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did exceed him. For Trajan erected many famous monuments and buildings, insomuch as Constantine the Great in emulation was wont to call him, "Parietaria," wall-flower, because his name was upon so many walls: but his buildings and works were more of glory and triumph than use and necessity. But Adrian spent his whole reign, which was peaceable, in a perambulation, or survey of the Roman empire, giving order, and making assignation where he went, for re-edifying of cities, towns, and forts decayed, and for cutting of rivers and streams, and for making bridges and passages, and for policying of cities and commonalties with new ordinances and constitutions, and granting new franchises and incorporations; so that his whole time was a very restorabon of all the lapses and decays of former times.

Antoninus Pius, who succeeded him, was a prince excellently learned; and had the patient and subtle wit of a schoolman; insomuch as in common speech, which leaves no virtue untaxed, he was called " Cymini sector," a carver, or divider of cumin seed, which is one of the least seeds; such a patience he had and settled spirit, to enter into the least and most exact differences of causes, a fruit no doubt of the exceeding tranquillity and serenity of his mind; which being no ways charged or encumbered, either with fears, remorses, or scruples, but having been Boted for a man of the purest goodness, without all fiction or affectation, that hath reigned or lived, made his mind continually present and entire. He kewise approached a degree nearer unto christianity, and became, as Agrippa said unto St. Paul, "half a christian;" holding their religion and law in good opinion, and not only ceasing persecution, but giving way to the advancement of christians.

There succeeded him the first divi fratres, the two adoptive brethren, Lucius Commodus Verus, son to Elius Verus, who delighted much in the softer kind of learning, and was wont to call the poet Martial his Virgil, and Marcus Aurelius Antoninus; whereof the latter, who obscured his colleague, and survived him long, was named the philosopher; who, as he excelled all the rest in learning, so he excelled them hkewise in perfection of all royal virtues; insomuch es Julianus the emperor, in his book, entitled "Casares," being as a pasquil or satire to deride all his predecessors, feigned, that they were all invited to banquet of the gods, and Silenus the jester sat at the nether end of the table, and bestowed a scoff on every one as they came in; but when Marcus Philosophus came in, Silenus was gravelled, and out of countenance, not knowing where to carp at him, save at the last he gave a glance at his patience towards his wife. And the virtue of this prince, continued with that of his predecessor, made the name of Antoninas so sacred in the world, that though it were extremely dishonoured in Commodus, Caracalla, and Heliogabalus, who all bore the name; yet when Alexander Severus refused the name, because he was a stranger to the family, the senate with one eclamation said, " Quo modo Augustus, sic et Antoninus." In such renown and veneration was the name of these two princes in those days, that they would have had it as a perpetual addition in all the

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emperors' styles. In this emperor's time also, the church for the most part was in peace; so as in this sequence of six princes, we do see the blessed ef fects of learning in sovereignty, painted forth in the greatest table of the world.

But for a tablet, or picture of smaller volume, not presuming to speak of your majesty that liveth, in my judgment, the most excellent is that of queen Elizabeth, your immediate predecessor in this part of Britain; a princess that if Plutarch were now alive to write lives by parallels, would trouble him, I think, to find for her a parallel amongst women. This lady was endued with learning in her sex singular, and rare even amongst masculine princes; whether we speak of learning of language, or of science, modern or ancient, divinity or humanity : and unto the very last year of her life, she was accustomed to appoint set hours for reading; scarcely any young student in an university, more daily, or more duly. As for her government, I assure myself I shall not exceed, if I do affirm, that this part of the island never had forty-five years of better times; and yet not through the calmness of the season, but through the wisdom of her regimen. For if there be considered, of the one side, the truth of religion established; the constant peace and security; the good administration of justice; the temperate use of the prerogative, not slackened, nor much strained; the flourishing state of learning, sortable to so excellent a patroness; the convenient estate of wealth and means, both of crown and subject; the habit of obedience, and the moderation of discontents; and there be considered, on the other side, the differences of religion, the troubles of neighbour countries, the ambition of Spain, and opposition of Rome; and then, that she was solitary, and of herself: these things, I say, considered; as I could not have chosen an instance so recent and so proper, so I suppose I could not have chosen one more remarkable, or eminent to the purpose now in hand, which is concerning the conjunction of learning in the prince with felicity in the people.

