The Advancement of Learning
abscondit_; _sed studioso fit obviam_. But the managing of this argument
with integrity and truth, which I note as deficient, seemeth to me to be
one of the best fortifications for honesty and virtue that can be
planted. For, as the fable goeth of the basilisk—that if he see you
first, you die for it; but if you see him first, he dieth—so is it with
deceits and evil arts, which, if they be first espied they leese their
life; but if they prevent, they endanger. So that we are much beholden
to Machiavel and others, that write what men do, and not what they ought
to do. For it is not possible to join serpentine wisdom with the
columbine innocency, except men know exactly all the conditions of the
serpent; his baseness and going upon his belly, his volubility and
lubricity, his envy and sting, and the rest—that is, all forms and
natures of evil. For without this, virtue lieth open and unfenced. Nay,
an honest man can do no good upon those that are wicked, to reclaim them,
without the help of the knowledge of evil. For men of corrupted minds
presuppose that honesty groweth out of simplicity of manners, and
believing of preachers, schoolmasters, and men’s exterior language. So
as, except you can make them perceive that you know the utmost reaches of
their own corrupt opinions, they despise all morality. _Non recipit
stultus verba prudentiæ_, _nisi ea dixeris quæ_, _versantur in corde
ejus_.
(10) Unto this part, touching respective duty, doth also appertain the
duties between husband and wife, parent and child, master and servant.
So likewise the laws of friendship and gratitude, the civil bond of
companies, colleges, and politic bodies, of neighbourhood, and all other
proportionate duties; not as they are parts of government and society,
but as to the framing of the mind of particular persons.
(11) The knowledge concerning good respecting society doth handle it
also, not simply alone, but comparatively; whereunto belongeth the
weighing of duties between person and person, case and case, particular
and public. As we see in the proceeding of Lucius Brutus against his own
sons, which was so much extolled, yet what was said?
“Infelix, utcunque ferent ea fata minores.”
So the case was doubtful, and had opinion on both sides. Again, we see
when M. Brutus and Cassius invited to a supper certain whose opinions
they meant to feel, whether they were fit to be made their associates,
and cast forth the question touching the killing of a tyrant being a
usurper, they were divided in opinion; some holding that servitude was
the extreme of evils, and others that tyranny was better than a civil
war: and a number of the like cases there are of comparative duty.
Amongst which that of all others is the most frequent, where the question
is of a great deal of good to ensue of a small injustice. Which Jason of
Thessalia determined against the truth: _Aliqua sunt injuste facienda_,
_ut multa juste fieri possint_. But the reply is good: _Auctorem
præsentis justitiæ habes_, _sponsorem futuræ non habes_. Men must pursue
things which are just in present, and leave the future to the Divine
Providence. So then we pass on from this general part touching the
exemplar and description of good.
XXII. (1) Now, therefore, that we have spoken of this fruit of life, it
remaineth to speak of the husbandry that belongeth thereunto, without
which part the former seemeth to be no better than a fair image or
statue, which is beautiful to contemplate, but is without life and
motion; whereunto Aristotle himself subscribeth in these words: _Necesse
est scilicet de virtute dicere_, _et quid sit_, _et ex quibus gignatur_.
_Inutile enum fere fuerit virtutem quidem nosse_, _acquirendæ autem ejus
modos et vias ignorare_. _Non enum de virtute tantum_, _qua specie sit_,
_quærendum est_, _sed et quomodo sui copiam faciat_: _utrumque enum
volumeus_, _et rem ipsam nosse_, _et ejus compotes fieri_: _hoc autem ex
voto non succedet_, _nisi sciamus et ex quibus et quomodo_. In such full
words and with such iteration doth he inculcate this part. So saith
Cicero in great commendation of Cato the second, that he had applied
himself to philosophy, _Non ita disputandi causa_, _sed ita vivendi_.
And although the neglect of our times, wherein few men do hold any
consultations touching the reformation of their life (as Seneca
excellently saith, _De partibus vitæ quisque deliberat_, _de summa
nemo_), may make this part seem superfluous; yet I must conclude with
that aphorism of Hippocrates, _Qui gravi morbo correpti dolores non
sentiunt_, _iis mens ægrotat_. They need medicine, not only to assuage
the disease, but to awake the sense. And if it be said that the cure of
men’s minds belongeth to sacred divinity, it is most true; but yet moral
philosophy may be preferred unto her as a wise servant and humble
handmaid. For as the Psalm saith, “That the eyes of the handmaid look
perpetually towards the mistress,” and yet no doubt many things are left
to the discretion of the handmaid to discern of the mistress’ will; so
ought moral philosophy to give a constant attention to the doctrines of
divinity, and yet so as it may yield of herself (within due limits) many
sound and profitable directions.
(2) This part, therefore, because of the excellency thereof, I cannot but
find exceeding strange that it is not reduced to written inquiry; the
rather, because it consisteth of much matter, wherein both speech and
action is often conversant; and such wherein the common talk of men
(which is rare, but yet cometh sometimes to pass) is wiser than their
books. It is reasonable, therefore, that we propound it in the more
particularity, both for the worthiness, and because we may acquit
ourselves for reporting it deficient, which seemeth almost incredible,
and is otherwise conceived and presupposed by those themselves that have
written. We will, therefore, enumerate some heads or points thereof,
that it may appear the better what it is, and whether it be extant.
