The Advancement of Learning
hearken to the speech of our Saviour, that saith, “He that receiveth a
prophet in the name of a prophet shall have a prophet’s reward,” he
deserveth to be placed amongst the most learned princes; for there was
not a greater admirer of learning or benefactor of learning, a founder of
famous libraries, a perpetual advancer of learned men to office, and
familiar converser with learned professors and preceptors who were noted
to have then most credit in court. On the other side how much Trajan’s
virtue and government was admired and renowned, surely no testimony of
grave and faithful history doth more lively set forth than that legend
tale of Gregorius Magnum, Bishop of Rome, who was noted for the extreme
envy he bare towards all heathen excellency; and yet he is reported, out
of the love and estimation of Trajan’s moral virtues, to have made unto
God passionate and fervent prayers for the delivery of his soul out of
hell, and to have obtained it, with a caveat that he should make no more
such petitions. In this prince’s time also the persecutions against the
Christians received intermission upon the certificate of Plinius
Secundus, a man of excellent learning and by Trajan advanced.
(6) Adrian, his successor, was the most curious man that lived, and the
most universal inquirer: insomuch as it was noted for an error in his
mind that he desired to comprehend all things, and not to reserve himself
for the worthiest things, falling into the like humour that was long
before noted in Philip of Macedon, who, when he would needs overrule and
put down an excellent musician in an argument touching music, was well
answered by him again—“God forbid, sir,” saith he, “that your fortune
should be so bad as to know these things better than I.” It pleased God
likewise to use the curiosity of this emperor as an inducement to the
peace of His Church in those days; for having Christ in veneration, not
as a God or Saviour, but as a wonder or novelty, and having his picture
in his gallery matched with Apollonius (with whom in his vain imagination
he thought its had some conformity), yet it served the turn to allay the
bitter hatred of those times against the Christian name, so as the Church
had peace during his time. And for his government civil, although he did
not attain to that of Trajan’s in glory of arms or perfection of justice,
yet in deserving of the weal of the subject he 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
policing of cities and commonalties with new ordinances and
constitutions, and granting new franchises and incorporations; so that
his whole time was a very restoration of all the lapses and decays of
former times.
(7) 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 a divider of cummin 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
noted 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 likewise 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.
(5) There succeeded him the first _Divi fratres_, the two adoptive
brethren—Lucius Commodus Verus, son to Ælius 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 likewise in
perfection of all royal virtues; insomuch as Julianus the emperor, in his
book entitled _Cærsares_, being as a pasquil or satire to deride all his
predecessors, feigned that they were all invited to a banquet of the
gods, and Silenus the jester sat at the nether end of the table and
bestowed a scoff on everyone 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 Antoninus so sacred in the world, that
though it were extremely dishonoured in Commodus, Caracalla, and
Heliogabalus, who all bare the name, yet, when Alexander Severus refused
the name because he was a stranger to the family, the Senate with one
acclamation said, _Quomodo 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 emperors’ style. 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 effects of learning
in sovereignty, painted forth in the greatest table of the world.
(9) 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
prince 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 accustomed to appoint set hours for reading,
scarcely any young student in a 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 tines,
and yet not through the calmness of the season, but through the wisdom of
her regiment. 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.
(10) 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.
(11) 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 bare 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 among 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.
(12) And herein 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 a 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.
(13) 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.
(14) 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 a liquor as Homer speaketh of, which ran from
Venus’ hand when it was pierced by Diomedes.”
(15) 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