Neither hath learning an influence and operation only upon civil merit and moral virtue, and the arts or temperature of peace and peaceable government; but likewise it hath no less power and efficacy in enablement towards martial and military virtue and prowess; as may be notably represented in the examples of Alexander the Great, and Cæsar the dictator, mentioned before, but now in fit place to be resumed; of whose virtues and acts in war there needs no note or recital, having been the wonders of time in that kind: but of their affections towards learning, and perfections in learning, it is pertinent to say somewhat.

Alexander was bred and taught under Aristotle the great philosopher, who dedicated divers of his books of philosophy unto him; he was attended with Callisthenes, and divers other learned persons, that followed him in camp, throughout his journeys and conquests. What price and estimation he had learning in, doth notably appear in these three particulars: first in the envy he used to express that he bore towards Achilles, in this, that he had so good

a trumpet of his praises as Homer's verses: secondly, in the judgment or solution he gave touching that precious cabinet of Darius, which was found amongst his jewels, whereof question was made what thing was worthy to be put into it, and he gave his opinion for Homer's works: thirdly, in his letter to Aristotle, after he had set forth his books of nature, wherein he expostulateth with him for publishing the secrets or mysteries of philosophy, and gave him to understand that himself esteemed it more to excel other men in learning and knowledge, than in power and empire. And what use he had of learning doth appear, or rather shine, in all his speeches and answers, being full of science and use of science, and that in all variety.

And here again it may seem a thing scholastical, and somewhat idle, to recite things that every man knoweth; but yet, since the argument I handle leadeth me thereunto, I am glad that men shall perceive I am as willing to flatter, if they will so call it, an Alexander, or a Cæsar, or an Antoninus, that are dead many hundred years since, as any that now liveth for it is the displaying of the glory of learning in sovereignty that I propound to myself, and not an humour of declaiming in any man's praises. Observe then the speech he used of Diogenes, and see if it tend not to the true state of one of the greatest questions of moral philosophy: whether the enjoying of outward things, or the contemning of them, be the greatest happiness: for when he saw Diogenes so perfectly contented with so little, he said to those that mocked at his condition; "Were I not Alexander, I would wish to be Diogenes." But Seneca inverteth it, and saith; "Plus erat, quod hic nollet accipere, quàm quod ille posset dare." "There were more things which Diogenes would have refused, than those were, which Alexander could have given or enjoyed."

Observe again that speech which was usual with him, "That he felt his mortality chiefly in two things, sleep and lust ;" and see if it were not a speech extracted out of the depth of natural philosophy, and liker to have come out of the mouth of Aristotle, or Democritus, than from Alexander.

See again that speech of humanity and poesy; when upon the bleeding of his wounds, he called unto him one of his flatterers, that was wont to ascribe to him divine honour, and said, "Look, this is very blood; this is not such liquor as Homer speaketh of, which ran from Venus's hand, when it was pierced by Diomedes."

See likewise his readiness in reprehension of logic, in the speech he used to Cassander, upon a complaint that was made against his father Antipater for when Alexander happened to say, "Do you think these men would have come from so far to complain, except they had just cause of grief?" And Cassander answered, Yea, that was the matter, because they thought they should not be disproved." Said Alexander laughing: "See the subtilties of Aristotle, to take a matter both ways, pro et contra," etc.


But note again how well he could use the same art, which he reprehended, to serve his own humour,

when bearing a secret grudge to Callisthenes, because he was against the new ceremony of his adoration feasting one night, where the same Callisthenes was at the table, it was moved by some, after supper, for entertainment sake, that Callisthe nes, who was an eloquent man, might speak of some theme or purpose at his own choice: which Callisthenes did; choosing the praise of the Macedonian nation for his discourse, and performing the same with so good manner, as the hearers were much ravished: whereupon Alexander, nothing pleased, said, "It was easy to be eloquent upon su good a subject. "But," saith he, " turn your stile, and let us hear what you can say against us:" which Callisthenes presently undertook, and did with that sting and life, that Alexander interrupted him, and said, "The goodness of the cause made him eloquent before, and despite made him eloquent then again."

