum de te, censorem aeque ac delatorem <SPAN href="#note817">[817]</SPAN>aget econtra (<span lang="la">petulanti
splene cum sit</span>) sufflabit te in jocos, comminuet in sales, addo etiam, <span lang="la">et
deo risui</span> te sacrificabit.
<p lang="la">Iterum moneo, ne quid cavillere, ne dum Democritum Juniorem conviciis
infames, aut ignominiose vituperes, de te non male sentientem, tu idem
audias ab amico cordato, quod olim vulgus Abderitanum ab <SPAN href="#note818">[818]</SPAN>
Hippocrate, concivem bene meritum et popularem suum Democritum, pro
insano habens. <span lang="la">Ne tu Democrite sapis, stulti autem et insani Abderitae</span>.
<div class="poem" lang="la">
<div class="line"><SPAN href="#note819">[819]</SPAN>Abderitanae pectora plebis habes.</div>
</div>Haec te paucis admonitum volo (male feriate Lector) abi.
<p>TO THE READER AT LEISURE.
<p>Whoever you may be, I caution you against rashly defaming the author of
this work, or cavilling in jest against him. Nay, do not silently reproach
him in consequence of others' censure, nor employ your wit in foolish
disapproval, or false accusation. For, should Democritus Junior prove to be
what he professes, even a kinsman of his elder namesake, or be ever so
little of the same kidney, it is all over with you: he will become both
accuser and judge of you in your spleen, will dissipate you in jests,
pulverise you into salt, and sacrifice you, I can promise you, to the God
of Mirth.
<p>I further advise you, not to asperse, or calumniate, or slander, Democritus
Junior, who possibly does not think ill of you, lest you may hear from some
discreet friend, the same remark the people of Abdera did from Hippocrates,
of their meritorious and popular fellow-citizen, whom they had looked on as
a madman; <q>It is not that you, Democritus, that art wise, but that the
people of Abdera are fools and madmen.</q> <q>You have yourself an Abderitian
soul;</q> and having just given you, gentle reader, these few words of
admonition, farewell.
<div class="poem" lang="la">
<div class="couplet">
<div class="line">Heraclite fleas, misero sic convenit aevo,</div>
<div class="line">Nil nisi turpe vides, nil nisi triste vides.</div>
</div><div class="couplet">
<div class="line">Ride etiam, quantumque lubet, Democrite ride</div>
<div class="line">Non nisi vana vides, non nisi stulta vides.</div>
</div><div class="couplet">
<div class="line">Is fletu, his risu modo gaudeat, unus utrique</div>
<div class="line">Sit licet usque labor, sit licet usque dolor.</div>
</div><div class="couplet">
<div class="line">Nunc opes est (nam totus eheu jam desipit orbis)</div>
<div class="line">Mille Heraclitis, milleque Democritis.</div>
</div><div class="couplet">
<div class="line">Nunc opus est (tanta est insania) transeat omnis</div>
<div class="line">Mundus in Anticyras, gramen in Helleborum.</div>
</div></div>
<div class="poem">
<div class="couplet">
<div class="line">Weep, O Heraclitus, it suits the age,</div>
<div class="line">Unless you see nothing base, nothing sad.</div>
</div><div class="couplet">
<div class="line">Laugh, O Democritus, as much as you please,</div>
<div class="line">Unless you see nothing either vain or foolish.</div>
</div><div class="couplet">
<div class="line">Let one rejoice in smiles, the other in tears;</div>
<div class="line">Let the same labour or pain be the office of both.</div>
</div><div class="couplet">
<div class="line">Now (for alas! how foolish the world has become),</div>
<div class="line">A thousand Heraclitus', a thousand Democritus' are required.</div>
</div><div class="couplet">
<div class="line">Now (so much does madness prevail), all the world must be</div>
<div class="line">Sent to Anticyra, to graze on Hellebore.</div>
</div></div>
<b>Preface</b> | <SPAN href="ampart1.html">Part 1</SPAN> | <SPAN href="ampart2.html">Part 2</SPAN> | <SPAN href="ampart3.html">Part 3</SPAN><br/></div>
<div id="notes">
<h2>Notes</h2>
<div class="note"><SPAN name="note1">1</SPAN>. His elder brother was William Burton, the Leicestershire antiquary, born 24th August, 1575, educated at Sutton Coldfield, admitted commoner, or gentleman commoner, of Brazen Nose College, 1591; at the Inner Temple, 20th May, 1593; B. A. 22d June, 1594; and afterwards a barrister and reporter in the Court of Common Pleas. <q>But his natural genius,</q> says Wood, <q>leading him to the studies of heraldry, genealogies, and antiquities, he became excellent in those obscure and intricate matters; and look upon him as a gentleman, was accounted, by all that knew him, to be the best of his time for those studies, as may appear by his 'Description of Leicestershire.'</q> His weak constitution not permitting him to follow business, he retired into the country, and his greatest work, <q>The Description of Leicestershire,</q> was published in folio, 1623. He died at Falde, after suffering much in the civil war, 6th April, 1645, and was buried in the parish church belonging thereto, called Hanbury.</div>
<div class="note"><SPAN name="note2">2</SPAN>. This is Wood's account. His will says, Nuneaton; but a passage in this work [see fol. 304,] mentions Sutton Coldfield; probably he may have been at both schools.</div>
<div class="note"><SPAN name="note3">3</SPAN>. So in the Register.</div>
<div class="note"><SPAN name="note4">4</SPAN>. So in the Register.</div>
<div class="note"><SPAN name="note5">5</SPAN>. Originating, perhaps, in a note, p. 448, 6th edit. (p. 455 of the present), in which a book is quoted as having been <q>printed at Paris 1624, <i>seven</i> years after Burton's first edition.</q> As, however, the editions after that of 1621, are regularly marked in succession to the eighth, printed in 1676, there seems very little reason to doubt that, in the note above alluded to, either 1624 has been a misprint for 1628, or <i>seven</i> years for <i>three</i> years. The numerous typographical errata in other parts of the work strongly aid this latter supposition.</div>
<div class="note"><SPAN name="note6">6</SPAN>. Haec comice dicta cave ne male capias.</div>
<div class="note"><SPAN name="note7">7</SPAN>. Seneca in ludo in mortem Claudii Caesaris.</div>
<div class="note"><SPAN name="note8">8</SPAN>. Lib. de Curiositate.</div>
<div class="note"><SPAN name="note9">9</SPAN>. Modo haec tibi usui sint, quemvis auctorem fingito. Wecker.</div>
<div class="note"><SPAN name="note10">10</SPAN>. Lib. 10, c. 12. Multa a male feriatis in Democriti nomine commenta data, nobilitatis, auctoritatisque ejus perfugio utentibus.</div>
<div class="note"><SPAN name="note11">11</SPAN>. Martialis. lib. 10, epigr. 14.</div>
<div class="note"><SPAN name="note12">12</SPAN>. Juv. sat. 1.</div>
<div class="note"><SPAN name="note13">13</SPAN>. Auth. Pet. Besseo edit. Coloniae, 1616.</div>
<div class="note"><SPAN name="note14">14</SPAN>. Hip. Epist. Dameget.</div>
<div class="note"><SPAN name="note15">15</SPAN>. Laert. lib 9.</div>
<div class="note"><SPAN name="note16">16</SPAN>. Hortulo sibi cellulam seligens, ibique seipsum includens, vixit solitarius.</div>
<div class="note"><SPAN name="note17">17</SPAN>. Floruit Olympiade 80; 700 annis post Troiam.</div>
<div class="note"><SPAN name="note18">18</SPAN>. Diacos. quod cunctis operibus facile excellit. Laert.</div>
<div class="note"><SPAN name="note19">19</SPAN>. Col. lib. 1. c. 1.</div>
<div class="note"><SPAN name="note20">20</SPAN>. Const. lib. de agric. passim.</div>
<div class="note"><SPAN name="note21">21</SPAN>. Volucrum voces et linguas intelligere se dicit Abderitans Ep. Hip.</div>
<div class="note"><SPAN name="note22">22</SPAN>. Sabellicus exempl., lib. 10. Oculis se privavit, ut melius contemplationi operam daret, sublimi vir ingenio, profundae cogitationis, &c.</div>
<div class="note"><SPAN name="note23">23</SPAN>. Naturalia, moralia, mathematica, liberales disciplinas, artiumque omnium peritiam callebat.</div>
<div class="note"><SPAN name="note24">24</SPAN>. Nothing in nature's power to contrive of which he has not written.</div>
<div class="note"><SPAN name="note25">25</SPAN>. Veni Athenas, et nemo me novit.</div>
<div class="note"><SPAN name="note26">26</SPAN>. Idem contemptui et admirationi habitus.</div>
<div class="note"><SPAN name="note27">27</SPAN>. Solebat ad portam ambulare, et inde, &c. Hip. Ep. Dameg.</div>
<div class="note"><SPAN name="note28">28</SPAN>. Perpetuorisu pulmonem agitare solebat Democritus. Juv. Sat. 7.</div>
<div class="note"><SPAN name="note29">29</SPAN>. Non sum dignus praestare matella. Mart.</div>
<div class="note"><SPAN name="note30">30</SPAN>. Christ Church in Oxford.</div>
<div class="note"><SPAN name="note31">31</SPAN>. Praefat. Hist.</div>
<div class="note"><SPAN name="note32">32</SPAN>. Keeper of our college library, lately revived by Otho Nicolson, Esquire.</div>
<div class="note"><SPAN name="note33">33</SPAN>. Scaliger.</div>
<div class="note"><SPAN name="note34">34</SPAN>. Somebody in everything, nobody in each thing.</div>
<div class="note"><SPAN name="note35">35</SPAN>. In Theat.</div>
<div class="note"><SPAN name="note36">36</SPAN>. Phil. Stoic. li. diff. 8. Dogma cupidis et curiosis ingeniis imprimendum, ut sit talis qui nulli rei serviat, aut exacte unum aliquid elaboret, alia negligens, ut artifices, &c.</div>
<div class="note"><SPAN name="note37">37</SPAN>. Delibare gratum de quocunque cibo, et pittisare de quocunque dolio jucundum.</div>
<div class="note"><SPAN name="note38">38</SPAN>. Essays, lib. 3.</div>
<div class="note"><SPAN name="note39">39</SPAN>. He that is everywhere is nowhere.</div>
<div class="note"><SPAN name="note40">40</SPAN>. Praefat. bibliothec.</div>
<div class="note"><SPAN name="note41">41</SPAN>. Ambo fortes et fortunati, Mars idem magisterii dominus juxta primam Leovitii regulam.</div>
<div class="note"><SPAN name="note42">42</SPAN>. Hensius.</div>
<div class="note"><SPAN name="note43">43</SPAN>. Calide ambientes, solicite litigantes, aut misere excidentes, voces, strepitum contentiones, &c.</div>
<div class="note"><SPAN name="note44">44</SPAN>. Cyp. ad Donat. Unice securus, ne excidam in foro, aut in mari Indico bonis eluam, de dote filiae, patrimonio filii non sum solicitus.</div>
<div class="note"><SPAN name="note45">45</SPAN>. Not so sagacious an observer as simple a narrator.</div>
<div class="note"><SPAN name="note46">46</SPAN>. Hor. Ep. lib. 1. xix., 20.</div>
<div class="note"><SPAN name="note47">47</SPAN>. Per. A laughter with a petulant spleen.</div>
<div class="note"><SPAN name="note48">48</SPAN>. Hor. lib. 1, sat. 9.</div>
<div class="note"><SPAN name="note49">49</SPAN>. Secundum moenia locus erat frondosis populis opacus, vitibusque sponte natis, tenuis prope aqua defluebat, placide murmurans, ubi sedile et domus Democriti conspiciebatur.</div>
<div class="note"><SPAN name="note50">50</SPAN>. Ipse composite considebat, super genua volumen habens, et utrinque alia patentia parata, dissectaque animalia cumulatim strata, quorum viscera rimabatur.</div>
<div class="note"><SPAN name="note51">51</SPAN>. Cum mundus extra se sit, et mente captus sit, et nesciat se languere, ut medelam adhibeat.</div>
<div class="note"><SPAN name="note52">52</SPAN>. Scaliger, Ep. ad Patisonem. Nihil magis lectorem invitat quam in opinatum argilinentum, neque vendibilior merx est quam petulans liber.</div>
<div class="note"><SPAN name="note53">53</SPAN>. Lib. xx. c. 11. Miras sequuntur inscriptionum festivitates.</div>
<div class="note"><SPAN name="note54">54</SPAN>. Praefat. Nat. Hist. Patri obstetricem parturienti filiae accersenti moram injicere possunt.</div>
<div class="note"><SPAN name="note55">55</SPAN>. Anatomy of Popery, Anatomy of immortality, Angelus salas, Anatomy of Antimony, &c.</div>
<div class="note"><SPAN name="note56">56</SPAN>. Cont. l. 4, c. 9. Non est cura melior quam labor.</div>
<div class="note"><SPAN name="note57">57</SPAN>. Hor. De Arte Poet.</div>
<div class="note"><SPAN name="note58">58</SPAN>. Non quod de novo quid addere, aut a veteribus praetermissum, sed propriae exercitationis causa.</div>
<div class="note"><SPAN name="note59">59</SPAN>. Qui novit, neque id quod sentit exprimit, perinde est ac si nesciret.</div>
<div class="note"><SPAN name="note60">60</SPAN>. Jovius Praef. Hist.</div>
<div class="note"><SPAN name="note61">61</SPAN>. Erasmus.</div>
<div class="note"><SPAN name="note62">62</SPAN>. Otium otio dolorem dolore sum solatus.</div>
<div class="note"><SPAN name="note63">63</SPAN>. Observat. l. 1.</div>
<div class="note"><SPAN name="note64">64</SPAN>. M. Joh. Rous, our Protobib. Oxon. M. Hopper, M. Guthridge, &c.</div>
<div class="note"><SPAN name="note65">65</SPAN>. Quae illi audire et legere solent, eorum partim vidi egomet, alia gessi, quae illi literis, ego militando didici, nunc vos existimate facta an dicta pluris sint.</div>
<div class="note"><SPAN name="note66">66</SPAN>. Dido Virg. <q>Taught by that Power that pities me, I learn to pity them.</q></div>
<div class="note"><SPAN name="note67">67</SPAN>. Camden, Ipsa elephantiasi correpta elephantiasis hospicium construxit.</div>
<div class="note"><SPAN name="note68">68</SPAN>. Iliada post Homerum.</div>
<div class="note"><SPAN name="note69">69</SPAN>. Nihil praetermissum quod a quovis dici possit.</div>
<div class="note"><SPAN name="note70">70</SPAN>. Martialis.</div>
<div class="note"><SPAN name="note71">71</SPAN>. Magis impium mortuorum lucubrationes, quam vestes furari.</div>
<div class="note"><SPAN name="note72">72</SPAN>. Eccl. ult.</div>
<div class="note"><SPAN name="note73">73</SPAN>. Libros Eunuchi gignunt, steriles pariunt.</div>
<div class="note"><SPAN name="note74">74</SPAN>. D. King praefat. lect. Jonas, the late right reverend Lord B. of London.</div>
<div class="note"><SPAN name="note75">75</SPAN>. Homines famelici gloriae ad ostentationem eruditionis undique congerunt. Buchananus.</div>
<div class="note"><SPAN name="note76">76</SPAN>. Effacinati etiam laudis amore, &c. Justus Baronius.</div>
<div class="note"><SPAN name="note77">77</SPAN>. Ex ruinis alienae existimationis sibi gradum ad famam struunt.</div>
