The Three Diseases of Learning

Now I proceede to those errours and vanities, which have interveyned amongst the studies themselves of the learned; which is that which is principall and proper to the present argument, wherein my purpose is not to make a justification of the errors, but by a censure and separation of the errors, to make a justification of that which is good & sound; and to deliver that from the aspersion of the other. For we see, that it is the manner of men, to scandalize and deprave that which retaineth the state, and vertue, by taking advantage upon that which is corrupt and degenerate; as the Heathens in the primitive Church used to blemish and taynt the Christians, with the faults and corruptions of Heretiques: But neverthelesse, I have no meaning at this time to make any exact animadversion of the errors and impediments in matters of learning, which are more secret and remote from vulgar opinion; but onely to speake unto such as doe fall under, or neere unto, a popular observation.

There be therfore chiefely three vanities in Studies, whereby learning hath been most traduced: For those things we do esteeme vaine, which are either false or frivolous, those which either have no truth, or no use: & those persons we esteem vain, which are either credulous or curious, & curiositie is either in mater or words; so that in reason, as wel as in experience, there fal out to be these 3. distempers (as I may tearm them) of learning; The first fantastical learning: The second contentious learning, & the last delicate learning, vaine Imaginations, vaine Altercations, & vain affectations: & with the last I wil begin, Martin Luther conducted (no doubt) by an higher providence, but in discourse of reason, finding what a Province he had undertaken against the Bishop of Rome, and the degenerate traditions of the Church, and finding his owne solitude, being no waies ayded by the opinions of his owne time, was enforced to awake all Antiquitie, and to call former times to his succors, to make a partie against the present time: so that the ancient Authors, both in Divinitie, and in Humanitie, which had long time slept in Libraries, began generally to be read and revolved. This by consequence, did draw on a necessitie of a more exquisite travaile in the languages originall, wherin those Authors did write: For the better understanding of those Authors, and the better advantage of pressing and applying their words: And thereof grew againe, a delight in their manner of Stile and Phrase, and an admiration of that kinde of writing; which was much furthered & precipitated by the enmity & opposition, that the propounders of those (primitive, but seeming new opinions) had against the Schoole-men: who were generally of the contrarie part: and whose Writings were altogether in a differing Stile and fourme, taking libertie to coyne, and frame new tearms of Art, to expresse their own sence, and to avoide circuite of speech, without regard to the purenesse, pleasantnesse, and (as I may call it) lawfulnesse of the Phrase or word: And againe, because the great labour that then was with the people (of whome the Pharisees were wont to say: Execrabilis ista turba quæ non novit legem) for the winning and perswading of them, there grewe of necessitie in cheefe price, and request, eloquence and varietie of discourse, as the fittest and forciblest accesse into the capacitie of the vulgar sort: so that these foure causes concurring, the admiration of ancient Authors, the hate of the Schoole-men, the exact studie of Languages: and the efficacie of Preaching did bring in an affectionate studie of eloquence, and copie of speech, which then began to flourish. This grew speedily to an excesse: for men began to hunt more after wordes, than matter, and more after the choisenesse of the Phrase, and the round and cleane composition of the sentence, and the sweet falling of the clauses, and the varying and illustration of their workes with tropes and figures: then after the weight of matter, worth of subject, soundnesse of argument, life of invention, or depth of judgement. Then grew the flowing, and watrie vaine of Osorius the Portugall Bishop, to be in price: then did Sturmius spend such infinite, and curious paines upon Cicero the Orator, and Hermogenes the Rhetorican, besides his owne Bookes of Periods, and imitation, and the like: Then did Car of Cambridge, and Ascham with their Lectures and Writings, almost diefie Cicero and Demosthenes, and allure, all young men that were studious unto that delicate and pollished kinde of learning. Then did Erasmus take occasion to make the scoffing Eccho; Decem annos consumpsi in legendo Cicerone: and the Eccho answered in Greeke, Ove; Asine. Then grew the learning of the Schoole-men to be utterly despised as barbarous. In summe, the whole inclination and bent of those times, was rather towards copie, than weight.