(3) First, therefore, in this, as in all things which are practical we
ought to cast up our account, what is in our power, and what not; for the
one may be dealt with by way of alteration, but the other by way of
application only. The husbandman cannot command neither the nature of
the earth nor the seasons of the weather; no more can the physician the
constitution of the patient nor the variety of accidents. So in the
culture and cure of the mind of man, two things are without our command:
points of Nature, and points of fortune. For to the basis of the one,
and the conditions of the other, our work is limited and tied. In these
things, therefore, it is left unto us to proceed by application:—
“Vincenda est omnis fertuna ferendo:”
and so likewise,
“Vincenda est omnis Natura ferendo.”
But when that we speak of suffering, we do not speak of a dull and
neglected suffering, but of a wise and industrious suffering, which
draweth and contriveth use and advantage out of that which seemeth
adverse and contrary; which is that properly which we call accommodating
or applying. Now the wisdom of application resteth principally in the
exact and distinct knowledge of the precedent state or disposition, unto
which we do apply; for we cannot fit a garment except we first take
measure of the body.
(4) So, then, the first article of this knowledge is to set down sound
and true distributions and descriptions of the several characters and
tempers of men’s natures and dispositions, specially having regard to
those differences which are most radical in being the fountains and
causes of the rest, or most frequent in concurrence or commixture;
wherein it is not the handling of a few of them in passage, the better to
describe the mediocrities of virtues, that can satisfy this intention.
For if it deserve to be considered, that there are minds which are
proportioned to great matters, and others to small (which Aristotle
handleth, or ought to have bandied, by the name of magnanimity), doth it
not deserve as well to be considered that there are minds proportioned to
intend many matters, and others to few? So that some can divide
themselves: others can perchance do exactly well, but it must be but in
few things at once; and so there cometh to be a narrowness of mind, as
well as a pusillanimity. And again, that some minds are proportioned to
that which may be dispatched at once, or within a short return of time;
others to that which begins afar off, and is to be won with length of
pursuit:—
“Jam tum tenditqus fovetque.”
So that there may be fitly said to be a longanimity, which is commonly
also ascribed to God as a magnanimity. So further deserved it to be
considered by Aristotle, “That there is a disposition in conversation
(supposing it in things which do in no sort touch or concern a man’s
self) to soothe and please, and a disposition contrary to contradict and
cross;” and deserveth it not much better to be considered. “That there
is a disposition, not in conversation or talk, but in matter of more
serious nature (and supposing it still in things merely indifferent), to
take pleasure in the good of another; and a disposition contrariwise, to
take distaste at the good of another?” which is that properly which we
call good nature or ill nature, benignity or malignity; and, therefore, I
cannot sufficiently marvel that this part of knowledge, touching the
several characters of natures and dispositions, should be omitted both in
morality and policy, considering it is of so great ministry and
suppeditation to them both. A man shall find in the traditions of
astrology some pretty and apt divisions of men’s natures, according to
the predominances of the planets: lovers of quiet, lovers of action,
lovers of victory, lovers of honour, lovers of pleasure, lovers of arts,
lovers of change, and so forth. A man shall find in the wisest sort of
these relations which the Italians make touching conclaves, the natures
of the several cardinals handsomely and lively painted forth. A man
shall meet with in every day’s conference the denominations of sensitive,
dry, formal, real, humorous, certain, _huomo di prima impressione_,
_huomo di ultima impressione_, and the like; and yet, nevertheless, this
kind of observations wandereth in words, but is not fixed in inquiry.
For the distinctions are found (many of them), but we conclude no
precepts upon them: wherein our fault is the greater, because both
history, poesy, and daily experience are as goodly fields where these
observations grow; whereof we make a few posies to hold in our hands, but
no man bringeth them to the confectionary that receipts might be made of
them for use of life.
(5) Of much like kind are those impressions of Nature, which are imposed
upon the mind by the sex, by the age, by the region, by health and
sickness, by beauty and deformity, and the like, which are inherent and
not extern; and again, those which are caused by extern fortune, as
sovereignty, nobility, obscure birth, riches, want, magistracy,
privateness, prosperity, adversity, constant fortune, variable fortune,
rising _per saltum_, _per gradus_, and the like. And, therefore, we see
that Plautus maketh it a wonder to see an old man beneficent, _benignitas
hujis ut adolescentuli est_. Saint Paul concludeth that severity of
discipline was to be used to the Cretans, _increpa eos dure_, upon the
disposition of their country, _Cretensus semper mendaces_, _malæ bestiæ_,
_ventres_. Sallust noteth that it is usual with kings to desire
contradictories: _Sed plerumque regiæ voluntates_, _ut vehementes sunt_,
_sic mobiles_, _sæpeque ipsæ sibi advers_. Tacitus observeth how rarely
raising of the fortune mendeth the disposition: _solus Vespasianus