<div class="note"><SPAN name="note78">78</SPAN>. Exercit. 288.</div>
<div class="note"><SPAN name="note79">79</SPAN>. Omnes sibi famam quaerunt et quovis modo in orbem spargi contendunt, ut novae alicujus rei habeantur auctores. Praef. biblioth.</div>
<div class="note"><SPAN name="note80">80</SPAN>. Praefat. hist.</div>
<div class="note"><SPAN name="note81">81</SPAN>. Plautus.</div>
<div class="note"><SPAN name="note82">82</SPAN>. E Democriti puteo.</div>
<div class="note"><SPAN name="note83">83</SPAN>. Non tam refertae bibliothecae quam cloacae.</div>
<div class="note"><SPAN name="note84">84</SPAN>. Et quicquid cartis amicitur ineptis.</div>
<div class="note"><SPAN name="note85">85</SPAN>. Epist. ad Petas. in regno Franciae omnibus scribendi datur libertas, paucis facultas.</div>
<div class="note"><SPAN name="note86">86</SPAN>. Olim literae ob homines in precio, nunc sordent ob homines.</div>
<div class="note"><SPAN name="note87">87</SPAN>. Ans. pac.</div>
<div class="note"><SPAN name="note88">88</SPAN>. Inter tot mille volumina vix unus a cujus lectione quis melior evadat, immo potius non pejor.</div>
<div class="note"><SPAN name="note89">89</SPAN>. Palingenius. What does any one, who reads such works, learn or know but dreams and trifling things.</div>
<div class="note"><SPAN name="note90">90</SPAN>. Lib. 5. de Sap.</div>
<div class="note"><SPAN name="note91">91</SPAN>. Sterile oportet esse ingenium quod in hoc scripturientum pruritus, &c.</div>
<div class="note"><SPAN name="note92">92</SPAN>. Cardan, praef. ad Consol.</div>
<div class="note"><SPAN name="note93">93</SPAN>. Hor. lib. 1, sat. 4.</div>
<div class="note"><SPAN name="note94">94</SPAN>. Epist. lib. 1. Magnum poetarum proventum annus hic attulit, mense Aprili nullus fere dies quo non aliquis recitavit.</div>
<div class="note"><SPAN name="note95">95</SPAN>. Idem.</div>
<div class="note"><SPAN name="note96">96</SPAN>. Principibus et doctoribus deliberandum relinquo, ut arguantur auctorum furta et milies repetita tollantur, et temere scribendi libido coerceatur, aliter in infinitum progressura.</div>
<div class="note"><SPAN name="note97">97</SPAN>. Onerabuntur ingenia, nemo legendis sufficit.</div>
<div class="note"><SPAN name="note98">98</SPAN>. Libris obraimur, oculi legendo, manus volitando dolent. Fam. Strada Momo. Lucretius.</div>
<div class="note"><SPAN name="note99">99</SPAN>. Quicquid ubique bene dictum facio meum, et illud nunc meis ad compendium, nunc ad fidem et auctoritatem alienis exprimo verbis, omnes auctores meos clientes esse arbitror, &c. Sarisburiensis ad Polycrat. prol.</div>
<div class="note"><SPAN name="note100">100</SPAN>. In Epitaph. Nep. illud Cyp. hoc Lact. illud Hilar. est, ita Victorinus, in hunc modum loquutus est Arnobius, &c.</div>
<div class="note"><SPAN name="note101">101</SPAN>. Praef. ad Syntax. med.</div>
<div class="note"><SPAN name="note102">102</SPAN>. Until a later age and a happier lot produce something more truly grand.</div>
<div class="note"><SPAN name="note103">103</SPAN>. In Luc. 10. tom. 2. Pigmei Gigantum humeris impositi plusquam ipsi Gigantes vident.</div>
<div class="note"><SPAN name="note104">104</SPAN>. Nec aranearum textus ideo melior quia ex se fila gignuntur, nec noster ideo vilior, quia ex alienis libamus ut apes. Lipsius adversus dialogist.</div>
<div class="note"><SPAN name="note105">105</SPAN>. Uno absurdo dato mille sequuntur.</div>
<div class="note"><SPAN name="note106">106</SPAN>. Non dubito multos lectores hic fore stultos.</div>
<div class="note"><SPAN name="note107">107</SPAN>. Martial, 13, 2.</div>
<div class="note"><SPAN name="note108">108</SPAN>. Ut venatores feram e vestigio impresso, virum scriptiuncula. Lips.</div>
<div class="note"><SPAN name="note109">109</SPAN>. Hor.</div>
<div class="note"><SPAN name="note110">110</SPAN>. Hor.</div>
<div class="note"><SPAN name="note111">111</SPAN>. Antwerp. fol. 1607.</div>
<div class="note"><SPAN name="note112">112</SPAN>. Muretus.</div>
<div class="note"><SPAN name="note113">113</SPAN>. Lipsius.</div>
<div class="note"><SPAN name="note114">114</SPAN>. Hor.</div>
<div class="note"><SPAN name="note115">115</SPAN>. Fieri non potest, ut quod quisque cogitat, dicat unus. Muretus.</div>
<div class="note"><SPAN name="note116">116</SPAN>. Lib. 1. de ord., cap. 11.</div>
<div class="note"><SPAN name="note117">117</SPAN>. Erasmus.</div>
<div class="note"><SPAN name="note118">118</SPAN>. Annal. Tom. 3. ad annum 360. Est porcus ille qui sacerdotem ex amplitudine redituum sordide demeritur.</div>
<div class="note"><SPAN name="note119">119</SPAN>. Erasm. dial.</div>
<div class="note"><SPAN name="note120">120</SPAN>. Epist. lib. 6. Cujusque ingenium non statim emergit, nisi materiae fautor, occasio, commendatorque contingat.</div>
<div class="note"><SPAN name="note121">121</SPAN>. Praef. hist.</div>
<div class="note"><SPAN name="note122">122</SPAN>. Laudari a laudato laus est.</div>
<div class="note"><SPAN name="note123">123</SPAN>. Vit. Persii.</div>
<div class="note"><SPAN name="note124">124</SPAN>. Minuit praesentia famam.</div>
<div class="note"><SPAN name="note125">125</SPAN>. Lipsius Judic. de Seneca.</div>
<div class="note"><SPAN name="note126">126</SPAN>. Lib. 10. Plurirmum studii, multam rerum cognitionem, omnem studiorum materiam, &c. multa in eo probanda, multa admiranda.</div>
<div class="note"><SPAN name="note127">127</SPAN>. Suet. Arena sine calce.</div>
<div class="note"><SPAN name="note128">128</SPAN>. Introduct. ad Sen.</div>
<div class="note"><SPAN name="note129">129</SPAN>. Judic. de Sen. Vix aliquis tam absolutus, ut alteri per omnia satisfaciat, nisi longa temporis praescripto, semota judicandi libertate, religione quidam animos occuparis.</div>
<div class="note"><SPAN name="note130">130</SPAN>. Hor. Ep. 1, lib. 19.</div>
<div class="note"><SPAN name="note131">131</SPAN>. Aeque turpe frigide laudari ac insectanter vituperari. Phavorinus A. Gel. lib. 19, cap. 2.</div>
<div class="note"><SPAN name="note132">132</SPAN>. Ovid, trist. 11. eleg 6.</div>
<div class="note"><SPAN name="note133">133</SPAN>. Juven. sat. 5.</div>
<div class="note"><SPAN name="note134">134</SPAN>. Aut artis inscii aut quaestui magis quam literis student. hab. Cantab. et Lond. Excus. 1976.</div>
<div class="note"><SPAN name="note135">135</SPAN>. Ovid. de pont. Eleg. l. 6.</div>
<div class="note"><SPAN name="note136">136</SPAN>. Hor.</div>
<div class="note"><SPAN name="note137">137</SPAN>. Tom. 3. Philopseud. accepto pessulo, quum carmen quoddam dixisset, effecit ut ambularet, aquam hauriret, urnam pararet, &c.</div>
<div class="note"><SPAN name="note138">138</SPAN>. Eusebius, eccles. hist. lib. 6.</div>
<div class="note"><SPAN name="note139">139</SPAN>. Stans pede in uno, as he made verses.</div>
<div class="note"><SPAN name="note140">140</SPAN>. Virg.</div>
<div class="note"><SPAN name="note141">141</SPAN>. Non eadem a summo expectes, minimoque poeta.</div>
<div class="note"><SPAN name="note142">142</SPAN>. Stylus hic nullus, praeter parrhesiam.</div>
<div class="note"><SPAN name="note143">143</SPAN>. Qui rebus se exercet, verba negligit, et qui callet artem dicendi, nullam disciplinam habet recognitam.</div>
<div class="note"><SPAN name="note144">144</SPAN>. Palingenius. Words may be resplendent with ornament, but they contain no marrow within.</div>
<div class="note"><SPAN name="note145">145</SPAN>. Cujuscunque orationem vides politam et sollicitam, scito animum in pusilis occupatum, in scriptis nil solidum. Epist. lib. 1. 21.</div>
<div class="note"><SPAN name="note146">146</SPAN>. Philostratus, lib. 8. vit. Apol. Negligebat oratoriam facultatem, et penitus aspernabatur ejus professores, quod linguam duntaxat, non autem mentem redderent eruditiorem.</div>
<div class="note"><SPAN name="note147">147</SPAN>. Hic enim, quod Seneca de Ponto, bos herbam, ciconia larisam, canis leporem, virgo florem legat.</div>
<div class="note"><SPAN name="note148">148</SPAN>. Pet. Nannius not. in Hor.</div>
<div class="note"><SPAN name="note149">149</SPAN>. Non hic colonus domicilium habeo, sed topiarii in morem, hinc inde florem vellico, ut canis Nilum lambens.</div>
<div class="note"><SPAN name="note150">150</SPAN>. Supra bis mille notabiles errores Laurentii demonstravi, &c.</div>
<div class="note"><SPAN name="note151">151</SPAN>. Philo de Con.</div>
<div class="note"><SPAN name="note152">152</SPAN>. Virg.</div>
<div class="note"><SPAN name="note153">153</SPAN>. Frambesarius, Sennertus, Ferandus, &c.</div>
<div class="note"><SPAN name="note154">154</SPAN>. Ter. Adelph.</div>
<div class="note"><SPAN name="note155">155</SPAN>. Heaut. Act 1. scen. 1.</div>
<div class="note"><SPAN name="note156">156</SPAN>. Gellius. lib. 18, cap. 3.</div>
<div class="note"><SPAN name="note157">157</SPAN>. Et inde catena quaedam fit, quae haeredes etiam ligat. Cardan. Hensius.</div>
<div class="note"><SPAN name="note158">158</SPAN>. Malle se bellum cum magno principe gerere, quam cum uno ex fratrum mendicantium ordine.</div>
<div class="note"><SPAN name="note159">159</SPAN>. Hor. epod. lib. od. 7.</div>
<div class="note"><SPAN name="note160">160</SPAN>. Epist. 86, ad Casulam presb.</div>
<div class="note"><SPAN name="note161">161</SPAN>. Lib. 12, cap. 1. Mutos nasci, et omni scientia egere satius fuisset, quam sic in propriam perniciem insanire.</div>
<div class="note"><SPAN name="note162">162</SPAN>. But it would be better not to write, for silence is the safer course.</div>
<div class="note"><SPAN name="note163">163</SPAN>. Infelix mortalitas inutilibus quaestionibus ac disceptationibus vitam traducimus, naturae principes thesauros, in quibus gravissimae morborum medicinae collocatae sunt, interim intactos relinquimus. Nec ipsi solum relinquimus, sed et allos prohibemus, impedimus, condemnamus, ludibriisque afficimus.</div>
<div class="note"><SPAN name="note164">164</SPAN>. Quod in praxi minime fortunatus esset, medicinam reliquit, et ordinibus initiatus in Theologia postmodum scripsit. Gesner Bibliotheca.</div>
<div class="note"><SPAN name="note165">165</SPAN>. P. Jovius.</div>
<div class="note"><SPAN name="note166">166</SPAN>. M. W. Burton, preface to his description of Leicestershire, printed at London by W. Jaggard, for J. White, 1622.</div>
<div class="note"><SPAN name="note167">167</SPAN>. In Hygiasticon, neque enim haec tractatio aliena videri debet a theologo, &c. agitur de morbo animae.</div>
<div class="note"><SPAN name="note168">168</SPAN>. D. Clayton in comitiis, anno 1621.</div>
<div class="note"><SPAN name="note169">169</SPAN>. Hor.</div>
<div class="note"><SPAN name="note170">170</SPAN>. Lib. de pestil.</div>
<div class="note"><SPAN name="note171">171</SPAN>. In Newark in Nottinghamshire. Cum duo edificasset castella, ad tollendam structionis invidiam, et expiandam maculam, duo instituit caenobia, et collegis relgiosis implevit.</div>
<div class="note"><SPAN name="note172">172</SPAN>. Ferdinando de Quir. anno 1612. Amsterdami impress.</div>
<div class="note"><SPAN name="note173">173</SPAN>. Praefat. ad Characteres: Spero enim (O Policles) libros nostros meliores inde futuros, quod istiusmodi memoriae mandata reliquerimus, ex preceptis et exemplis nostris ad vitam accommodatis, ut se inde corrigant.</div>
<div class="note"><SPAN name="note174">174</SPAN>. Part 1. sect. 3.</div>
<div class="note"><SPAN name="note175">175</SPAN>. praef. lectori.</div>
<div class="note"><SPAN name="note176">176</SPAN>. Ep. 2. 1. 2. ad Donatum. Paulisper te crede subduci in ardui montis verticem celsiorem, speculare inde rerum jacentium facies, et oculis in diversa porrectis, fluctuantis mundi turbines intuere, jam simul aut ridebis aut misereberis, &c.</div>
<div class="note"><SPAN name="note177">177</SPAN>. Controv. l. 2. cont. 7. et l. 6. cont.</div>
<div class="note"><SPAN name="note178">178</SPAN>. Horatius.</div>
<div class="note"><SPAN name="note179">179</SPAN>. Idem, Hor. l. 2. Satyra 3. Damasipus Stoicus probat omnes stultos insanire.</div>
<div class="note"><SPAN name="note180">180</SPAN>. Tom. 2. sympos. lib. 5. c. 6. Animi affectiones, si diutius inhaereant, pravos generant habitus.</div>
<div class="note"><SPAN name="note181">181</SPAN>. Lib. 28, cap. 1. Synt. art. mir. Morbus nihil est aliud quam dissolutio quaedam ac perturbatio foederis in corpore existentis, sicut et sanitas est consentientis bene corporis consummatio quaedam.</div>
<div class="note"><SPAN name="note182">182</SPAN>. Lib. 9. Geogr. Plures olim gentes navigabant illuc sanitatis causa.</div>
<div class="note"><SPAN name="note183">183</SPAN>. Eccles. i. 24.</div>
<div class="note"><SPAN name="note184">184</SPAN>. Jure haereditario sapere jubentur. Euphormio Satyr.</div>
<div class="note"><SPAN name="note185">185</SPAN>. Apud quos virtus, insania et furor esse dicitur.</div>
<div class="note"><SPAN name="note186">186</SPAN>. Calcagninus Apol. omnes mirabantur, putantes illisam iri stultitiam. Sed praeter expectationem res evenit, Audax stultitia in eam irruit, &c. illa cedit irrisa, et plures hinc habet sectatores stultitia.</div>
<div class="note"><SPAN name="note187">187</SPAN>. Non est respondendum stulto secundum stultitiam.</div>
<div class="note"><SPAN name="note188">188</SPAN>. 2 Reg. 7.</div>
<div class="note"><SPAN name="note189">189</SPAN>. Lib. 10. ep. 97.</div>
<div class="note"><SPAN name="note190">190</SPAN>. Aug. ep. 178.</div>
<div class="note"><SPAN name="note191">191</SPAN>. Quis nisi mentis inops, &c.</div>
<div class="note"><SPAN name="note192">192</SPAN>. Quid insanius quam pro momentanea felicitate aeternis te mancipare suppliciis?</div>
<div class="note"><SPAN name="note193">193</SPAN>. In fine Phaedonis. Hic finis fuit amici nostri o Eucrates, nostro quidem judicio omnium quos experti sumus optimi et apprime sapientissimi, et justissimi.</div>
<div class="note"><SPAN name="note194">194</SPAN>. Xenop. l. 4. de dictis Socratis ad finem, talis fuit Socrates quem omnium optimum et felicissimum statuam.</div>
<div class="note"><SPAN name="note195">195</SPAN>. Lib. 25. Platonis Convivio.</div>