Here therefore, the first distemper of learning, when men studie words, and not matter: whereof though I have represented an example of late times: yet it hath beene, and will be Secundum maius & minus in all time. And how is it possible, but this should have an operation to discredite learning, even with vulgar capacities, when they see learned mens workes like the first Letter of a Patent, or limmed Booke: which though it hath large flourishes, yet it is but a Letter. It seemes to me that Pigmalions frenzie is a good embleme or portraiture of this vanitie: for wordes are but the Images of matter, and except they have life of reason and invention: to fall in love with them, is all one, as to fall in love with a Picture.

But yet notwithstanding, it is a thing not hastily to be condemned, to cloath and adorne the the obscuritie, even of Philosophie it selfe, with sensible and plausible elocution. For hereof we have great examples in Xenophon, Cicero, Seneca, Plutarch, and of Plato also in some degree, and hereof likewise there is great use: For surely, to the severe inquisition of truth, and the deepe progresse into Philosophie, it is some hindrance; because it is too early satisfactorie to the minde of man, and quencheth the desire of further search, before we come to a just periode. But then if a man be to have any use of such knowledge in civile occasions, of conference, counsell, perswasion, discourse, or the like: Then shall he finde it prepared to his hands in those Authors, which write in that manner. But the excesse of this is so justly contemptible, that as Hercules, when hee saw the Image of Adonis, Venus Migmon in a Temple, sayd in disdaine, Nil sacri es. So there is none of Hercules followers in learning, that is, the more severe, and laborious sort of Enquirers into truth, but will despise those delicacies and affectations, as indeede capable of no divinesse. And thus much of the first disease or distemper of learning.

The second which followeth is in nature worse then than the former: for as substance of matter is better than beautie of words: so contrariwise vaine matter is worse, than vaine words: wherein it seemeth the reprehension of Saint Paule, was not onely proper for those times, but prophetical for the times following, and not only respective to Divinitie, but extensive to all knowledge. Devita prophanas vocum novitates & oppositiones falsinominis scientiæ. For he assigneth two Markes and Badges of suspected and falsified Science; The one, the noveltie and strangenesse of tearmes; the other, the strictnesse of positions, which of necessitie doth induce oppositions, and so questions and altercations. Surely, like as many substances in nature which are solide, do putrifie and corrupt into wormes: So it is the propertie of good and sound knowledge, to putrifie and dissolve into a number of subtile, idle, unholesome, and (as I may tearme them) vermiculate questions; which have indeede a kinde of quicknesse, and life of spirite, but no soundnesse of matter, or goodnesse of qualitie. This kinde of degenerate learning did chiefely raigne amongst the Schoole-men, who having sharpe and stronge wits, and aboundance of leasure, and smal varietie of reading; but their wits being shut up in the Cels of a few Authors (chiefely Aristotle their Dictator) as their persons were shut up in the Cells of Monasteries and Colledges, and knowing little Historie, either of Nature or time, did out of no great quantitie of matter, and infinite agitation of wit, spin out unto us those laborious webbes of Learning which are extant in their their Bookes. For the wit and minde of man, if it worke upon matter, which is the contemplation of the creatures of God worketh according to the stuffe, and is limited thereby; but if it worke upon it selfe, as the Spider worketh his webbe, then it is endlesse, and brings forth indeed Copwebs of learning, admirable for the finesse of thread and worke, but of no substance or profite.