Consider farther, for tropes of rhetoric, that excellent use of a metaphor or translation, wherewith he taxed Antipater, who was an imperious and tyrannous governor: for when one of Antipater's friends commended him to Alexander for his moderation, that he did not degenerate, as his other lieutenants did, into the Persian pride in use of purple, but kept the ancient habit of Macedon, of black: "True," saith Alexander, "but Antipater is all purple within." Or that other, when Parmenio came to him in the plain of Arbela, and showed him the innumerable multitude of his enemies, especially as they appeared by the infinite number of lights, as it had been a new firmament of stars, and thereupon advised him to assail them by night: whereupon he answered, "That he would not steal the victory."

For matter of policy, weigh that significant distinction, so much in all ages embraced, that he made between his two friends, Hephæstion and Craterus, when he said, "That the one loved Alexander, and the other loved the king:" describing the principal difference of princes' best servants, that some in affection love their person, and others in duty love their crown.

Weigh also that excellent taxation of an error ordinary with counsellors of princes, that they counsel their masters according to the model of their own mind and fortune, and not of their masters; when, upon Darius's great offers, Parmenio had said, "Surely I would accept these offers, were I as Alexander;" saith Alexander, "So would I, were I as Parmenio."

Lastly, weigh that quick and acute reply, which he made when he gave so large gifts to his friends and servants, and was asked what he did reserve for himself, and he answered, "Hope:" weigh, I say, whether he had not cast up his account right, because hope must be the portion of all that resolve upon great enterprises. For this was Cæsar's portion when he went first into Gaul, his estate being then utterly overthrown with largesses. And this was likewise the portion of that noble prince, howsoever transported with ambition, Henry duke of Guise, of whom it was usually said, that he was the greatest usurer in France, because he had turned ali his estate into obligations,

To conclude therefore: as certain critics are used to say hyperbolically, "That if all sciences were lost, they might be found in Virgil;" so certainly this may be said truly, there are the prints and footsteps of all learning in those few speeches which are reported of this prince: the admiration of whom, when I consider him not as Alexander the Great, but as Aristotle's scholar, hath carried me too far.

As for Julius Cæsar, the excellency of his learning needeth not to be argued from his education, or his company, or his speeches; but in a farther degree doth declare itself in his writings and works; whereof some are extant and permanent, and some unfortunately perished. For, first, we see, there is left unto us that excellent history of his own wars, which he entitled only a commentary, wherein all succeeding times have admired the solid weight of matter, and the real passages, and lively images of actions and persons, expressed in the greatest propriety of words and perspicuity of narration that rver was; which that it was not the effect of a natural gift, but of learning and precept, is well witnessed by that work of his, entitled “De Analogiâ," being a grammatical philosophy, wherein he did labour to make this same vox ad placitum to become wx ad licitum, and to reduce custom of speech to rongruity of speech; and took, as it were, the pictore of words from the life of reason.

So we receive from him, as a monument both of his power and learning, the then reformed computation of the year; well expressing that he took it to be as great a glory to himself to observe and know the law of the heavens, as to give law to men upon the earth.

So likewise in that book of his, " Anti-Cato," it may easily appear that he did aspire as well to victory of wit as victory of war; undertaking therein a conflict against the greatest champion with the pen that then lived, Cicero the orator.

So again in his book of " Apophthegms," which he collected, we see that he esteemed it more honour to make himself but a pair of tables, to take the wise and pithy words of others, than to have every word of his own to be made an apophthegm, or an oracle; as vain princes, by custom of flattery, pretend to do. And yet if I should enumerate divers of his speeches, as I did those of Alexander, they are truly such as Solomon noteth, when he saith, "Verba sapientum tanquam aculei, et tanquam clavi in altum defixi:" whereof I will only recite three, not so delectable for elegancy, but admirable for vigour and efficacy.

As, first, it is reason he be thought a master of words, that could with one word appease a mutiny in his army, which was thus: The Romans, when their generals did speak to their army, did use the word Milites, but when the magistrates spake to the people, they did use the word Quirites. The soldiers were in tumult, and seditiously prayed to be cashiered; not that they so meant, but by expostulation thereof to draw Cæsar to other conditions; wherein he being resolute not to give away, after some silence, he began his speech, "Ego, Quirites:"

which did admit them already cashiered; wherewith they were so surprised, crossed, and confused, as they would not suffer him to go on in his speech, but relinquished their demands, and made it their suit, to be again called by the name of "Milites."