<div class="note"><SPAN name="note196">196</SPAN>. Lucretius.</div>
<div class="note"><SPAN name="note197">197</SPAN>. Anaxagoras olim mens dictus ab antiquis.</div>
<div class="note"><SPAN name="note198">198</SPAN>. Regula naturae, naturae miraculum, ipsa eruditio daemonium hominis, sol scientiarum, mare, sophia, antistes literarum et sapientiae, ut Scioppius olim de Scal, et Heinsius. Aquila In nubibus Imperator literatorum, columen literarum, abyssus eruditionis, ocellus Europae, Scaliger.</div>
<div class="note"><SPAN name="note199">199</SPAN>. Lib. 3. de sap c. 17. et 20. omnes Philosophi, aut stulti, aut insani; nulla anus nullus aeger ineptius deliravit.</div>
<div class="note"><SPAN name="note200">200</SPAN>. Democritus a Leucippo doctus, haeridatem stultitiae reliquit Epic.</div>
<div class="note"><SPAN name="note201">201</SPAN>. Hor. car. lib. 1. od. 34. 1. epicur.</div>
<div class="note"><SPAN name="note202">202</SPAN>. Nihil interest inter hos et bestias nisi quod loquantur. de sa. l. 26. c. 8.</div>
<div class="note"><SPAN name="note203">203</SPAN>. Cap. de virt.</div>
<div class="note"><SPAN name="note204">204</SPAN>. Neb. et Ranis.</div>
<div class="note"><SPAN name="note205">205</SPAN>. Omnium disciplinarum ignarus.</div>
<div class="note"><SPAN name="note206">206</SPAN>. Omnium disciplinarum ignarus.</div>
<div class="note"><SPAN name="note207">207</SPAN>. Pulchrorum adolescentum causa frequentur gymnasium, obibat, &c.</div>
<div class="note"><SPAN name="note208">208</SPAN>. Seneca. Seis rotunda metiri, sed non tuum animum.</div>
<div class="note"><SPAN name="note209">209</SPAN>. Ab uberibus sapientia lactati caecutire non possunt.</div>
<div class="note"><SPAN name="note210">210</SPAN>. Cor Xenodoti et jecur Cratetis.</div>
<div class="note"><SPAN name="note211">211</SPAN>. Lib. de nat. boni.</div>
<div class="note"><SPAN name="note212">212</SPAN>. Hic profundissimae Sophiae fodinae.</div>
<div class="note"><SPAN name="note213">213</SPAN>. Panegyr. Trajano omnes actiones exprobrare stultitiam videntur.</div>
<div class="note"><SPAN name="note214">214</SPAN>. Ser. 4. in domi Pal. Mundus qui ob antiquitatem deberet esse sapiens, semper stultizat, et nullis flagellis alteratur, sed ut puer vult rosis et floribus coronari.</div>
<div class="note"><SPAN name="note215">215</SPAN>. Insanum te omnes pueri, clamantque puellae. Hor.</div>
<div class="note"><SPAN name="note216">216</SPAN>. Plautus Aubular.</div>
<div class="note"><SPAN name="note217">217</SPAN>. Adelph. act. 5. scen. 8.</div>
<div class="note"><SPAN name="note218">218</SPAN>. Tully Tusc. 5. fortune, not wisdom, governs our lives.</div>
<div class="note"><SPAN name="note219">219</SPAN>. Plato Apologia Socratis.</div>
<div class="note"><SPAN name="note220">220</SPAN>. Ant. Dial.</div>
<div class="note"><SPAN name="note221">221</SPAN>. Lib. 3. de sap. pauci ut video sanae mentis sunt.</div>
<div class="note"><SPAN name="note222">222</SPAN>. Stulte et incaute omnia agi video.</div>
<div class="note"><SPAN name="note223">223</SPAN>. Insania non omnibus eadem, Erasm. chil. 3. cent. 10. nemo mortalium qui non aliqua in re desipit, licet alius alio morbo laboret, hic libidinis, ille avaritiae, ambitionis, invidiae.</div>
<div class="note"><SPAN name="note224">224</SPAN>. Hor. l. 2. sat. 3.</div>
<div class="note"><SPAN name="note225">225</SPAN>. Lib. 1. de aulico. Est in unoquoque nostrum seminarium aliquod stultitiae, quod si quando excitetur, in infinitum facile excrescit.</div>
<div class="note"><SPAN name="note226">226</SPAN>. Primaque lux vitae prima juroris erat.</div>
<div class="note"><SPAN name="note227">227</SPAN>. Tibullus, stulti praetereunt dies, their wits are a wool-gathering. So fools commonly dote.</div>
<div class="note"><SPAN name="note228">228</SPAN>. Dial. contemplantes, Tom: 2.</div>
<div class="note"><SPAN name="note229">229</SPAN>. Catullus.</div>
<div class="note"><SPAN name="note230">230</SPAN>. Sub ramosa platano sedentem, solum, discalceatum, super lapidem, valde pallidum ac macilentum, promissa barba, librum super genibus habentem.</div>
<div class="note"><SPAN name="note231">231</SPAN>. De furore, mania melancholia scribo, ut sciam quo pacto in hominibus gignatur, fiat, crescat, cumuletur, minuatur; haec inquit animalia quae vides propterea seco, non Dei opera perosus, sed fellis bilisque naturam disquirens.</div>
<div class="note"><SPAN name="note232">232</SPAN>. Aust. l. 1. in Gen. Jumenti & servi tui obsequium rigide postulas, et tu nullum praestas aliis, nec ipsi Deo.</div>
<div class="note"><SPAN name="note233">233</SPAN>. Uxores ducunt, mox foras ejiciunt.</div>
<div class="note"><SPAN name="note234">234</SPAN>. Pueros amant, mox fastidiunt.</div>
<div class="note"><SPAN name="note235">235</SPAN>. Quid hoc ab insania deest?</div>
<div class="note"><SPAN name="note236">236</SPAN>. Reges eligunt, deponunt.</div>
<div class="note"><SPAN name="note237">237</SPAN>. Contra parentes, fratres, cives, perpetuo rixantur, et inimicitias agunt.</div>
<div class="note"><SPAN name="note238">238</SPAN>. Idola inanimata amant, animata odio habent, sic pontificii.</div>
<div class="note"><SPAN name="note239">239</SPAN>. Credo equidem vivos ducent e marmore vultus.</div>
<div class="note"><SPAN name="note240">240</SPAN>. Suam stultitiam perspicit nemo, sed alter alterum deridet.</div>
<div class="note"><SPAN name="note241">241</SPAN>. Denique sit finis querendi, cumque habeas plus, pauperiem metuas minis, et finire laborem incipias, partis quod avebas, utere Hor.</div>
<div class="note"><SPAN name="note242">242</SPAN>. Astutam vapido servat sub pectore vulpem. Et cum vulpo positus pariter vulpinarier. Cretizan dum cum Crete.</div>
<div class="note"><SPAN name="note243">243</SPAN>. Qui fit Mecaenas ut nemo quam sibi sortem. Seu ratio dederit, seu sors objecerit, illa contentus vivat, &c. Hor.</div>
<div class="note"><SPAN name="note244">244</SPAN>. Diruit, aedificat, mutat quadrata rotundis. Trajanus pontem struxit super Danubium, quem successor ejus Adrianus statim demolitus.</div>
<div class="note"><SPAN name="note245">245</SPAN>. Qua quid in re ab infantibus differunt, quibus mens et sensus sine ratione inest, quicquid sese his offert volupe est.</div>
<div class="note"><SPAN name="note246">246</SPAN>. Idem Plut.</div>
<div class="note"><SPAN name="note247">247</SPAN>. Ut insaniae causam disquiram bruta macto et seco, cum hoc potius in hominibus investigandum esset.</div>
<div class="note"><SPAN name="note248">248</SPAN>. Totus a nativitate morbus est.</div>
<div class="note"><SPAN name="note249">249</SPAN>. In vigore furibundus, quum decrescit insanabilis.</div>
<div class="note"><SPAN name="note250">250</SPAN>. Cyprian. ad Donatum. Qui sedet crimina judicaturus, &c.</div>
<div class="note"><SPAN name="note251">251</SPAN>. Tu pessimus omnium latro es, as a thief told Alexander in Curtius. Damnat foras judex, quod intus operatur, Cyprian.</div>
<div class="note"><SPAN name="note252">252</SPAN>. Vultus magna cura, magna animi incuria. Am. Marcel.</div>
<div class="note"><SPAN name="note253">253</SPAN>. Horrenda res est, vix duo verba sine mendacio proferuntur: et quamvis solenniter homines ad veritatem dicendum invitentur, pejerare tamen non dubitant, ut ex decem testibus vix unus verum dicat. Calv. in 8 John, Serm 1.</div>
<div class="note"><SPAN name="note254">254</SPAN>. Sapientiam insaniam esse dicunt.</div>
<div class="note"><SPAN name="note255">255</SPAN>. Siquidem sapientiae suae admiratione me complevit, offendi sapientissimum virum, qui salvos potest omnes homines reddere.</div>
<div class="note"><SPAN name="note256">256</SPAN>. E. Graec. epig.</div>
<div class="note"><SPAN name="note257">257</SPAN>. Plures Democriti nunc non sufficiunt, opus Democrito qui Democritum rideat. Eras Moria.</div>
<div class="note"><SPAN name="note258">258</SPAN>. Polycrat. lib. 3. cap. 8. e Petron.</div>
<div class="note"><SPAN name="note259">259</SPAN>. Ubi omnes delirabant, omnes insani, &c. hodie nauta, cras philosophus; hodie faber, cras pharmacopola; hic modo regem agebat multo sattellitio, tiara, et sceptro ornatus, nunc vili amictus centiculo, asinum elitellarium impellit.</div>
<div class="note"><SPAN name="note260">260</SPAN>. Calcagninus Apol. Crysalus e caeteris auro dives, manicato pepio et tiara conspicuus, levis alioquin et nullius consilii, &c. magno fastu ingredienti assurgunt dii, &c.</div>
<div class="note"><SPAN name="note261">261</SPAN>. Sed hominis levitatem Jupiter perspiciens, at tu (iniquit) esto bombilio, &c. protinusque vestis illa manicata in alas versa est, et mortales inde Chrysalides vocant hujusmodi homines.</div>
<div class="note"><SPAN name="note262">262</SPAN>. You will meet covetous fools and prodigal sycophants everywhere.</div>
<div class="note"><SPAN name="note263">263</SPAN>. Juven.</div>
<div class="note"><SPAN name="note264">264</SPAN>. Juven.</div>
<div class="note"><SPAN name="note265">265</SPAN>. De bello Jud. l. 8. c. 11. Iniquitates vestrae neminem latent, inque dies singulos certamen habetis quis pejor sit.</div>
<div class="note"><SPAN name="note266">266</SPAN>. Hor.</div>
<div class="note"><SPAN name="note267">267</SPAN>. Lib. 5. Epist. 8.</div>
<div class="note"><SPAN name="note268">268</SPAN>. Hor.</div>
<div class="note"><SPAN name="note269">269</SPAN>. Superstitio est insanus error.</div>
<div class="note"><SPAN name="note270">270</SPAN>. Lib. 8. hist. Belg.</div>
<div class="note"><SPAN name="note271">271</SPAN>. Lucan.</div>
<div class="note"><SPAN name="note272">272</SPAN>. Father Angelo, the Duke of Joyeux, going barefoot over the Alps to Rome, &c.</div>
<div class="note"><SPAN name="note273">273</SPAN>. Si cui intueri vacet quae patiuntur superstitiosi, invenies tam indecora honestis, tam indigna liberis, tam dissimilia sanis, ut nemo fuerit dubitaturus furere eos, si cum paucioribus fuerent. Senec.</div>
<div class="note"><SPAN name="note274">274</SPAN>. Quid dicam de eorum indulgentiis, oblationibus, votis, solutionibus, jejuniis, coenobiis, somniis, horis, organis, cantilenis, campanis, simulachris, missis, purgatoriis, mitris, breviariis, bullis, lustralibus, aquis, rasuris, unctionibus, candelis, calicibus, crucibus, mappis, cereis, thuribulis, incantationibus, exorcismis, sputis, legendis, &c. Baleus de actis Rom. Pont.</div>
<div class="note"><SPAN name="note275">275</SPAN>. Pleasing spectacles to the ignorant poor.</div>
<div class="note"><SPAN name="note276">276</SPAN>. Th. Neageor.</div>
<div class="note"><SPAN name="note277">277</SPAN>. Dum simulant spernere, acquisiverunt sibi 30 annorum spatio bis centena millia librarum annua. Arnold.</div>
<div class="note"><SPAN name="note278">278</SPAN>. Et quum interdiu de virtute loquuti sunt, sero in latibulis clunes agitant labore nocturno, Agryppa.</div>
<div class="note"><SPAN name="note279">279</SPAN>. 1 Tim. iii. 13. But they shall prevail no longer, their madness shall be known to all men.</div>
<div class="note"><SPAN name="note280">280</SPAN>. Benignitatis sinus solebat esse, nunc litium officina curia Romana Budaeus.</div>
<div class="note"><SPAN name="note281">281</SPAN>. Quid tibi videtur facturus Democritus, si horum spectator contigisset?</div>
<div class="note"><SPAN name="note282">282</SPAN>. Ob inanes ditionum titulos, ob prereptum locum, ob interceptam mulierculam, vel quod e stultitia natum, vel e malitia, quod cupido dominandi, libido nocendi, &c.</div>
<div class="note"><SPAN name="note283">283</SPAN>. Bellum rem plane bellui nam vocat Morus. Utop. lib. 2.</div>
<div class="note"><SPAN name="note284">284</SPAN>. Munster. Cosmog. l. 5, c. 3. E. Dict. Cretens.</div>
<div class="note"><SPAN name="note285">285</SPAN>. Jovius vit. ejus.</div>
<div class="note"><SPAN name="note286">286</SPAN>. Comineus.</div>
<div class="note"><SPAN name="note287">287</SPAN>. Lib. 3.</div>
<div class="note"><SPAN name="note288">288</SPAN>. Hist. of the siege of Ostend, fol. 23.</div>
<div class="note"><SPAN name="note289">289</SPAN>. Erasmus de bello. Ut placidum illud animal benevoletiae natum tam ferina vecordia in mutuam rueret perniciem.</div>
<div class="note"><SPAN name="note290">290</SPAN>. Rich. Dinoth. praefat. Belli civilis Gal.</div>
<div class="note"><SPAN name="note291">291</SPAN>. Jovius.</div>
<div class="note"><SPAN name="note292">292</SPAN>. Dolus, asperitas, in justitia propria bellorum negotia. Tertul.</div>
<div class="note"><SPAN name="note293">293</SPAN>. Trully.</div>
<div class="note"><SPAN name="note294">294</SPAN>. Lucan.</div>
<div class="note"><SPAN name="note295">295</SPAN>. Pater in filium, affinis in affinem, amicus in amicum, &c. Regio cum regione, regnum regno colliditur. Populus populo in mutuam perniciem, belluarum instar sanguinolente ruentium.</div>
<div class="note"><SPAN name="note296">296</SPAN>. Libanii declam.</div>
<div class="note"><SPAN name="note297">297</SPAN>. Ira enim et furor Bellonae consultores, &c. dementes sacerdotes sunt.</div>
<div class="note"><SPAN name="note298">298</SPAN>. Bellum quasi bellua et ad omnia scelera furor immissus.</div>
<div class="note"><SPAN name="note299">299</SPAN>. Gallorum decies centum millia ceciderunt. Ecclesiaris 20 millia fundamentis excisa.</div>
<div class="note"><SPAN name="note300">300</SPAN>. Belli civilis Gal. l. 1. hoc ferali bello et caedibus omnia repleverunt, et regnum amplissimum a fundamentis pene everterunt, plebis tot myriades gladio, bello, fame miserabiliter perierunt.</div>
<div class="note"><SPAN name="note301">301</SPAN>. Pont. Huterus.</div>
<div class="note"><SPAN name="note302">302</SPAN>. Comineus. Ut nullus non execretur et admiretur crudelitatem, et barbaram insaniam, quae inter homines eodem sub caelo natos, ejusdem linguae, sanguinis, religionis, exercebator.</div>
<div class="note"><SPAN name="note303">303</SPAN>. Lucan.</div>
<div class="note"><SPAN name="note304">304</SPAN>. Virg.</div>
<div class="note"><SPAN name="note305">305</SPAN>. Bishop of Cuseo, an eyewitness.</div>