This same unprofitable subtilitie or curiositie is of two sorts: either in the subject it selfe that they handle, when it is a fruitlesse speculation or controversie; (whereof there are no small number both in Divinity & Philosophie) or in the maner or method of handling of a knowledge; which amongst them was this; upon everie particular position or assertion to frame objections, and to those obiectious, solutions: which solutions were for the most part not confutations, but distinctions: whereas indeed the strength of all Sciences, is as the strength of the old mans faggot in the bond. For the harmonie of a science supporting each part the other, is and ought to be the true and briefe confutation and suppression of all the smaller sort of objections: but on the other side, if you take out everie Axiome, as the stickes of the faggot one by one, you may quarrell with them, and bend them and breake them at your pleasure: so that as was sayd of Seneca: Verborum minutijs rerum frangit pondera: So a man may truely say of the Schoole men Quæstionum minutijs Scientiarum frangunt sodilitatem. For were it not better for a man in a faire roome, to set up one great light, or braunching candlesticke of lights, than to goe about with a small watch candle into everie corner? and such is their methode, that rests not so much uppon evidence of truth prooved by arguments, authorities, similitudes, examples; as upon particular confutations and solutions of everie scruple, cavillation & objection: breeding for the most part one question as fast as it solveth another; even as in the former resemblance, when you carry the light into one corner, you darken the rest: so that the Fable and fiction of Scylla seemeth to be a lively Image of this kinde of Philosophie or knowledge, which was transformed into a comely Virgine for the upper parts; but then, Candida succinctam, latrantibus inguina monstris: So the Generalities of the Schoolemen are for a while good and proportionable; but then when you descend into their distinctions and decisions, in stead of a fruitfull wombe, for the use and benefite of mans life; they end in monstrous altercations and barking questions. So as it is not possible but this qualitie of knowledge must fall under popular contempt, the people being apt to contemne truth upon occasion of Controversies & altercations, and to thinke they are all out of their way which never meete, and when they see such digladiation about subtilties, and matter of no use nor moment, they easily fall upon that judgement of Dionysius of Siracusa, Verba ista sunt senum otiosorum.

Notwithstanding certaine it is, that if those Schoole men to their great thirst of truth, and unwearied travaile of wit, had joyned varietie and universalitie of reading and contemplation, they had prooved excellent Lights, to the great advancement of all learning and knowledge: but as they are, they are great undertakers indeed, and fierce with darke keeping. But as in the inquirie of the divine truth, their pride enclined to leave the Oracle of Gods word, and to vanish in the mixture of their owne inventions: so in the inquisition of Nature, they ever left the Oracle of Gods works, and adored the deceiving and deformed Images, which the unequall mirrour of their owne minds, or a few received Authors or principles, did represent unto them. And thus much for the second disease of learning.

For the third vice or disease of Learning, which concerneth deceit or untruth, it is of all the rest the fowlest; as that which doth destroy the essentiall fourme of knowledge; which is nothing but a representation of truth; for the truth of being, and the truth of knowing are one, differing no more than the direct beame, and the beame reflected. This vice therefore brauncheth it selfe into two sorts; delight in deceiving, and aptnesse to be deceived, imposture and Credulitie: which although they appeare to be of a divers nature, the one seeming to proceede of cunning, and the other of simplicitie; yet certainely, they doe for the most part concurre: for as the verse noteth.

An inquisitive man is a pratler: so upon the like reason, a credulous man is a deceiver: as we see it in fine, that hee that will easily beleeve rumors, will as easily augment rumors, and adde somewhat to them of his owne, which Tacitus wisely noteth, when he sayth: Fingunt simul creduntque so great an affinitie hath fiction and beleefe.

This facilitie of credite, and accepting or admitting thinges weakely authorized or warranted, is of two kindes, according to the subject: For it is either a beleefe of Historie, (as the Lawyers speake, matter of fact:) or else of matter of art and opinion; As to the former, wee see the experience and inconvenience of this errour in ecclesiasticall Historie, which hath too easily received and registred reports and narrations of Miracles wrought by Martyrs, Hermits, or Monkes of the desert, and other holy men; and there Reliques, Shrines, Chappels, and Images: which though they had a passage for time, by the ignorance of the people, the superstitious simplicitie of some, and the politique tolleration of others, holding them but as divine poesies: yet after a periode of time, when the mist began to cleare up, they grew to be esteemed, but as old wives fables, impostures of the Cleargie illusions of spirits, and badges of Antichrist, to the great scandall and detriment of Religion.