The second speech was thus: Cæsar did extremely affect the name of king; and some were set on, as he passed by, in popular acclamation to salute him king; whereupon, finding the cry weak and poor, he put it off thus, in a kind of jest, as if they had mistaken his surname ; "Non rex sum, sed Cæsar;" a speech, that if it be searched, the life and fulness of it can scarce be expressed: for, first, it was a refusal of the name, but yet not serious : again, it did signify an infinite confidence and magnanimity, as if he presumed Cæsar was the greater title, as by his worthiness it is come to pass till this day but chiefly, it was a speech of great allurement toward his own purpose; as if the state did strive with him but for a name, whereof mean families were vested; for Rex was a surname with the Romans, as well as King is with us.

The last speech which I will mention, was used to Metellus; when Cæsar, after war declared, did possess himself of the city of Rome, at which time entering into the inner treasury to take the money there accumulated, Metellus, being tribune, forbad him: whereto Cæsar said, "That if he did not desist, he would lay him dead in the place." And presently taking himself up, he added, "Adolescens, durius est mihi hoc dicere, quàm facere, Young man, it is harder for me to speak it, than to do it." A speech compounded of the greatest terror and greatest clemency that could proceed out of the mouth of man.

But to return, and conclude with him: it is evident, himself knew well his own perfection in learning, and took it upon him; as appeared, when, upon occasion that some spake, what a strange resolution it was in Lucius Sylla to resign his dictature; he scoffing at him, to his own advantage, answered, "That Sylla could not skill of letters, and therefore knew not how to dictate."

And here it were fit to leave this point, touching the concurrence of military virtue and learning, for what example would come with any grace, after those two of Alexander and Cæsar? were it not in regard of the rareness of circumstance, that I find in one other particular, as that which did so suddenly pass from extreme scorn to extreme wonder; and it is of Xenophon the philosopher, who went from Socrates's school into Asia, in the expedition of Cyrus the younger, against king Artaxerxes. This Xenophon at that time was very young, and never had seen the wars before; neither had any command in the army, but only followed the war as a voluntary, for the love and conversation of Proxenus his friend. He was present when Falinus came in message from the great king to the Grecians, after that Cyrus was slain in the field, and they a handful of men left to themselves in the midst of the king's territories, cut off from their country by many navigable rivers, and many hundred miles. The message imported that they should deliver up

be deeply seasoned with the consideration of the mortality and corruptible nature of things, he will easily concur with Epictetus, who went forth one day, and saw a woman weeping for her pitcher of earth that was broken; and went forth the next day, and saw a woman weeping for her son that was dead; and thereupon said, "Heri vidi fragilem frangi, hodie vidi mortalem mori." And therefore did Virgil excellently and profoundly couple the knowledge of causes, and the conquest of all fears together, as concomitantia :

their arms, and submit themselves to the king's | and imperfections of manners. For if a man's mind mercy. To which message before answer was made, divers of the army conferred familiarly with Falinus and amongst the rest Xenophon happened to say, "Why, Falinus, we have now but these two things left, our arms and our virtue; and if we yield | up our arms, how shall we make use of our virtue ?" Whereto Falinus, smiling on him, said, "If I be not deceived, young gentleman, you are an Athenian, and, I believe, you study philosophy, and it is pretty that you say; but you are much abused, if you think your virtue can withstand the king's power." Here was the scorn: the wonder followed; which was, that this young scholar, or philosopher, after all the captains were murdered in parley by treason, conducted those ten thousand foot, through the heart of all the king's high countries, from Babylon to Græcia in safety, in despite of all the king's forces, to the astonishment of the world, and the encourage-sometimes opening the obstructions, sometimes helpment of the Grecians in time succeeding to make invasion upon the kings of Persia; as was after purposed by Jason the Thessalian, attempted by Agesilaus the Spartan, and achieved by Alexander the Macedonian, all upon the ground of the act of that young scholar.

To proceed now from imperial and military virtue to moral and private virtue: first, it is an assured truth, which is contained in the verses;

"Scilicet ingenuas didicisse fideliter artes,
Emollit mores, nec sinit esse feros."