<div class="note"><SPAN name="note306">306</SPAN>. Read Meteran of his stupend cruelties.</div>
<div class="note"><SPAN name="note307">307</SPAN>. Hensius Austriaco.</div>
<div class="note"><SPAN name="note308">308</SPAN>. Virg. Georg. <q>impious war rages throughout the whole world</q></div>
<div class="note"><SPAN name="note309">309</SPAN>. Jansenius Gallobelgicus 1596. Mundus furiosus, inscriptio libri.</div>
<div class="note"><SPAN name="note310">310</SPAN>. Exercitat. 250. serm. 4.</div>
<div class="note"><SPAN name="note311">311</SPAN>. Fleat Heraclitus an rideat Democritus.</div>
<div class="note"><SPAN name="note312">312</SPAN>. Curae leves loquuntur, ingentes stupent.</div>
<div class="note"><SPAN name="note313">313</SPAN>. Arma amens capio, nec sat rationis in armis.</div>
<div class="note"><SPAN name="note314">314</SPAN>. Erasmus.</div>
<div class="note"><SPAN name="note315">315</SPAN>. Pro Murena. Omnes urbanae res, omnia studia, omnis forensis laus et industria latet in tutela et praecidio bellicae virtutis, et simul atque increpuit suspicio tumultus, artes illico nostrae conticescunt.</div>
<div class="note"><SPAN name="note316">316</SPAN>. Ser. 13.</div>
<div class="note"><SPAN name="note317">317</SPAN>. Crudelissimos saevissimosque latrones, fortissimos haberi propugnatores, fidissimos duces habent, bruta persuasione donati.</div>
<div class="note"><SPAN name="note318">318</SPAN>. Eobanus Hessus. Quibus omnis in armis vita placet, non ulla juvat nisi morte, nec ullam esse putant vitam, quae non assueverit armis.</div>
<div class="note"><SPAN name="note319">319</SPAN>. Lib. 10. vit. Scanperbeg.</div>
<div class="note"><SPAN name="note320">320</SPAN>. Nulli beatiores habiti, quam qui in praelus cecidissent. Brisonius de rep. Persarum. l. 3. fol. 3. 44. Idem Lactantius de Romanis et Graecis. Idem Ammianus, lib. 23. de Parthis. Judicatur is solus beatus apud eos, qui in praelio fuderit animam. De Benef. lib. 2. c. 1.</div>
<div class="note"><SPAN name="note321">321</SPAN>. Nat. quaest. lib. 3.</div>
<div class="note"><SPAN name="note322">322</SPAN>. Boterus Amphitridion. Busbequius Turc. hist. Per caedes et sanguinem parare hominibus ascensum in coelum putant, Lactan. de falsa relig. l. 1. cap. 8.</div>
<div class="note"><SPAN name="note323">323</SPAN>. Quoniam bella acerbissima dei flagella sunt quibus hominum pertinaciam punit, ea perpetua oblivione sepelienda potius quam memoriae mandanda plerique judicant. Rich. Dinoth. praef. hist. Gall.</div>
<div class="note"><SPAN name="note324">324</SPAN>. Cruentam humani generis pestem, et perniciem divinitatis nota insigniunt.</div>
<div class="note"><SPAN name="note325">325</SPAN>. Et quod dolendum, applausum habent et occursum viri tales.</div>
<div class="note"><SPAN name="note326">326</SPAN>. Herculi eadem porta ad coelum patuit, qui magnam generis humani partem perdidit.</div>
<div class="note"><SPAN name="note327">327</SPAN>. Virg. Aeneid. 7.</div>
<div class="note"><SPAN name="note328">328</SPAN>. Hominicidium quum committunt singuli, crimen est, quum publice geritur, virtus vocatur. Cyprianus.</div>
<div class="note"><SPAN name="note329">329</SPAN>. Seneca. Successful vice is called virtue.</div>
<div class="note"><SPAN name="note330">330</SPAN>. Juven.</div>
<div class="note"><SPAN name="note331">331</SPAN>. De vanit. scient. de princip. nobilitatis.</div>
<div class="note"><SPAN name="note332">332</SPAN>. Juven. Sat. 4.</div>
<div class="note"><SPAN name="note333">333</SPAN>. Pausa rapit, quod Natta reliquit. Tu pessimus omnium latro es, as Demetrius the Pirate told Alexander in Curtius.</div>
<div class="note"><SPAN name="note334">334</SPAN>. Non ausi mutire, &c. Aesop.</div>
<div class="note"><SPAN name="note335">335</SPAN>. Improbum et stultum, si divitem multos bonos viros in servitutem habentem, ob id duntaxat quod ei contingat aureorum numismatum cumulus, ut appendices, et additamenta numismatum. Morus Utopia.</div>
<div class="note"><SPAN name="note336">336</SPAN>. Eorumque detestantur Utopienses insaniam, qui divinos honores iis impendunt, quos sordidos et avaros agnoscunt; non alio respectu honorantes, quam quod dites sint. Idem. lib. 2.</div>
<div class="note"><SPAN name="note337">337</SPAN>. Cyp. 2 ad Donat. ep. Ut reus innocens pereat, sit nocens. Judex damnat foras, quod intus operatur.</div>
<div class="note"><SPAN name="note338">338</SPAN>. Sidonius Apo.</div>
<div class="note"><SPAN name="note339">339</SPAN>. Salvianus l. 3. de providen.</div>
<div class="note"><SPAN name="note340">340</SPAN>. Ergo judicium nihil est nisi publica merces. Petronius. Quid faciant leges ubi sola pecunia regnat? Idem.</div>
<div class="note"><SPAN name="note341">341</SPAN>. Hic arcentur haerediatatibus liberi, hic donatur bonis alienis, falsum consulit, alter testamentum corrumpit, &c. Idem.</div>
<div class="note"><SPAN name="note342">342</SPAN>. Vexat censura columbas.</div>
<div class="note"><SPAN name="note343">343</SPAN>. Plaut. mostel.</div>
<div class="note"><SPAN name="note344">344</SPAN>. Idem.</div>
<div class="note"><SPAN name="note345">345</SPAN>. Juven. Sat. 4.</div>
<div class="note"><SPAN name="note346">346</SPAN>. Quod tot sint fures et mendici, magistratuum culpa fit, qui malos imitantur praeceptores, qui discipulos libentius verberant quam docunt. Morus, Utop. lib. 1.</div>
<div class="note"><SPAN name="note347">347</SPAN>. Decernuntur furi gravia et horrenda supplicia, quum potius providendum multo foret ne fures sint, ne cuiquam tam dira furandi aut pereundi sit necessitas. Idem.</div>
<div class="note"><SPAN name="note348">348</SPAN>. Boterus de augment. urb lib. 3. cap. 3.</div>
<div class="note"><SPAN name="note349">349</SPAN>. E fraterno corde sanguinem eliciunt.</div>
<div class="note"><SPAN name="note350">350</SPAN>. Milvus rapit ac deglubit.</div>
<div class="note"><SPAN name="note351">351</SPAN>. Petronius de Crotone civit.</div>
<div class="note"><SPAN name="note352">352</SPAN>. Quid forum? locus quo alius alium circumvenit.</div>
<div class="note"><SPAN name="note353">353</SPAN>. Vastum chaos, larvarum emporium, theatrum hypocrisios, &c.</div>
<div class="note"><SPAN name="note354">354</SPAN>. Nemo coelum, nemo jusjurandum, nemo Jovem pluris facit, sed omnes apertis oculis bona sua computant. Petron.</div>
<div class="note"><SPAN name="note355">355</SPAN>. Plutarch, vit. ejus. Indecorum animatis ut calceis uti aut vitris, quae ubi fracta abjicimus, nam ut de meipso dicam, nec bovem senem vendideram, nedum hominem natu grandem laboris socium.</div>
<div class="note"><SPAN name="note356">356</SPAN>. Jovius. Cum innumera illius beneficia rependere non posset aliter, interfici jussit.</div>
<div class="note"><SPAN name="note357">357</SPAN>. Beneficia eo usque lata sunt dum videntur solvi posse, ubi multum, antevenere pro gratia odium redditur. Tac.</div>
<div class="note"><SPAN name="note358">358</SPAN>. Paucis charior est fides quam pecunia. Salust.</div>
<div class="note"><SPAN name="note359">359</SPAN>. Prima fere vota et cunctis, &c.</div>
<div class="note"><SPAN name="note360">360</SPAN>. Et genus et formam regina pecunia donat. Quantum quisque sua nummorum servat in arca, tantum habet et fidei.</div>
<div class="note"><SPAN name="note361">361</SPAN>. Non a peritia sed ab ornatu et vulgi vocibus habemur excellentes. Cardan. l. 2. de cons.</div>
<div class="note"><SPAN name="note362">362</SPAN>. Perjurata suo postponit numina lucro, Mercator. Ut necessarium sit vel Deo displicere, vel ab hominibus contemni, vexari, negligi.</div>
<div class="note"><SPAN name="note363">363</SPAN>. Qui Curios simulant et Bacchanalia vivunt.</div>
<div class="note"><SPAN name="note364">364</SPAN>. Tragelapho similes vel centauris, sursum homines, deorsum equi.</div>
<div class="note"><SPAN name="note365">365</SPAN>. Praeceptis suis coelum promittunt, ipsi interim pulveris terreni vilia mancipia.</div>
<div class="note"><SPAN name="note366">366</SPAN>. Aeneas Silv.</div>
<div class="note"><SPAN name="note367">367</SPAN>. Arridere homines ut saeviant, blandiri ut fallant. Cyp. ad Donatum.</div>
<div class="note"><SPAN name="note368">368</SPAN>. Love and hate are like the two ends of a perspective glass, the one multiplies, the other makes less.</div>
<div class="note"><SPAN name="note369">369</SPAN>. Ministri locupletiores iis quibus ministratur, servus majores opes habens quam patronus.</div>
<div class="note"><SPAN name="note370">370</SPAN>. Qui terram colunt equi paleis pascuntur, qui otiantur caballi avena saginantur, discalceatus discurrit qui calces aliis facit.</div>
<div class="note"><SPAN name="note371">371</SPAN>. Juven. Do you laugh? he is shaken by still greater laughter; he weeps also when he has beheld the tears of his friend.</div>
<div class="note"><SPAN name="note372">372</SPAN>. Bodin, lib. 4. de repub. cap. 6.</div>
<div class="note"><SPAN name="note373">373</SPAN>. Plinius l. 37. cap. 3. capillos habuit succineos, exinde factum ut omnes puellae Romanae colorem illum affectarent.</div>
<div class="note"><SPAN name="note374">374</SPAN>. Odit damnatos. Juv.</div>
<div class="note"><SPAN name="note375">375</SPAN>. Agrippa ep. 38. l. 7. Quorum cerebrum est in ventre, ingenium in patinis.</div>
<div class="note"><SPAN name="note376">376</SPAN>. Psal. They eat up my people as bread.</div>
<div class="note"><SPAN name="note377">377</SPAN>. Absumit haeres caecuba lignior servata centum clavibus, et mero distinguet pavimentis superbo, pontificum potiore coenis. Hor.</div>
<div class="note"><SPAN name="note378">378</SPAN>. Qui Thaidem pingere, inflare tibiam, crispare crines.</div>
<div class="note"><SPAN name="note379">379</SPAN>. Doctus spectare lacunar.</div>
<div class="note"><SPAN name="note380">380</SPAN>. Tullius. Est enim proprium stultitiae aliorum cernere vitia, oblivisci suorum. Idem Aristippus Charidemo apud Lucianum Omnino stultitiae cujusdam esse puto, &c.</div>
<div class="note"><SPAN name="note381">381</SPAN>. Execrari publice quod occulte agat. Salvianus lib. de pro. acres ulciscendis vitiis quibus ipsi vehementer indulgent.</div>
<div class="note"><SPAN name="note382">382</SPAN>. Adamus eccl. hist. cap. 212. Siquis damnatus fuerit, laetus esse gloria est; nam lachrymas et planctum caeteraque compunctionum genera quae nos salubria censemus, ita abominantur Dani, ut nec pro peccatis nec pro defunctis amicis ulli fiere liceat.</div>
<div class="note"><SPAN name="note383">383</SPAN>. Orbi dat leges foras, vix famulum regit sine strepitu domi.</div>
<div class="note"><SPAN name="note384">384</SPAN>. Quicquid ego volo hoc vult mater mea, et quod mater vult, facit pater.</div>
<div class="note"><SPAN name="note385">385</SPAN>. Oves, olim mite pecus, nunc tam indomitum et edax ut homines devorent, &c. Morus. Utop. lib. 1.</div>
<div class="note"><SPAN name="note386">386</SPAN>. Diversos variis tribuit natura furores.</div>
<div class="note"><SPAN name="note387">387</SPAN>. Democrit. ep. praed. Hos. dejerantes et potantes deprehendet, hos vomentes, illos litigantes, insidias molientes, suffragantes, venena miscentes, in amicorum accusationem subscribentes, hos gloria, illos ambitione, cupiditate, mente captos, &c.</div>
<div class="note"><SPAN name="note388">388</SPAN>. Ad Donat. ep. 2. l. 1. O si posses in specula sublimi constitutus, &c.</div>
<div class="note"><SPAN name="note389">389</SPAN>. Lib. 1. de nup. Philol. in qua quid singuli nationum populi quotidianis motibus agitarent, relucebat.</div>
<div class="note"><SPAN name="note390">390</SPAN>. O Jupiter contingat mihi aurum haereditas, &c. Multos da Jupiter annos, Dementia quanta est hominum, turpissima vota diis insusurrant, si quis admoverit aurem, conticescunt; et quod scire homines nolunt, Deo narrant. Senec. ep. 10. l. 1.</div>
<div class="note"><SPAN name="note391">391</SPAN>. Plautus Menech. non potest haec res Hellebori jugere obtinerier.</div>
<div class="note"><SPAN name="note392">392</SPAN>. Eoque gravior morbus quo ignotior periclitanti.</div>
<div class="note"><SPAN name="note393">393</SPAN>. Quae laedunt oculos, festinas demere; si quid est animum, differs curandi tempus in annum. Hor.</div>
<div class="note"><SPAN name="note394">394</SPAN>. Si caput, crus dolet, brachium, &c. Medicum accersimus, recte et honeste, si par etiam industria in animi morbis poneretur. Joh. Pelenus Jesuita. lib. 2. de hum. affec. morborumque cura.</div>
<div class="note"><SPAN name="note395">395</SPAN>. Et quotusquisque tamen est qui contra tot pestes medicum requirat vel aegrotare se agnoscat? ebullit ira, &c. Et nos tamen aegros esse negamus. Incolumes medicum recusant. Praesens aetas stultitiam priscis exprobrat. Bud. de affec. lib. 5.</div>
<div class="note"><SPAN name="note396">396</SPAN>. Senes pro stultis habent juvenes. Balth. Cast.</div>
<div class="note"><SPAN name="note397">397</SPAN>. Clodius accusat maechos.</div>
<div class="note"><SPAN name="note398">398</SPAN>. Omnium stultissimi qui auriculas studiose tegunt. Sat. Menip.</div>
<div class="note"><SPAN name="note399">399</SPAN>. Hor. Epist. 2.</div>
<div class="note"><SPAN name="note400">400</SPAN>. Prosper.</div>
<div class="note"><SPAN name="note401">401</SPAN>. Statim sapiunt, statim sciunt, neminem reverentur, neminem imitantur, ipsi sibi exemplo. Plin. Epist. lib. 8.</div>
<div class="note"><SPAN name="note402">402</SPAN>. Nulli alteri sapere concedit ne desipere videatur. Agrip.</div>
<div class="note"><SPAN name="note403">403</SPAN>. Omnis orbis persechio a persis ad Lusitaniam.</div>
<div class="note"><SPAN name="note404">404</SPAN>. 2 Florid.</div>
<div class="note"><SPAN name="note405">405</SPAN>. August. Qualis in oculis hominum qui inversis pedibus ambulat, talis in oculis sapientum et angelorum qui sibi placet, aut cui passiones dominantur.</div>
<div class="note"><SPAN name="note406">406</SPAN>. Plautus Menechmi.</div>
<div class="note"><SPAN name="note407">407</SPAN>. Governor of Asnich by Caesar's appointment.</div>