So in naturall Historie, wee see there hath not beene that choise and judgement used, as ought to have beene, as may appeare in the writings of Plinius, Cardanus, Albertus, and divers of the Arabians, being fraught with much fabulous matter, a great part, not onely untryed, but notoriously untrue, to the great derogation of the credite of naturall Philosophie, with the grave and sober kinde of wits; wherein the wisedome and integritie of Aristotle is worthy to be observed, that having made so diligent and exquisite a Historie of living creatures, hath mingled it sparingly with any vaine or fayned matter, and yet on thother sake, hath cast all prodigious Narrations, which he thought worthy the recording into one Booke: excellently discerning that matter of manifest truth, such whereupon observation and rule was to bee built, was not to bee mingled or weakened with matter of doubtfull credite: and yet againe that rarities and reports, that seeme uncredible, are not to be suppressed or denyed to the memorie of men.

And as for the facilitie of credite which is yeelded to Arts & opinions, it is likewise of two kinds, either when too much beleefe is attributed to the Arts themselves, or to certaine Authors in any Art. The Sciences themselves which have had better intelligence and confederacie with the imagination of man, than with his reason, are three in number; Astrologie, Naturall Magicke, and Alcumy: of which Sciences neverthelesse the ends or pretences are noble. For Astrologie pretendeth to discover that correspondence or concatenation, which is betweene the superiour Globe and the inferiour. Naturall Magicke pretendeth to cal & reduce natural Philosophie from variety of speculations to the magnitude of works; And Alcumy pretendeth to make separation of all the unlike parts of bodies, which in mixtures of nature are incorporate. But the derivations and prosecutions to these ends, both in the theories, and in the practises are full of Errour and vanitie; which the great Professors themselves have sought to vaile over and conceale by evigmaticall writings, and referring themselves to auricular traditions, and such other devises, to save the credite of Impostures; and yet surely to Alcumy this right is due, that it may be compared to the Husband man whereof Æsope makes the Fable; that when he died, told his Sonnes, that he had left unto them gold, buried under ground in his Vineyard; and they digged over all the ground, and gold they found none, but by reason of their stirring and digging the mold about, the rootes of their Vines, they had a great Vintage the yeare following: so assuredly the search and stirre to make gold hath brought to light a great number of good and fruitfull inventions and experiments, as well for the disclosing of Nature; as for the use of mans life.

And as for the overmuch credite that hath beene given unto Authors in Sciences, in making them Dictators, that their wordes should stand, and not Counsels to give advise; the dammage is infinite that Sciences have received thereby, as the principall cause that hath kept them lowe, at a stay without groweth or advancement. For hence it hath comen, that in arts Mechanicall, the first deviser coms shortest, and time addeth and perfecteth: but in Sciences the first Author goeth furthest, and time leeseth and corrupteth. So we see, Artillerie, sayling, printing, and the like, were grossely managed at the first and by time accommodated and refined: but contrary wise the Philosophies and Sciences of Aristotle, Plato, Democritus, Hypocrates, Euclides, Archimedes, of most vigor at the first, and by time degenerate and imbased, whereof the reason is no other, but that in the former many wits and industries have contributed in one; and in the later many wits and industries have ben spent about the wit of some one; whom many times they have rather depraved than illustrated. For as water will not ascend higher, than the levell of the first spring head, from whence it descendeth: so knowledge derived from Aristotle, and exempted from libertie of examination, will not rise againe higher, than the knowledge of Aristotle. And therfore although the position be good: Oportet discentem credere: yet it must bee coupled with this, Oportet edoctum judicare: for Disciples doe owe unto Maisters onely a temporarie beleefe, and a suspension of their owne judgement, till they be fully instructed, and not an absolute resignation, or perpetuall captivitie: and therefore to conclude this point, I will say no more, but; so let great Authors have theire due, as time which is the Author of Authors be not deprived of his due, which is furder and furder to discover truth. Thus have I gone over these three diseasses of learning, besides the which there are some other rather peccant humors, then fourmed diseases, which nevertheles are not so secret and intrinsike, but that they fall under a popular observation and traducement; and therefore are not to be passed over.