It taketh away the wildness, and barbarism, and fierceness of men's minds: but indeed the accent had need be upon fideliter: for a little superficial learning doth rather work a contrary effect. It taketh away all levity, temerity, and insolency, by copious suggestion of all doubts and difficulties, and acquainting the mind to balance reasons on both sides, and to turn back the first offers and conceits of the mind, and to accept of nothing but examined and tried. It taketh away vain admiration of any thing, which is the root of all weakness: for all things are admired, either because they are new, or because they are great. For novelty, no man that wadeth in learning or contemplation throughly, but will find that printed in his heart, "Nil novi super terram." Neither can any man marvel at the play of puppets, that goeth behind the curtain, and adviseth well of the motion. And for magnitude, as Alexander the Great, after he was used to great armies, and the conquests of the spacious provinces in Asia, when he received letters out of Greece, of some fights and services there, which were commonly for a passage, or a fort, or some walled town at the most, he said, "It seemed to him, that he was advertised of the battle of the frogs and the mice, that the old tales went of." So certainly, if a man meditate upon the universal frame of nature, the earth, with men upon it, the divineness of souls excepted, will not seem much other than an ant-hill, where some ants carry corn, and some carry their young, and some go empty, and all to and fro a little heap of dust. It taketh away or mitigateth fear of death, or adverse fortune; which is one of the greatest impediments of virtue,

"Felix, qui potuit rerum cognoscere causas,
Quique metus omnes, et inexorabile fatum

Subjecit pedibus, strepitumque Acherontis avari.”
It were too long to go over the particular reme-
dies which learning doth minister to all the diseases
of the mind, sometimes purging the ill humours,

ing digestion, sometimes increasing appetite, sometimes healing the wounds and exulcerations thereof, and the like; and therefore I will conclude with that which hath "rationem totius," which is, that it disposeth the constitution of the mind not to be fixed or settled in the defects thereof, but still to be capable and susceptible of growth and reformation. For the unlearned man knows not what it is to descend into himself, or to call himself to account; nor the pleasure of that "suavissima vita, indies sentire se fieri meliorem." The good parts he hath, he will learn to show to the full, and use them dexterously, but not much to increase them: the faults he hath, he will learn how to hide and colour them, but not much to amend them like an ill mower, that mows on still, and never whets his scythe. Whereas, with the learned man it fares otherwise, that he doth ever intermix the correction and amendment of his mind, with the use and employment thereof. Nay, farther, in general and in sum, certain it is, that veritas and bonitas differ but as the seal and the print: for truth prints goodness; and they be the clouds of error, which descend in the storms of passions and perturbations.

From moral virtue let us pass on to matter of power and commandment, and consider whether in right reason there be any comparable with that, wherewith knowledge investeth and crowneth man's nature. We see the dignity of the commandment is according to the dignity of the commanded: to have commandment over beasts, as herdmen have, is a thing contemptible; to have commandment over children, as schoolmasters have, is a matter of small honour; to have commandment over galley-slaves, is a disparagement, rather than an honour. Neither is the commandment of tyrants much better, over people which have put off the generosity of their minds: and therefore it was ever holden, that honours in free monarchies and commonwealths had a sweetness more than in tyrannies, because the commandment extendeth more over the wills of men, and not only over their deeds and services. And therefore when Virgil putteth himself forth to attrbute to Augustus Cæsar the best of human honours, he doth it in these words:

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victorque volentes Per populos dat jura, viamque affectat Olympo."

But the commandment of knowledge is yet higher than the commandment over the will; for it is a commandment over the reason, belief, and understanding of man, which is the highest part of the mind, and giveth law to the will itself: for there is no power on earth, which setteth up a throne, or chair of state, in the spirits and souls of men, and in their cogitations, imaginations, opinions, and beliefs, but knowledge and learning. And therefore we see the detestable and extreme pleasure that arch-beretics and false prophets are transported with, when they once find in themselves that they hare a superiority in the faith and conscience of men; so great, as, if they have once tasted of it, it is seldom seen that any torture or persecution can make them relinquish or abandon it. But as this is that which the author of the "Revelation" calleth "the depth," or profoundness," of Satan;" so, by argument of contraries, the just and lawful sovereignty over men's understanding, by force of truth rightly interpreted, is that which approacheth nearest to the similitude of the divine rule.