<div class="note"><SPAN name="note408">408</SPAN>. Nunc sanitatis patrocinium est insanientium turba. Sen.</div>
<div class="note"><SPAN name="note409">409</SPAN>. Pro Roseio Amerino, et quod inter omnes constat insanissimus, nisi inter eos, qui ipsi quoque insaniunt.</div>
<div class="note"><SPAN name="note410">410</SPAN>. Necesse est cum insanientibus furere, nisi solus relinqueris. Petronius.</div>
<div class="note"><SPAN name="note411">411</SPAN>. Quoniam non est genus unum stultitiae qua me insanire putas.</div>
<div class="note"><SPAN name="note412">412</SPAN>. Stultum me fateor, liceat concedere verum, Atque etiam insanum. Hor.</div>
<div class="note"><SPAN name="note413">413</SPAN>. Odi nec possum cupiens nec esse quod odi. Ovid. Errore grato libenter omnes insanimus.</div>
<div class="note"><SPAN name="note414">414</SPAN>. Amator scortum vitae praeponit, iracundus vindictam; fur praedam, parasitus gulam, ambitiosus honores, avarus opes, &c. odimus haec et accercimus. Cardan. l. 2. de conso.</div>
<div class="note"><SPAN name="note415">415</SPAN>. Prov. xxvi. 11.</div>
<div class="note"><SPAN name="note416">416</SPAN>. Although you call out, and confound the sea and sky, you still address a deaf man.</div>
<div class="note"><SPAN name="note417">417</SPAN>. Plutarch. Gryllo. suilli homines sic Clem. Alex. vo.</div>
<div class="note"><SPAN name="note418">418</SPAN>. Non persuadebis, etiamsi persuaseris.</div>
<div class="note"><SPAN name="note419">419</SPAN>. Tully.</div>
<div class="note"><SPAN name="note420">420</SPAN>. Malo cum illis insanire, quam cum aliis bene sentire.</div>
<div class="note"><SPAN name="note421">421</SPAN>. Qui inter hos enutriuntur, non magis sapere possunt, quam qui in culina bene olere. Patron.</div>
<div class="note"><SPAN name="note422">422</SPAN>. Persius.</div>
<div class="note"><SPAN name="note423">423</SPAN>. Hor. 2. ser. which of these is the more mad.</div>
<div class="note"><SPAN name="note424">424</SPAN>. Vesanum exagitant pueri, innuptaeque puellae.</div>
<div class="note"><SPAN name="note425">425</SPAN>. Plautus.</div>
<div class="note"><SPAN name="note426">426</SPAN>. Hor. l. 2. sat. 2. Superbam stultitiam Plinus vocat. 7. epist. 21. quod semel dixi, fixum ratumque sit.</div>
<div class="note"><SPAN name="note427">427</SPAN>. 19 Multi sapientes proculdubio fuissent, si se non putassent ad sapientiae summum pervenisse.</div>
<div class="note"><SPAN name="note428">428</SPAN>. Idem.</div>
<div class="note"><SPAN name="note429">429</SPAN>. Plutarchus Solone. Detur sapientiori.</div>
<div class="note"><SPAN name="note430">430</SPAN>. Tam praesentibus plena est numinibus, ut facilius possis Deum quam hominem invenire.</div>
<div class="note"><SPAN name="note431">431</SPAN>. Pulchrum bis dicere non nocet.</div>
<div class="note"><SPAN name="note432">432</SPAN>. Malefactors.</div>
<div class="note"><SPAN name="note433">433</SPAN>. Who can find a faithful man? Prov. xx. 6.</div>
<div class="note"><SPAN name="note434">434</SPAN>. In Psal. xlix. Qui momentanea sempiternis, qui delapidat heri absentis bona, mox in jus vocandus et damnandus.</div>
<div class="note"><SPAN name="note435">435</SPAN>. Perquam ridiculum est homines ex animi sententia vivere, et quae Diis ingrata sunt exequi, et tamen a solis Diis vella solvos fieri, quum propriae salutis curam abjecerint. Theod. c. 6. de provid. lib. de curat. graec. affect.</div>
<div class="note"><SPAN name="note436">436</SPAN>. Sapiens sibi qui imperiosus, &c. Hor. 2. ser. 7.</div>
<div class="note"><SPAN name="note437">437</SPAN>. Conclus. lib. de vie. offer, certum est animi morbis laborantes pro mortuis consendos.</div>
<div class="note"><SPAN name="note438">438</SPAN>. Lib. de sap. Ubi timor adest, sapientia adesse nequit.</div>
<div class="note"><SPAN name="note439">439</SPAN>. He who is desirous is also fearful, and he who lives in fear never can be free.</div>
<div class="note"><SPAN name="note440">440</SPAN>. Quid insanius Xerxe Hellespontum verberante, &c.</div>
<div class="note"><SPAN name="note441">441</SPAN>. Eccl. xxi. 12. Where is bitterness, there is no understanding. Prov. xii. 16. An angry man is a fool.</div>
<div class="note"><SPAN name="note442">442</SPAN>. B Tusc. Injuria in sapientem non cadit.</div>
<div class="note"><SPAN name="note443">443</SPAN>. Hom. 6. in 2 Epist. ad Cor. Hominem te agnoscere nequeo, cum tanquam asinus recalcitres, lascivias ut taurus, hinnias ut equus post mulieres, ut ursus ventri indulgeas, quum rapias ut lupus, &c. at inquis formam hominis habeo, Id magis terret, quum feram humana specie videre me putem.</div>
<div class="note"><SPAN name="note444">444</SPAN>. Epist. lib. 2. 13. Stultus semper incipit vivere, foeda hominum levitas, nova quotidie fundamenta vitae ponere, novas spes, &c.</div>
<div class="note"><SPAN name="note445">445</SPAN>. De curial. miser. Stultus, qui quaerit quod nequit invenire, stultus qui quaerit quod nocet inventum, stultus qui cum plures habet calles, deteriorem deligit. Mihi videntur omnes deliri, amentes, &c.</div>
<div class="note"><SPAN name="note446">446</SPAN>. Ep. Demagete.</div>
<div class="note"><SPAN name="note447">447</SPAN>. Amicis nostris Rhodi dicito, ne nimium rideant, aut nimium tristes sint.</div>
<div class="note"><SPAN name="note448">448</SPAN>. Per multum risum poteris cognoscere stultum. Offic. 3. c. 9.</div>
<div class="note"><SPAN name="note449">449</SPAN>. Sapientes liberi, stulti servi, libertas est potestas, &c.</div>
<div class="note"><SPAN name="note450">450</SPAN>. Hor. 2. ser. 7.</div>
<div class="note"><SPAN name="note451">451</SPAN>. Juven. <q>Good people are scarce.</q></div>
<div class="note"><SPAN name="note452">452</SPAN>. Hypocrit.</div>
<div class="note"><SPAN name="note453">453</SPAN>. Ut mulier aulica nullius pudens.</div>
<div class="note"><SPAN name="note454">454</SPAN>. Epist. 33. Quando fatuo delectari volo, non est longe quaerendus, me video.</div>
<div class="note"><SPAN name="note455">455</SPAN>. Primo contradicentium.</div>
<div class="note"><SPAN name="note456">456</SPAN>. Lib. de causis corrupt. artium.</div>
<div class="note"><SPAN name="note457">457</SPAN>. Actione ad subtil. in Scal. fol. 1226.</div>
<div class="note"><SPAN name="note458">458</SPAN>. Lib. 1. de sap.</div>
<div class="note"><SPAN name="note459">459</SPAN>. Vide miser homo, quia totum est vanitas, totum stultitia, totum dementia, quicquid facis in hoc mundo, praeter hoc solum quod propter Deum facis. Ser. de miser, hom.</div>
<div class="note"><SPAN name="note460">460</SPAN>. In 2 Platonis dial. 1. de justo.</div>
<div class="note"><SPAN name="note461">461</SPAN>. Dum iram et odium in Deo revera ponit.</div>
<div class="note"><SPAN name="note462">462</SPAN>. Virg. 1. Eccl. 3.</div>
<div class="note"><SPAN name="note463">463</SPAN>. Ps. inebriabuntur ab ubertate domus.</div>
<div class="note"><SPAN name="note464">464</SPAN>. In Psal. civ. Austin.</div>
<div class="note"><SPAN name="note465">465</SPAN>. In Platonis Tim. sacerdos Aegyptius.</div>
<div class="note"><SPAN name="note466">466</SPAN>. Hor. vulgis insanum.</div>
<div class="note"><SPAN name="note467">467</SPAN>. Patet ea diviso probabilis, &c. ex. Arist. Top. ib. l. c. 8. Rog. Bac. Epist. de secret. art. et nat. c. 8. non est judicium in vulgo.</div>
<div class="note"><SPAN name="note468">468</SPAN>. De occult. Philosop. l. 1. c. 25 et 19. ejusd. l. Lib. 10. cap. 4.</div>
<div class="note"><SPAN name="note469">469</SPAN>. See Lipsius epist.</div>
<div class="note"><SPAN name="note470">470</SPAN>. De politai illustrium lib. 1. cap. 4. ut in humanis corporibus variae accidunt mutationes corporis, animique, sic in republica, &c.</div>
<div class="note"><SPAN name="note471">471</SPAN>. Ubi reges philosophantur, Plato.</div>
<div class="note"><SPAN name="note472">472</SPAN>. Lib. de re rust.</div>
<div class="note"><SPAN name="note473">473</SPAN>. Vel publicam utilitatem: salus publica suprema lex esto. Beata civitas non ubi pauci beati, sed tota civitas beata. Plato quarto de republica.</div>
<div class="note"><SPAN name="note474">474</SPAN>. Mantua vae miserae nimium vicina Cremonae.</div>
<div class="note"><SPAN name="note475">475</SPAN>. Interdum a feris, ut olim Mauritania, &c.</div>
<div class="note"><SPAN name="note476">476</SPAN>. Deliciis Hispaniae anno 1604. Nemo malus, nemo pauper, optimus quisque aetque ditissimus. Pie, sancteque vivebant summaque cum veneratione, et timore divino cultui, sacrisque rebus incumbebant.</div>
<div class="note"><SPAN name="note477">477</SPAN>. Polit. l. 5. c. 3.</div>
<div class="note"><SPAN name="note478">478</SPAN>. Boterus Polit. lib. 1. c. 1. Cum nempe princeps rerum gerendarum imperitus, segnis, oscitans, suique muneris immemor, aut fatuus est.</div>
<div class="note"><SPAN name="note479">479</SPAN>. Non viget respublica cujus caput infirmatur. Salisburiensis, c. 22.</div>
<div class="note"><SPAN name="note480">480</SPAN>. See Dr. Fletcher's relation, and Alexander Gaeninus' history.</div>
<div class="note"><SPAN name="note481">481</SPAN>. Abundans omni divitiarum affluentia incolarum multitudine splendore ac potentia.</div>
<div class="note"><SPAN name="note482">482</SPAN>. Not above 200 miles in length, 60 in breadth, according to Adricomius.</div>
<div class="note"><SPAN name="note483">483</SPAN>. Romulus Amascus.</div>
<div class="note"><SPAN name="note484">484</SPAN>. Sabellicus. Si quis incola vetus, non agnosceret, si quis peregrinus ingemisceret.</div>
<div class="note"><SPAN name="note485">485</SPAN>. Polit. l. 5. c. 6. Crudelitas principum, impunitas scelerum, violatio legum, peculatus pecuniae publicae, etc.</div>
<div class="note"><SPAN name="note486">486</SPAN>. Epist.</div>
<div class="note"><SPAN name="note487">487</SPAN>. De increm. urb. cap. 20. subditi miseri, rebelles, desperati, &c.</div>
<div class="note"><SPAN name="note488">488</SPAN>. R. Darlington. 1596. conclusio libri.</div>
<div class="note"><SPAN name="note489">489</SPAN>. Boterus l. 9. c. 4. Polit. Quo fit ut aut rebus desperatis exulent, aut conjuratione subditorum crudelissime tandem trucidentur.</div>
<div class="note"><SPAN name="note490">490</SPAN>. Mutuis odiis et caedibus exhausti, &c.</div>
<div class="note"><SPAN name="note491">491</SPAN>. Lucra ex malis, scelerastisque causis.</div>
<div class="note"><SPAN name="note492">492</SPAN>. Salust.</div>
<div class="note"><SPAN name="note493">493</SPAN>. For most part we mistake the name of Politicians, accounting such as read Machiavel and Tacitus, great statesmen, that can dispute of political precepts, supplant and overthrow their adversaries, enrich themselves, get honours, dissemble; but what is this to the bene esse, or preservation of a Commonwealth?</div>
<div class="note"><SPAN name="note494">494</SPAN>. Imperium suapte sponte corruit.</div>
<div class="note"><SPAN name="note495">495</SPAN>. Apul. Prim. Flor. Ex innumerabilibus, pauci Senatores genere nobiles, e consularibus pauci boni, e bonis adhuc pauci eruditi.</div>
<div class="note"><SPAN name="note496">496</SPAN>. Non solum vitia concipiunt ipsi principes, sed etiam infundunt in civitatem, plusque exemplo quam peccato nocent. Cic. l. de legibus.</div>
<div class="note"><SPAN name="note497">497</SPAN>. Epist. ad Zen. Juven. Sat. 4. Paupertas seditionem gignit et maleficium, Arist. Pol. 2. c. 7.</div>
<div class="note"><SPAN name="note498">498</SPAN>. Vicious domestic examples operate more quickly upon us when suggested to our minds by high authorities.</div>
<div class="note"><SPAN name="note499">499</SPAN>. Salust. Semper in civitate quibus opes nullae sunt bonis invident, vetera odere, nova exoptant, odio suarum rerum mutari omnia petunt.</div>
<div class="note"><SPAN name="note500">500</SPAN>. De legibus. profligatae in repub. disciplinae est indicium jurisperitorum numerus, et medicorum copia.</div>
<div class="note"><SPAN name="note501">501</SPAN>. In praef. stud. juris. Multiplicantur nunc in terris ut locustae non patriae parentes, sed pestes, pessimi homines, majore ex parta superciliosi, contentiosi, &c. licitum latrocinium exercent.</div>
<div class="note"><SPAN name="note502">502</SPAN>. Dousa epid. loquieleia turba, vultures togati.</div>
<div class="note"><SPAN name="note503">503</SPAN>. Barc. Argen.</div>
<div class="note"><SPAN name="note504">504</SPAN>. Juris consulti domus oraculum civitatis. Tully.</div>
<div class="note"><SPAN name="note505">505</SPAN>. Lib. 3.</div>
<div class="note"><SPAN name="note506">506</SPAN>. Lib. 3.</div>
<div class="note"><SPAN name="note507">507</SPAN>. Lib. 1. de rep. Gallorum, incredibilem reipub. perniciem afferunt.</div>
<div class="note"><SPAN name="note508">508</SPAN>. Polycrat. lib.</div>
<div class="note"><SPAN name="note509">509</SPAN>. Is stipe contentus, et hi asses integros sibi multiplicari jubent.</div>
<div class="note"><SPAN name="note510">510</SPAN>. Plus accipiunt tacere, quam nos loqui.</div>
<div class="note"><SPAN name="note511">511</SPAN>. Totius injustitiae nulla capitalior, quam eorum qui cum maxime decipiunt, id agunt, ut boni viri esse videantur.</div>
<div class="note"><SPAN name="note512">512</SPAN>. Nam quocunque modo causa procedat, hoc semper agitur, ut loculi impleantur, etsi avaritia nequit satiari.</div>
<div class="note"><SPAN name="note513">513</SPAN>. Camden in Norfolk: qui si nihil sit litium e juris apicibus lites tamen serere callent.</div>
<div class="note"><SPAN name="note514">514</SPAN>. Plutarch, vit. Cat. causas apud inferos quas in suam fidem receperunt, patrocinio suo tuebuntur.</div>
<div class="note"><SPAN name="note515">515</SPAN>. Lib. 2. de Helvet. repub. non explicandis, sed moliendis controversiis operam dant, ita ut lites in multos annos extrabantur summa cum molestia utrisque; partis et dum interea patrimonia exhauriantur.</div>
<div class="note"><SPAN name="note516">516</SPAN>. Lupum auribus tenent.</div>
<div class="note"><SPAN name="note517">517</SPAN>. Hor.</div>
<div class="note"><SPAN name="note518">518</SPAN>. Lib. de Helvet. repub. Judices quocunque pago constituunt qui amica aliqua transactione si fieri possit, lites tollant. Ego majorum nostrorum simplicitatem admiror, qui sic causas gravissimas composuerint, &c.</div>
<div class="note"><SPAN name="note519">519</SPAN>. Clenard. l. 1. ep. Si quae controversiae utraque para judicem adit, is semel et simul rem transigit, audit: nec quid sit appellatio, lachrymosaeque morae noscunt.</div>
<div class="note"><SPAN name="note520">520</SPAN>. Camden.</div>
<div class="note"><SPAN name="note521">521</SPAN>. Lib. 10. epist. ad Atticum, epist. II.</div>
<div class="note"><SPAN name="note522">522</SPAN>. Biblioth. l. 3.</div>
<div class="note"><SPAN name="note523">523</SPAN>. Lib. de Anim.</div>
<div class="note"><SPAN name="note524">524</SPAN>. Lib. major morb. corp. an animi. Hi non conveniunt ut diis more majorum sacra faciant, non ut Jovi primitias offerant, aut Baccho commessationes, sed anniversarius morbus exasperans Asiam huc eos coegit, ut contentiones hic peragant.</div>
<div class="note"><SPAN name="note525">525</SPAN>. I Cor. vi. 5, 6.</div>
<div class="note"><SPAN name="note526">526</SPAN>. Stulti quando demum sapietis? Ps. xlix. 8.</div>
<div class="note"><SPAN name="note527">527</SPAN>. So intituled, and preached by our Regius Professor, D. Prideaux; printed at London by Felix Kingston, 1621.</div>
<div class="note"><SPAN name="note528">528</SPAN>. Of which Text read two learned Sermons.</div>
<div class="note"><SPAN name="note529">529</SPAN>. Saepius bona materia cessat sine artifice. Sabellicus de Germania. Si quis videret Germaniam urbibus hodie excultam, non diceret ut olim tristem cultu, asperam coelo, terram informem.</div>
<div class="note"><SPAN name="note530">530</SPAN>. By his Majesty's Attorney General there.</div>
<div class="note"><SPAN name="note531">531</SPAN>. As Zeipland, Bemster in Holland, &c.</div>
<div class="note"><SPAN name="note532">532</SPAN>. From Gaunt to Sluce, from Bruges to the Sea, &c.</div>
<div class="note"><SPAN name="note533">533</SPAN>. Ortelius, Boterus, Mercator, Meteranus, &c.</div>
<div class="note"><SPAN name="note534">534</SPAN>. <q>The citadel par excellance.</q></div>
<div class="note"><SPAN name="note535">535</SPAN>. Jam inde non belli gloria quam humanitatis cultu inter florentissimas orbis Christiani gentes imprimis floruit. Camden Brit. de Normannis.</div>
<div class="note"><SPAN name="note536">536</SPAN>. Georg. Kecker.</div>
<div class="note"><SPAN name="note537">537</SPAN>. Tam hieme quam aestate intrepide sulcant Oceanum, et duo illorum duces non minore audacia quam fortuna totius orbem terrae circumnavigarunt. Amphitheatro Boterus.</div>
<div class="note"><SPAN name="note538">538</SPAN>. A fertile soil, good air, &c. Tin, Lead, Wool, Saffron, &c.</div>
<div class="note"><SPAN name="note539">539</SPAN>. Tota Britannia unica velut arx Boter.</div>
<div class="note"><SPAN name="note540">540</SPAN>. Lib. 1. hist.</div>
<div class="note"><SPAN name="note541">541</SPAN>. Increment, urb. l. 1. c. 9.</div>
<div class="note"><SPAN name="note542">542</SPAN>. Angliae, excepto Londino, nulla est civitas memorabilia, licet ea natio rerum omnium copia abundet.</div>
<div class="note"><SPAN name="note543">543</SPAN>. Cosmog. Lib. 3. cop. 119. Villarum non est numerus, nullus locus otiosus aut incultus.</div>
<div class="note"><SPAN name="note544">544</SPAN>. Chytreus orat. edit. Francof. 1583.</div>
<div class="note"><SPAN name="note545">545</SPAN>. Maginus Geog.</div>
<div class="note"><SPAN name="note546">546</SPAN>. Ortelius e Vaseo et Pet. de Medina.</div>
<div class="note"><SPAN name="note547">547</SPAN>. An hundred families in each.</div>
<div class="note"><SPAN name="note548">548</SPAN>. Populi multitudo diligente cultura foecundat solum. Boter. l. 8. c. 3.</div>
<div class="note"><SPAN name="note549">549</SPAN>. Orat. 35. Terra ubi oves stabulantur optima agricolis ob stercus.</div>
<div class="note"><SPAN name="note550">550</SPAN>. De re rust. l. 2. cap. 1. The soil is not tired or exhausted, but has become barren through our sloth.</div>
<div class="note"><SPAN name="note551">551</SPAN>. Hodie urbibus desolatur, et magna ex parte incolis destituitur. Gerbelius desc. Graeciae, lib. 6.</div>
<div class="note"><SPAN name="note552">552</SPAN>. Videbit eas fere omnes aut eversas, aut solo aequatas, aut in rudera foedissime dejectas Gerbelius.</div>
<div class="note"><SPAN name="note553">553</SPAN>. <div class="poem"> <div class="line">Not even the hardest of our foes could hear,</div> <div class="line">Nor stern Ulysses tell without a tear.</div> </div>
</div>
<div class="note"><SPAN name="note554">554</SPAN>. Lib. 7. Septuaginta olim legiones scriptae dicuntur; quas vires hodie, &c.</div>
<div class="note"><SPAN name="note555">555</SPAN>. Polit. l. 3. c. 8.</div>
<div class="note"><SPAN name="note556">556</SPAN>. For dyeing of cloths, and dressing, &c.</div>
<div class="note"><SPAN name="note557">557</SPAN>. Valer. l. 2. c. 1.</div>
<div class="note"><SPAN name="note558">558</SPAN>. Hist. Scot. Lib. 10. Magnis propositis praemiis, ut Scoti ab iis edocerentur.</div>
<div class="note"><SPAN name="note559">559</SPAN>. Munst. cosm. l. 5. c. 74. Agro omnium rerum infoecundissimo aqua indigente inter saxeta, urbs tamen elegantissima, ob Orientis negotiationes et Occidentis.</div>
<div class="note"><SPAN name="note560">560</SPAN>. Lib. 8. Georgr: ob asperum situm.</div>
<div class="note"><SPAN name="note561">561</SPAN>. Lib. Edit. a Nic. Tregant. Belg. A. 1616. expedit. in Sinas.</div>
<div class="note"><SPAN name="note562">562</SPAN>. Ubi nobiles probi loco habent artem aliquam profiteri. Cleonard. ep. l. 1.</div>
<div class="note"><SPAN name="note563">563</SPAN>. Lib. 13. Belg. Hist. non tam laboriosi ut Belgae, sed ut Hispani otiatores vitam ut plurimum otiosam agentes: artes manuariae quae plurimum habent in se laboris et difficultatis, majoremque requirunt industriam, a peregrinis et exteris exercentur; habitant in piscosissimo mari, interea tantum non piscantur quantum insulae suffecerit sed a vicinis emere coguntur.</div>
<div class="note"><SPAN name="note564">564</SPAN>. Grotii Liber.</div>
<div class="note"><SPAN name="note565">565</SPAN>. Urbs animis numeroque potens, et robore gentis. Scaliger.</div>
<div class="note"><SPAN name="note566">566</SPAN>. Camden.</div>
<div class="note"><SPAN name="note567">567</SPAN>. York, Bristow, Norwich, Worcester, &c.</div>
<div class="note"><SPAN name="note568">568</SPAN>. M. Gainsford's Argument: Because gentlemen dwell with us in the country villages, our cities are less, is nothing to the purpose: put three hundred or four hundred villages in a shire, and every village yield a gentleman, what is four hundred families to increase one of our cities, or to contend with theirs, which stand thicker? And whereas ours usually consist of seven thousand, theirs consist of forty thousand inhabitants.</div>
<div class="note"><SPAN name="note569">569</SPAN>. Maxima pars victus in carne consistit. Polyd. Lib. 1. Hist.</div>
<div class="note"><SPAN name="note570">570</SPAN>. Refraenate monopolii licentiam, pauciores alantur otio, redintegretur agricolatio, lanificium instauretur, ut sit honestum negotium quo se exerceat otiosa illa turba. Nisi his malis medentur, frustra exercent justitiam. Mor. Utop. Lib. 1.</div>
<div class="note"><SPAN name="note571">571</SPAN>. Mancipiis locuples eget aeris Cappadocum rex. Hor.</div>
<div class="note"><SPAN name="note572">572</SPAN>. Regis dignitatis non est exercere imperium in mendicos sed in opulentos. Non est regni decus, sed carceris esse custos. Idem.</div>
<div class="note"><SPAN name="note573">573</SPAN>. Colluvies hominum mirabiles excocti solo, immundi vestes foedi visu, furti imprimis acres, &c.</div>
<div class="note"><SPAN name="note574">574</SPAN>. Cosmog. lib. 3. cap. 5.</div>
<div class="note"><SPAN name="note575">575</SPAN>. <q>Let no one in our city be a beggar.</q></div>
<div class="note"><SPAN name="note576">576</SPAN>. Seneca. Haud minus turpia principi multa supplicia, quam medico multa funera.</div>
<div class="note"><SPAN name="note577">577</SPAN>. Ac pituitam et bilem a corpore (11. de leg.) omnes vult exterminari.</div>
<div class="note"><SPAN name="note578">578</SPAN>. See Lipsius Admiranda.</div>
<div class="note"><SPAN name="note579">579</SPAN>. De quo Suet. in Claudio, et Plinius, c. 36.</div>
<div class="note"><SPAN name="note580">580</SPAN>. Ut egestati simul et ignaviae occurratur, opificia condiscantur, tenues subleventur. Bodin. l. 6. c. 2. num. 6,7.</div>
<div class="note"><SPAN name="note581">581</SPAN>. Amasis Aegypti rex legem promulgavit, ut omnes subditi quotannis rationem redderent unde viverent.</div>
<div class="note"><SPAN name="note582">582</SPAN>. Buscoldus discursu polit. cap. 2. <q>whereby they are supported, and do not become vagrants by being less accustomed to labour.</q></div>
<div class="note"><SPAN name="note583">583</SPAN>. Lib. 1. de increm. Urb. cap. 6.</div>
<div class="note"><SPAN name="note584">584</SPAN>. Cap. 5. de increm. urb. Quas flumen, lacus, aut mare alluit.</div>
<div class="note"><SPAN name="note585">585</SPAN>. Incredibilem commoditatem, vectura mercium tres fluvii navigabiles, &c. Boterus de Gallia.</div>
<div class="note"><SPAN name="note586">586</SPAN>. Herodotus.</div>
<div class="note"><SPAN name="note587">587</SPAN>. Ind. Orient. cap. 2. Rotam in medio flumine constituunt, cui ex pellibus animalium consutos uteres appendunt, hi dum rota movetur, aquam per canales, &c.</div>
<div class="note"><SPAN name="note588">588</SPAN>. Centum pedes lata fossa 30. alta.</div>
<div class="note"><SPAN name="note589">589</SPAN>. Contrary to that of Archimedes, who holds the superficies of all waters even.</div>
<div class="note"><SPAN name="note590">590</SPAN>. Lib. 1. cap. 3.</div>
<div class="note"><SPAN name="note591">591</SPAN>. Dion. Pausanias, et Nic. Gerbelius. Munster. Cosm. Lib. 4. cap. 36. Ut brevior foret navigatio et minus periculosa.</div>
<div class="note"><SPAN name="note592">592</SPAN>. Charles the great went about to make a channel from the Rhine to the Danube. Bil. Pirkimerus descript. Ger. the ruins are yet seen about Wessenburg from Rednich to Altimul. Ut navigabilia inter se Occidentis et Septentrionis littora fierent.</div>
<div class="note"><SPAN name="note593">593</SPAN>. Maginus Georgr. Simlerus de rep. Helvet. lib. 1. describit.</div>
<div class="note"><SPAN name="note594">594</SPAN>. Camden in Lincolnshire, Fossedike.</div>
<div class="note"><SPAN name="note595">595</SPAN>. Near St. Albans, <q>which must not now be whispered in the ear.</q></div>
<div class="note"><SPAN name="note596">596</SPAN>. Lilius Girald. Nat. comes.</div>
<div class="note"><SPAN name="note597">597</SPAN>. Apuleius, lib. 4. Flor. Lar. familiaris inter homines aetatis suae cultus est, litium omnium et jurgiorum inter propinquos arbitrer et disceptator. Adversus iracundiam, invidiam, avaritiam, libidinem, ceteraque animi humani vitia et monstra philosophus iste Hercules fuit. Pestes eas mentibus exegit omnes, &c.</div>
<div class="note"><SPAN name="note598">598</SPAN>. Votia navig.</div>
<div class="note"><SPAN name="note599">599</SPAN>. Raggnalios, part 2, cap. 2, et part 3, c. 17.</div>
<div class="note"><SPAN name="note600">600</SPAN>. Velent. Andreae Apolog. manip. 604.</div>
<div class="note"><SPAN name="note601">601</SPAN>. Qui sordidus est, sordescat adhuc.</div>
<div class="note"><SPAN name="note602">602</SPAN>. Hor.</div>
<div class="note"><SPAN name="note603">603</SPAN>. Ferdinando Quir. 1612.</div>
<div class="note"><SPAN name="note604">604</SPAN>. Vide Acosta et Laiet.</div>
<div class="note"><SPAN name="note605">605</SPAN>. Vide patritium, lib. 8. tit. 10. de Instit. Reipub.</div>
<div class="note"><SPAN name="note606">606</SPAN>. Sic Olim Hippodamus Milesius Aris. polit. cap. 11. et Vitruvius l. 1. c. ult.</div>
<div class="note"><SPAN name="note607">607</SPAN>. With walls of earth, &c.</div>
<div class="note"><SPAN name="note608">608</SPAN>. De his Plin. epist. 42. lib. 2. et Tacit. Annal. 13. lib.</div>
<div class="note"><SPAN name="note609">609</SPAN>. Vide Brisonium de regno Perse lib. 3. de his et Vegetium, lib. 2. cap. 3. de Annona.</div>
<div class="note"><SPAN name="note610">610</SPAN>. Not to make gold, but for matters of physic.</div>
<div class="note"><SPAN name="note611">611</SPAN>. Bresonius Josephus, lib. 21. antiquit. Jud. cap. 6. Herod. lib. 3.</div>
<div class="note"><SPAN name="note612">612</SPAN>. So Lod. Vives thinks best, Comineus, and others.</div>
<div class="note"><SPAN name="note613">613</SPAN>. Plato 3. de leg. Aediles creari vult, qui fora, fontes, vias, portus, plateas, et id genus alia procurent. Vide Isaacum Pontanum de civ. Amstel. haec omnia, &c. Gotardum et alios.</div>
<div class="note"><SPAN name="note614">614</SPAN>. De Increm. urb. cap. 13. Ingenue fateor me non intelligere cur ignobilius sit urbes bene munitas colere nunc quam olim, aut casae rusticae praesse quam urbi. Idem Urbertus Foliot, de Neapoli.</div>
<div class="note"><SPAN name="note615">615</SPAN>. Ne tantillum quidem soli incultum relinquitur, ut verum sit ne pollicem quidem agri in his regionibus sterilem aut infoecundum reperiri. Marcus Hemingias Augustanus de regno Chinae, l. 1. c. 3.</div>
<div class="note"><SPAN name="note616">616</SPAN>. M. Carew, in his survey of Cornwall, saith that before that country was enclosed, the husbandmen drank water, did eat little or no bread, fol. 66, lib. 1. their apparel was coarse, they went bare legged, their dwelling was correspondent; but since inclosure, they live decently, and have money to spend (fol. 23); when their fields were common, their wool was coarse, Cornish hair; but since inclosure, it is almost as good as Cotswol, and their soil much mended. Tusser. cap. 52 of his husbandry, is of his opinion, one acre enclosed, is worth three common. The country enclosed I praise; the other delighteth not me, for nothing of wealth it doth raise, &c.</div>