As for fortune and advancement, the beneficence of learning is not so confined to give fortune only to tates and commonwealths, as it doth not likewise give fortune to particular persons. For it was well Boted long ago, that Homer hath given more men their livings, than either Sylla, or Cæsar, or Augustus ever did, notwithstanding their great largesses and donatives, and distributions of lands to so many legions; and no doubt it is hard to say, whether arms or learning have advanced greater numbers. And in case of sovereignty we see, that if arms or destent have carried away the kingdom, yet learning hath carried the priesthood, which ever hath been in some competition with empire.

Again, for the pleasure and delight of knowledge and learning, it far surpasseth all other in nature: for shall the pleasures of the affections so exceed the pleasures of the senses, as much as the obtaining of desire or victory exceedeth a song or a dinBer? and must not, of consequence, the pleasures of the intellect, or understanding, exceed the pleasures of the affections? We see in all pleasures there is a satiety, and after they be used, their verdure departeth; which showeth well they be but deceits of pleasure, and not pleasures; and that it was the novelty which pleased, and not the quality; and therefore we see that voluptuous men turn friars, and ambitious princes turn melancholy. But of knowledge there is no satiety, but satisfaction and appetite are perpetually interchangeable; and therefure appeareth to be good in itself simply, without fallacy or accident. Neither is that pleasure of small efficacy and contentment to the mind of man, which the poet Lucretius describeth elegantly:

"Suave mari magno, turbantibus æquora ventis, etc." "It is a view of delight, saith he, to stand or walk upon the shore side, and to see a ship tossed with tempest upon the sea; or to be in a fortified tower, and to see two battles join upon a plain; but it is a

pleasure incomparable for the mind of man to be settled, landed, and fortified in the certainty of truth, and from thence to descry and behold the errors, perturbations, labours, and wanderings up and down, of other men."

Lastly, leaving the vulgar arguments that by learning man excelleth man in that wherein man excelleth beasts; that by learning man ascendeth to the heavens and their motions, where in body he cannot come, and the like; let us conclude with the dignity and excellency of knowledge and learning in that whereunto man's nature doth most aspire, which is, immortality or continuance for to this tendeth generation, and raising of houses and families; to this tend buildings, foundations, and monuments; to this tendeth the desire of memory, fame, and celebration, and in effect the strength of all other human desires. We see then how far the monuments of wit and learning are more durable than the monuments of power, or of the hands. For have not the verses of Homer continued twenty-five hundred years, or more, without the loss of a syllable or letter; during which time, infinite palaces, temples, castles, cities, have been decayed and demolished? It is not possible to have the true pictures or statues of Cyrus, Alexander, Cæsar; no, nor of the kings or great personages of much later years; for the originals cannot last, and the copies cannot but lose of the life and truth. But the images of men's wits and knowledges remain in books, exempted from the wrong of time, and capable of perpetual renovation. Neither are they fitly to be called images, because they generate still, and cast their seeds in the minds of others, provoking and causing infinite actions and opinions in succeeding ages: so that if the invention of the ship was thought so noble, which carrieth riches and commodities from place to place, and consociateth the most remote regions in participation of their fruits; how much more are letters to be magnified, which, as ships, pass through the vast seas of time, and make ages so distant to participate of the wisdom, illuminations, and inventions, the one of the other! Nay farther, we see, some of the philosophers which were least divine, and most immersed in the senses, and denied generally the immortality of the soul; yet came to this point, that whatsoever motions the spirit of man could act and perform without the organs of the body, they thought might remain after death, which were only those of the understanding, and not of the affections; so immortal and incorruptible a thing did knowledge seem unto them to be. But we, that know by Divine revelation, that not only the understanding, but the affections purified; not only the spirit, but the body changed, shall be advanced to immortality, do disclaim these rudiments of the senses. But it must be remembered both in this last point, and so it may likewise be needful in other places, that in probation of the dignity of knowledge or learning, I did in the beginning separate divine testimony from human, which method I have pursued, and so handled them both apart.

Nevertheless I do not pretend, and I know it will

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