<div class="note"><SPAN name="note617">617</SPAN>. Incredibilis navigiorum copia, nihilo pauciores in aquis, quam in continenti commorantur. M. Ricceus expedit. in Sinas, l. 1. c. 3.</div>
<div class="note"><SPAN name="note618">618</SPAN>. To this purpose, Arist. polit. 2. c. 6. allows a third part of their revenues, Hippodamus half.</div>
<div class="note"><SPAN name="note619">619</SPAN>. Ita lex Agraria olim Romae.</div>
<div class="note"><SPAN name="note620">620</SPAN>. Hic segetes, illic veniunt felicius uvae, Arborei faetus alibi, atque injussa virescunt Graminia. Virg. 1. Georg.</div>
<div class="note"><SPAN name="note621">621</SPAN>. Lucanus, l. 6.</div>
<div class="note"><SPAN name="note622">622</SPAN>. Virg.</div>
<div class="note"><SPAN name="note623">623</SPAN>. Joh. Valent. Andreas, Lord Verulam.</div>
<div class="note"><SPAN name="note624">624</SPAN>. So is it in the kingdom of Naples and France.</div>
<div class="note"><SPAN name="note625">625</SPAN>. See Contarenus and Osorius de rebus gestis Emanuelis.</div>
<div class="note"><SPAN name="note626">626</SPAN>. Claudian l. 7. <q>Liberty never is more gratifying than under a pious king.</q></div>
<div class="note"><SPAN name="note627">627</SPAN>. Herodotus Erato lib. 6. Cum Aegyptiis Lacedemonii in hoc congruunt, quod eorum praecones, tibicines, coqui, et reliqui artifices, in paterno artificio succedunt, et coquus a coquo gignitur, et paterno opere perseverat. Idem Marcus polus de Quinzay. Idem Osorius de Emanuele rege Lusitano. Riccius de Sinia.</div>
<div class="note"><SPAN name="note628">628</SPAN>. Hippol. a collibus de increm. urb. c. 20. Plato idem 7. de legibus, quae ad vitam necessaria, et quibus carere non possumus, nullum dependi vectigal, &c.</div>
<div class="note"><SPAN name="note629">629</SPAN>. Plato 12. de legibus, 40. annos natos vult, ut si quid memorabile viderent apud exteros, hoc ipsum in rempub. recipiatur.</div>
<div class="note"><SPAN name="note630">630</SPAN>. Simlerus in Helvetia.</div>
<div class="note"><SPAN name="note631">631</SPAN>. Utopienses causidicos excludant, qui causas callide et vafre tractent et disputent. Iniquissimum censens hominem ullis obligari legibus, quae aut numerosioret sunt, quam ut perlegi queant, aut obscuriores quam ut a quovis possint intelligi. Volunt ut suam quisque causam agat, eamque referat Judici quam narraturus fuerat patrono, sic minus erit ambagum, et veritas facilius elicietur. Mor. Utop. l. 2.</div>
<div class="note"><SPAN name="note632">632</SPAN>. Medici ex publico victum sumunt. Boter. l. 1. c. 5. de Aegyptiis.</div>
<div class="note"><SPAN name="note633">633</SPAN>. De his lege Patrit. l. 3. tit. 8. de reip. Instit.</div>
<div class="note"><SPAN name="note634">634</SPAN>. Nihil a clientibus patroni accipiant, priusquam lis finita est. Barel. Argen. lib. 3.</div>
<div class="note"><SPAN name="note635">635</SPAN>. It is so in most free cities in Germany.</div>
<div class="note"><SPAN name="note636">636</SPAN>. Mat. Riccius exped. in Sinas, l. 1. c. 5. de examinatione electionum copiose agit, &c.</div>
<div class="note"><SPAN name="note637">637</SPAN>. Contar. de repub. Venet. l. 1.</div>
<div class="note"><SPAN name="note638">638</SPAN>. Osor. l. 11. de reb. gest. Eman. Qui in literis maximos progressus fecerint maximis honoribus afficiuntur, secundus honoris gradus militibus assignatur, postremi ordinis mechanicis, doctorum hominum judiciis in altiorem locum quisque praesertur, et qui a plurimis approbatur, ampliores in rep. dignitates consequitur. Qui in hoc examine primas habet, insigni per totam vitam dignitate insignitur, marchioni similis, aut duci apud nos.</div>
<div class="note"><SPAN name="note639">639</SPAN>. Cedant arma togae.</div>
<div class="note"><SPAN name="note640">640</SPAN>. As in Berne, Lucerne, Friburge in Switzerland, a vicious liver is uncapable of any office; if a Senator, instantly deposed. Simlerus.</div>
<div class="note"><SPAN name="note641">641</SPAN>. Not above three years, Arist. polit. 5. c. 8.</div>
<div class="note"><SPAN name="note642">642</SPAN>. Nam quis custodiet ipsos custodes?</div>
<div class="note"><SPAN name="note643">643</SPAN>. Cytreus in Greisgeia. Qui non ex sublimi despiciant inferiores, nec ut bestias conculcent sibi subditos auctoritatis nomini, confisi, &c.</div>
<div class="note"><SPAN name="note644">644</SPAN>. Sesellius de rep. Gallorum, lib. 1 & 2.</div>
<div class="note"><SPAN name="note645">645</SPAN>. <q>For who would cultivate virtue itself, if you were to take away the reward?</q></div>
<div class="note"><SPAN name="note646">646</SPAN>. Si quis egregium aut bello aut pace perfecerit. Sesel. l. 1.</div>
<div class="note"><SPAN name="note647">647</SPAN>. Ad regendam rempub. soli literati admittuntur, nec ad eam rem gratia magistratuum aut regis indigent, omnia explorata cujusque scientia et virtute pendent. Riccius lib. 1. cap. 5.</div>
<div class="note"><SPAN name="note648">648</SPAN>. In defuncti locum eum jussit subrogari, qui inter majores virtute reliquis praeiret; non fuit apud mortales ullum excellentius certamen, aut cujus victoria magis esset expetenda, non enim inter celeres, celerrimo, non inter robustos robustissimo, &c.</div>
<div class="note"><SPAN name="note649">649</SPAN>. Nullum videres vel in hac vel in vicinis regionibus pauperem, nullum obaeratum, &c.</div>
<div class="note"><SPAN name="note650">650</SPAN>. Nullus mendicus apud Sinas, nemini sano quamvis oculis turbatus sit mendicare permittitur, omnes pro viribus laborare, coguntur, caeci molis trusatilibus versandis addicuntur, soli hospitiis gaudent, qui ad labores sunt inepti. Osor. l. 11. de reb. gest. Eman. Heming. de reg. Chin. l. 1. c. 3. Gotard. Arth. Orient. Ind. descr.</div>
<div class="note"><SPAN name="note651">651</SPAN>. Alex. ab Alex. 3. c. 12.</div>
<div class="note"><SPAN name="note652">652</SPAN>. Sic olim Romae Isaac. Pontan. de his optime. Aristot. l. 2. c. 9.</div>
<div class="note"><SPAN name="note653">653</SPAN>. Idem Aristot. pol. 5. c. 8. Vitiosum quum soli pauperum liberi educantur ad labores, nobilium et divitum in voluptatibus et deliciis.</div>
<div class="note"><SPAN name="note654">654</SPAN>. Quae haec injustitia ut nobilis quispiam, aut faenerator qui nihil agat, lautam et splendidam vitam agat, otio et deliciis, quum interim auriga, faber, agricola, quo respub. carere non potest, vitam adeo miseram ducat, ut pejor quam jumentorum sit ejus conditio? Iniqua resp. quae dat parasitis, adulatoribus, inanium voluptatum artificibus generosis et otiosis tanta munera prodigit, at contra agricolis, carbonariis, aurigis, fabris, &c. nihil prospicit, sed eorum abusa labore florentia aetatis fame penset et aerumnis, Mor. Utop. l. 2.</div>
<div class="note"><SPAN name="note655">655</SPAN>. In Segovia nemo otiosus, nemo mendicus nisi per aetatem aut morbum opus facere non potest: nulli deest unde victum quaerat, aut quo se exerceat. Cypr. Echovius Delit. Hispan. Nullus Genevae otiosus, ne septennis puer. Paulus Heuzner Itiner.</div>
<div class="note"><SPAN name="note656">656</SPAN>. Athenaeus, l. 12.</div>
<div class="note"><SPAN name="note657">657</SPAN>. Simlerus de repub. Helvet.</div>
<div class="note"><SPAN name="note658">658</SPAN>. Spartian. olim Romae sic.</div>
<div class="note"><SPAN name="note659">659</SPAN>. He that provides not for his family, is worse than a thief. Paul.</div>
<div class="note"><SPAN name="note660">660</SPAN>. Alfredi lex. utraque manus et lingua praecidatur, nisi eam capite redemerit.</div>
<div class="note"><SPAN name="note661">661</SPAN>. Si quis nuptam stuprarit, virga virilis ei praeciditur; si mulier, nasus et auricula praecidatur. Alfredi lex. En leges ipsi Veneri Martique timendas.</div>
<div class="note"><SPAN name="note662">662</SPAN>. 54 Pauperes non peccant, quum extrema necessitate coacti rem alienam capiunt. Maldonat. summula quaest. 8. art. 3. Ego cum illis sentio qui licere putant a divite clam accipere, qui tenetur pauperi subvenire. Emmanuel Sa. Aphor. confess.</div>
<div class="note"><SPAN name="note663">663</SPAN>. 55 Lib. 2. de Reg. Persarum.</div>
<div class="note"><SPAN name="note664">664</SPAN>. Lib. 24.</div>
<div class="note"><SPAN name="note665">665</SPAN>. Aliter Aristoteles, a man at 25, a woman at 20. polit.</div>
<div class="note"><SPAN name="note666">666</SPAN>. Lex olim Licurgi, hodie Chinensium; vide Plutarchum, Riccium, Hemmingium, Arniseum, Nevisanum, et alios de hac quaestione.</div>
<div class="note"><SPAN name="note667">667</SPAN>. Alfredus.</div>
<div class="note"><SPAN name="note668">668</SPAN>. Apud Lacones olim virgines fine dote nubebant. Boter. l. 3. c. 3.</div>
<div class="note"><SPAN name="note669">669</SPAN>. 61 Lege cautum non ita pridem apud Venetos, ne quis Patritius dotem excederet 1500 coron.</div>
<div class="note"><SPAN name="note670">670</SPAN>. 62 Bux. Synag. Jud. Sic. Judaei. Leo Afer Africae descript. ne sint aliter incontinentes ob reipub. bonum. Ut August. Caesar. orat. ad caelibes Romanos olim edocuit.</div>
<div class="note"><SPAN name="note671">671</SPAN>. Morbo laborans, qui in prolem facile diffunditur, ne genus humanum foeda contagione laedatur, juventute castratur, mulieres tales procul a consortio virorum ablegantur, &c. Hector Boethius hist. lib. 1. de vet. Scotorum moribus.</div>
<div class="note"><SPAN name="note672">672</SPAN>. Speciosissimi juvenes liberis dabunt operam. Plato 5. de legibus.</div>
<div class="note"><SPAN name="note673">673</SPAN>. The Saxons exclude dumb, blind, leprous, and such like persons from all inheritance, as we do fools.</div>
<div class="note"><SPAN name="note674">674</SPAN>. Ut olim Romani, Hispani hodie, &c.</div>
<div class="note"><SPAN name="note675">675</SPAN>. Riccius lib. 11. cap. 5. de Sinarum. expedit. sic Hispani cogunt Mauros arma deponere. So it is in most Italian cities.</div>
<div class="note"><SPAN name="note676">676</SPAN>. Idem Plato 12. de legibus, it hath ever been immoderate, vide Guil. Stuckium antiq. convival. lib. 1. cap. 26.</div>
<div class="note"><SPAN name="note677">677</SPAN>. Plato 9. de legibus.</div>
<div class="note"><SPAN name="note678">678</SPAN>. As those Lombards beyond Seas, though with some reformation, mons pietatis, or bank of charity, as Malines terms it, cap. 33. Lex mercat. part 2. that lend money upon easy pawns, or take money upon adventure for men's lives.</div>
<div class="note"><SPAN name="note679">679</SPAN>. That proportion will make merchandise increase, land dearer, and better improved, as he hath judicially proved in his tract of usury, exhibited to the Parliament anno 1621.</div>
<div class="note"><SPAN name="note680">680</SPAN>. Hoc fere Zanchius com. in 4 cap. ad Ephes. aequissimam vocat usuram, et charitati Christianae consentaneam, modo non exigant, &c. nec omnes dent ad foenus, sed ii qui in pecuniis bona habent, et ob aetatem, sexum, artis alicujus ignorantiam, non possunt uti. Nec omnibus, sed mercatoribus et iis qui honeste impendent, &c.</div>
<div class="note"><SPAN name="note681">681</SPAN>. Idem apud Persas olim, lege Brisonium.</div>
<div class="note"><SPAN name="note682">682</SPAN>. <q>We hate the hawk, because he always lives in battle.</q></div>
<div class="note"><SPAN name="note683">683</SPAN>. Idem Plato de legibus.</div>
<div class="note"><SPAN name="note684">684</SPAN>. 30. Optimum quidem fuerat eam patribus nostris mentem a diis datam esse, ut vos Italiae, nos Africae imperio contenti essemus. Neque enim Sicilia aut Sardinia satis digna precio sunt pro tot classibus, &c.</div>
<div class="note"><SPAN name="note685">685</SPAN>. Claudian.</div>
<div class="note"><SPAN name="note686">686</SPAN>. Thucydides.</div>
<div class="note"><SPAN name="note687">687</SPAN>. A depopulatione, agrorum incendiis, et ejusmodi factis immanibus. Plato.</div>
<div class="note"><SPAN name="note688">688</SPAN>. Hungar. dec. 1. lib. 9.</div>
<div class="note"><SPAN name="note689">689</SPAN>. Sesellius, lib. 2. de repub. Gal. valde enim est indecorum, ubi quod praeter opinionem accidit dicere, Non putaram, presertim si res praecaveri potuerit. Livius, lib. 1. Dion. lib. 2. Diodorus Siculus, lib. 2.</div>
<div class="note"><SPAN name="note690">690</SPAN>. Peragit tranquilla potestas. Quod violenta nequit.—Claudian.</div>
<div class="note"><SPAN name="note691">691</SPAN>. Bellum nec timendum nec provocandum. Plin. Panegyr. Trajano.</div>
<div class="note"><SPAN name="note692">692</SPAN>. Lib. 3. poet. cap. 19.</div>
<div class="note"><SPAN name="note693">693</SPAN>. Lib. 4. de repub. cap. 2.</div>
<div class="note"><SPAN name="note694">694</SPAN>. Peucer. lib. 1. de divinat.</div>
<div class="note"><SPAN name="note695">695</SPAN>. Camden in Cheshire.</div>
<div class="note"><SPAN name="note696">696</SPAN>. Iliad. 6. lib.</div>
<div class="note"><SPAN name="note697">697</SPAN>. Vide Puteani Comun, Goclenium de portentosis coenis nostrorum temporum.</div>
<div class="note"><SPAN name="note698">698</SPAN>. Mirabile dictu est, quantum opsoniorum una domus singulis diebus absumat, sternuntur mensae in omnes pene horas calentibus semper eduliis. Descrip. Britan.</div>
<div class="note"><SPAN name="note699">699</SPAN>. Lib. 1. de rep. Gallorum; quod tot lites et causae forenses, aliae ferantur ex aliis, in immensum producantur, et magnos sumptus requirant unde fit ut juris administri plerumque nobilium possessiones adquirant, tum quod sumptuose vivant, et a mercatoribus absorbentur et splendissime vestiantur, &c.</div>
<div class="note"><SPAN name="note700">700</SPAN>. Ter.</div>
<div class="note"><SPAN name="note701">701</SPAN>. Amphit. Plant.</div>
<div class="note"><SPAN name="note702">702</SPAN>. Paling. Filius ut fur.</div>
<div class="note"><SPAN name="note703">703</SPAN>. Catus cum mure, duo galli simul in aede, Et glotes binae nunquam vivunt sine lite.</div>
<div class="note"><SPAN name="note704">704</SPAN>. Res angusta domi.</div>
<div class="note"><SPAN name="note705">705</SPAN>. When pride and beggary meet in a family, they roar and howl, and cause as many flashes of discontents, as fire and water, when they concur, make thunder-claps in the skies.</div>
<div class="note"><SPAN name="note706">706</SPAN>. Plautus Aulular.</div>
<div class="note"><SPAN name="note707">707</SPAN>. Lib. 7. cap. 6.</div>
<div class="note"><SPAN name="note708">708</SPAN>. Pellitur in bellis sapientia, vigeritur res. Vetus proverbium, aut regem aut fatuum nasci oportere.</div>
<div class="note"><SPAN name="note709">709</SPAN>. Lib. 1. hist. Rom. similes a. bacculorum calculis, secundum computantis arbitrium, modo aerei sunt, modo aurei; ad nutum regis nunc beati sunt nunc miseri.</div>
<div class="note"><SPAN name="note710">710</SPAN>. Aerumnosique Solones in Sa. 3. De miser. curialium.</div>
<div class="note"><SPAN name="note711">711</SPAN>. F. Dousae Epid. lib. 1. c. 13.</div>
<div class="note"><SPAN name="note712">712</SPAN>. Hoc cognomento cohonestati Romae, qui caeteros mortales sapientia praestarent, testis Plin. lib. 7. cap. 34.</div>
<div class="note"><SPAN name="note713">713</SPAN>. Insanire parant certa ratione modoque, mad by the book they, & c.</div>
<div class="note"><SPAN name="note714">714</SPAN>. Juvenal. <q>O Physicians! open the middle vein.</q></div>
<div class="note"><SPAN name="note715">715</SPAN>. Solomon.</div>
<div class="note"><SPAN name="note716">716</SPAN>. Communis irrisor stultitiae.</div>
<div class="note"><SPAN name="note717">717</SPAN>. Wit whither wilt?</div>
<div class="note"><SPAN name="note718">718</SPAN>. Scaliger exercitat. 324.</div>
<div class="note"><SPAN name="note719">719</SPAN>. Vit. ejus.</div>
<div class="note"><SPAN name="note720">720</SPAN>. Ennius.</div>
<div class="note"><SPAN name="note721">721</SPAN>. Lucian. Ter mille drachmis olim empta; studens inde sapientiam adipiscetur.</div>
<div class="note"><SPAN name="note722">722</SPAN>. Epist. 21. 1. lib. Non oportet orationem sapientis esse politam aut solicitam.</div>
<div class="note"><SPAN name="note723">723</SPAN>. Lib. 3. cap. 13. multo anhelitu jactatione furentes pectus, frontem caedentes, &c.</div>
<div class="note"><SPAN name="note724">724</SPAN>. Lipsius, voces sunt, praeterea nihil.</div>
<div class="note"><SPAN name="note725">725</SPAN>. Lib. 30. plus mail facere videtur qui oratione quam qui praetio quemvis corrumpit: nam, &c.</div>
<div class="note"><SPAN name="note726">726</SPAN>. In Gorg. Platonis.</div>
<div class="note"><SPAN name="note727">727</SPAN>. In naugerio.</div>
<div class="note"><SPAN name="note728">728</SPAN>. Si furor sit Lyaeus, &c. quoties furit, furit, furit, amans, bibens, et Poeta, &c.</div>
<div class="note"><SPAN name="note729">729</SPAN>. <q>They are borne in the bark of folly, and dwell in the grove of madness.</q></div>
<div class="note"><SPAN name="note730">730</SPAN>. Morus Utop. lib. 11.</div>
<div class="note"><SPAN name="note731">731</SPAN>. Macrob. Satur. 7. 16.</div>
<div class="note"><SPAN name="note732">732</SPAN>. Epist. 16.</div>
<div class="note"><SPAN name="note733">733</SPAN>. Lib. de causis corrup. artium.</div>
<div class="note"><SPAN name="note734">734</SPAN>. Lib. 2. in Ausonium, cap. 19 et 32.</div>
<div class="note"><SPAN name="note735">735</SPAN>. Edit. 7. volum. Jano Gutero.</div>
<div class="note"><SPAN name="note736">736</SPAN>. Aristophanis Ranis.</div>
<div class="note"><SPAN name="note737">737</SPAN>. Lib. de beneficiis.</div>
<div class="note"><SPAN name="note738">738</SPAN>. Delirus et amens dicatur merit. Hor. Seneca.</div>
<div class="note"><SPAN name="note739">739</SPAN>. Ovid. Met. <q>Majesty and Love do not agree well, nor dwell together.</q></div>
<div class="note"><SPAN name="note740">740</SPAN>. Plutarch. Amatorio est amor insanus.</div>
<div class="note"><SPAN name="note741">741</SPAN>. Epist. 39.</div>
<div class="note"><SPAN name="note742">742</SPAN>. Sylvae nuptialis, l. 1. num. 11. Omnes mulieres ut plurimum stultae.</div>
<div class="note"><SPAN name="note743">743</SPAN>. Aristotle.</div>
<div class="note"><SPAN name="note744">744</SPAN>. Dolere se dixit quod tum vita egrederetur.</div>
<div class="note"><SPAN name="note745">745</SPAN>. Lib. 1. num. 11. sapientia et divitiae vix simul possideri possunt.</div>
<div class="note"><SPAN name="note746">746</SPAN>. They get their wisdom by eating piecrust some.</div>
<div class="note"><SPAN name="note747">747</SPAN>. <span lang="gr">χρήματα τοῖς θνητοῖς γίνετω αφροσυνη</span>. Opes quidem mortalibus sunt amentia. Theognis.</div>
<div class="note"><SPAN name="note748">748</SPAN>. Fortuna nimium quem fovet, stultum facit.</div>
<div class="note"><SPAN name="note749">749</SPAN>. Joh. 28.</div>
<div class="note"><SPAN name="note750">750</SPAN>. Mag. moral. lib. 2 et lib. 1. sat. 4.</div>
<div class="note"><SPAN name="note751">751</SPAN>. Hor. lib. 1. sat. 4.</div>
<div class="note"><SPAN name="note752">752</SPAN>. Insana gula, insanae obstructiones, insanum venandi studium discordia demens. Virg. Aen.</div>
<div class="note"><SPAN name="note753">753</SPAN>. Heliodorus Carthaginensis ad extremum orbis sarcophago testamento me hic jussi condier, et ut viderem an quis insanior ad me visendum usque ad haec loca penetraret. Ortelius in Gad.</div>
<div class="note"><SPAN name="note754">754</SPAN>. If it be his work, which Gasper Veretus suspects.</div>
<div class="note"><SPAN name="note755">755</SPAN>. Livy, Ingentes virtutes ingentia vitia.</div>
<div class="note"><SPAN name="note756">756</SPAN>. Hor. Quisquis ambitione mala aut argenti pallet amore, Quisquis luxuria, tristique superstitione. Per.</div>
<div class="note"><SPAN name="note757">757</SPAN>. Cronica Slavonica ad annum 1257. de cujus pecunia jam incredibilia dixerunt.</div>
<div class="note"><SPAN name="note758">758</SPAN>. A fool and his money are soon parted.</div>
<div class="note"><SPAN name="note759">759</SPAN>. Orat. de imag. ambitiosus et audax naviget Anticyras.</div>
<div class="note"><SPAN name="note760">760</SPAN>. Navis stulta, quae continuo movetur nautae stulti qui se periculis exponunt, aqua insana quae sic fremit, &c. aer jactatur, &c. qui mari se committit stolidum unum terra fugiens, 40. mari invenit. Gaspar Ens. Moros.</div>
<div class="note"><SPAN name="note761">761</SPAN>. Cap. de alien. mentis.</div>
<div class="note"><SPAN name="note762">762</SPAN>. Dipnosophist. lib. 8.</div>
<div class="note"><SPAN name="note763">763</SPAN>. Tibicines mente Capti. Erasm. Chi. 14. cer. 7.</div>
<div class="note"><SPAN name="note764">764</SPAN>. Prov. 30. Insana libido, Hic rogo non furor est, non est haec mentula demens. Mart. ep. 74. l. 3.</div>
<div class="note"><SPAN name="note765">765</SPAN>. Mille puellarum et puerorum mille jurores.</div>
<div class="note"><SPAN name="note766">766</SPAN>. Uter est insanior horum. Hor. Ovid. Virg. Plin.</div>
<div class="note"><SPAN name="note767">767</SPAN>. Plin. lib. 36.</div>
<div class="note"><SPAN name="note768">768</SPAN>. Tacitus 3. Annal.</div>
<div class="note"><SPAN name="note769">769</SPAN>. Ovid. 7. met. E. fungis nati homines ut olim Corinthi primaevi illius loci accolae, quia stolidi et fatui fungis nati dicebantur, idem et alibi dicas.</div>
<div class="note"><SPAN name="note770">770</SPAN>. Famian. Strade de bajulis, de marmore semisculpti.</div>
<div class="note"><SPAN name="note771">771</SPAN>. Arianus periplo maris Euxini portus ejus meminit, et Gillius, l. 3. de Bospher. Thracio et laurus insana quae allata in convivium convivas omnes insania affecit. Guliel. Stucchius comment, &c.</div>
<div class="note"><SPAN name="note772">772</SPAN>. Lepidum poema sic inscriptum.</div>
<div class="note"><SPAN name="note773">773</SPAN>. <q>No one is wise at all hours,—no one born without faults,—no one free from crime,—no one content with his lot,—no one in love wise,—no good, or wise man perfectly happy.</q></div>
<div class="note"><SPAN name="note774">774</SPAN>. Stultitiam simulare non potes nisi taciturnitate.</div>
<div class="note"><SPAN name="note775">775</SPAN>. Extortus non cruciatur, ambustus non laeditur, prostratus in lucta, non vincitur; non fit captivus ab hoste venundatus. Et si rugosus, senex edentulus, luscus, deformis, formosus tamen, et deo similis, felix, dives, rex nullius egens, et si denario non sit dignus.</div>
<div class="note"><SPAN name="note776">776</SPAN>. Illum contendunt non injuria affici, non insania, non inebriari, quia virtus non eripitur ob constantes comprehensiones. Lips. phys. Stoic, lib. 3. diffi. 18.</div>
<div class="note"><SPAN name="note777">777</SPAN>. Tarreus Hebus epig. 102. l. 8.</div>
<div class="note"><SPAN name="note778">778</SPAN>. Hor.</div>
<div class="note"><SPAN name="note779">779</SPAN>. Fratres sanct. Roseae crucis.</div>
<div class="note"><SPAN name="note780">780</SPAN>. An sint, quales sint, unde nomen illud asciverint.</div>
<div class="note"><SPAN name="note781">781</SPAN>. Turri Babel.</div>
<div class="note"><SPAN name="note782">782</SPAN>. Omnium artium et scientiarum instaurator.</div>
<div class="note"><SPAN name="note783">783</SPAN>. Divinus ille vir auctor notarum. in epist. Rog. Bacon. ed. Hambur. 1608.</div>
<div class="note"><SPAN name="note784">784</SPAN>. Sapientiae desponsati.</div>
<div class="note"><SPAN name="note785">785</SPAN>. <q>From the Rising Sun to the Maeotid Lake, there was not one that could fairly be put in comparison with them.</q></div>
<div class="note"><SPAN name="note786">786</SPAN>. Solus hic est sapiens alii volitant velut umbrae.</div>
<div class="note"><SPAN name="note787">787</SPAN>. In ep. ad Balthas. Moretum.</div>
<div class="note"><SPAN name="note788">788</SPAN>. Rejectiunculae ad Patavum. Felinus cum reliquis.</div>
<div class="note"><SPAN name="note789">789</SPAN>. Magnum virum sequi est sapere, some think; others desipere. Catul.</div>
<div class="note"><SPAN name="note790">790</SPAN>. Plant. Menec.</div>
<div class="note"><SPAN name="note791">791</SPAN>. In Sat. 14.</div>
<div class="note"><SPAN name="note792">792</SPAN>. Or to send for a cook to the Anticyrae to make Hellebore pottage, settle-brain pottage.</div>
<div class="note"><SPAN name="note793">793</SPAN>. Aliquantulum tamen inde me solabor, quod una cum multis et sapientibus et celeberrimis viris ipse insipiens sim, quod se Menippus Luciani in Necyomantia.</div>
<div class="note"><SPAN name="note794">794</SPAN>. Petronius in Catalect.</div>
<div class="note"><SPAN name="note795">795</SPAN>. That I mean of Andr. Vale. Apolog. Manip. l. 1 et 26. Apol.</div>
<div class="note"><SPAN name="note796">796</SPAN>. Haec affectio nostris temporibus frequentissima.</div>
<div class="note"><SPAN name="note797">797</SPAN>. Cap. 15. de Mel.</div>
<div class="note"><SPAN name="note798">798</SPAN>. De anima. Nostro hoc saeculo morbus frequentissimus.</div>
<div class="note"><SPAN name="note799">799</SPAN>. Consult. 98. adeo nostris temporibus frequenter ingruit ut nullus fere ab ejus labe immunis reperiatur et omnium fere morborum occasio existat.</div>
<div class="note"><SPAN name="note800">800</SPAN>. Mor. Encom si quis calumnietur levius esse quam decet Theologum, aut mordacius quam deceat Christianum.</div>
<div class="note"><SPAN name="note801">801</SPAN>. Hor. Sat. 4. l. 1.</div>
<div class="note"><SPAN name="note802">802</SPAN>. Epi. ad Dorpium de Moria. si quispiam offendatur et sibi vindicet, non habet quod expostulet cum eo scripsit, ipse si volet, secum agat injuriam, utpote sui proditor, qui declaravit hoc ad se proprie pertinere.</div>
<div class="note"><SPAN name="note803">803</SPAN>. Si quis se laesum clamabit, aut conscientiam prodit suam, aut certe metum, Phaedr. lib. 3. Aesop. Fab.</div>
<div class="note"><SPAN name="note804">804</SPAN>. If any one shall err through his own suspicion, and shall apply to himself what is common to all, he will foolishly betray a consciousness of guilt.</div>
<div class="note"><SPAN name="note805">805</SPAN>. Hor.</div>
<div class="note"><SPAN name="note806">806</SPAN>. Mart. l. 7. 22.</div>
<div class="note"><SPAN name="note807">807</SPAN>. Ut lubet feriat, abstergant hos ictus Democriti pharmacos.</div>
<div class="note"><SPAN name="note808">808</SPAN>. Rusticorum dea preesse vacantibus et otiosis putabatur, cui post labores agricola sacrificabat. Plin. l. 3. c. 12. Ovid. l. 6. Fast. Jam quoque cum fiunt antiquae sacra Vacunae, ante Vacunales stantque sedentque focos. Rosinus.</div>
<div class="note"><SPAN name="note809">809</SPAN>. Ter. prol. Eunuch.</div>
<div class="note"><SPAN name="note810">810</SPAN>. Ariost. l. 39. Staf. 58.</div>
<div class="note"><SPAN name="note811">811</SPAN>. Ut enim ex studiis gaudium sic studia ex hilaritate proveniunt. Plinius Maximo suo, ep. lib. 8.</div>
<div class="note"><SPAN name="note812">812</SPAN>. Annal. 15.</div>
<div class="note"><SPAN name="note813">813</SPAN>. Sir Francis Bacon in his Essays, now Viscount St. Albans.</div>
<div class="note"><SPAN name="note814">814</SPAN>. Quod Probus Persii <span lang="gr">βιογραφος</span> virginali verecundia Persium fuisse dicit, ego, &c.</div>
<div class="note"><SPAN name="note815">815</SPAN>. Quas aut incuria fudit, aut humana parum cavit natura. Hor.</div>
<div class="note"><SPAN name="note816">816</SPAN>. Prol. quer. Plaut. <q>Let not any one take these things to himself, they are all but fictions.</q></div>
<div class="note"><SPAN name="note817">817</SPAN>. Si me commorit, melius non tangere clamo. Hor.</div>
<div class="note"><SPAN name="note818">818</SPAN>. Hippoc. epist. Damageto, accercitus sum ut Democritum tanquam insanum curarem, sed postquam conveni, non per Jovem desipientiae negotium, sed rerum omnium receptaculum deprehendi, ejusque ingenium demiratus sum. Abderitanos vero tanquam non sanos accusavi, veratri potione ipsos potius eguisse dicens.</div>
<div class="note"><SPAN name="note819">819</SPAN>. Mart.</div>
<b>Preface</b> | <SPAN href="ampart1.html">Part 1</SPAN> | <SPAN href="ampart2.html">Part 2</SPAN> | <SPAN href="ampart3.html">Part 3</SPAN><br/></div>
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