Two Appendices: Criticall and Pedanticall

There remayn two Appendices touching the tradition of knowledge, The one Criticall, The other Pedanticall. For all knowledge is eyther delivered by Teachers, or attayned by mens proper endevors: And therefore as the principall part of Tradition of knowledge concerneth chiefly in writing of Books; So the Relative part thereof concerneth reading of Bookes Wherunto appertayn incidently these considerations. The first is concerning the true Correction & edition of Authors, wherin neverthelesse rash diligence hath don gret prejudice. For these Critiques have often presumed that that which they understand not, is false set down; As the Priest, that where he found it written of S. Paul Demissus est per sportam, mended his book, and made it Demissus est per portam because, Sperta was an hard word, and out of his reading; and surely their errors, though they be not so palpable and ridiculous, yet are of the same kind. And therefore as it hath beene wisely noted, the most corrected copies are commonly the least correct.

The second is concerning the exposition and explication of Authors, which resteth in Annotacions and Commentaryes, wherin it is over usual to blaunch the obscure places, and discourse upon the playne.

The third is concerning the times, which in many cases give great light to true Interpretations.

The fourth is concerning some briefe Censure and judgement of the Authors, that men therby may make some election unto themselves, what Bookes to reade:

And the fift is concerning the Syntax and disposition of studies, that men may know in what order or pursuite to reade.

For Pedanticall knowledge, it contayneth that difference of Tradition which is proper for youth: Whereunto appertaine divers considerations of great fruit.

As first the tyming and seasoning of knowledges, as with what to initiate them, and from what for a time to refraine them:

Secondly, the consideration where to begin with the easiest, and so proceede to the more difficult, And in what courses to presse the more difficulte and then to turne them to the more easie: for it is one Methode to practise swimming with bladders, and another to practise dauncing with heavy shooes.

A third is the application of learning according unto the propriety of the wittes; for there is no defect in the faculties intellectuall, but seemeth to have a proper Cure contayned in some studies; As for example, If a Child be Bird-witted, that is, hath not the facultie of attention, the Mathematiques giveth a remedy thereunto; for in them, if the witte be caught away but a moment, one is new to begin. And as sciences have a propriety towards faculties for Cure and helpe; So faculties or powers have a Simpathy towards Sciences for excellency or speedy profiting: And therfore it is an enquiry of greate wisedom what kinds of wits and Natures are most apt and proper for what sciences.

Fourthly the ordering of exercises is matter of great consequence to hurt or helpe; For as is well ob served by Cicero, men in exercising their faculties if they be not wel advised doe exercise their faultes & get ill habits as well as good; so as there is a greate judgement to be had in the continuance and intermission of Exercises. It were to longe to particularize a number of other considerations of this nature, things but of meane appearance, but of singular efficacy. For as the wronging or cherishing of seeds or young plants, is that, that is most important to their thriving And as it was noted, that the first six kings being in trueth as Tutors of the State of Rome in the infancy thereof, was the principal cause of the immense greatnesse of that state which followed: So the culture and manurance of Minds in youth, hath such a forcible (though unseen) operacion, as hardly any length of time or contention of labour can countervaile it afterwards. And it is not amisse to observe also, how small and meane faculties gotten by Education, yet when they fall into greate men or great matters, doe work great and important effects: whereof we see a notable example in Tacitus of two Stage-plaiers, Percennius and Vibulenus, who by their facultie of playing, put the Pannonian armies into an extreame tumulte and combustion. For there arising a mutinie amongst them, upon the death of Augustus Cæsar, Blæsus the lievetenant had committed some of the Mutiners which were suddenly rescued: whereupon Utbulenus got to be heard speake, which he did in this manner, These poore innocent wretches appointed to cruell death, you have restored to behould the light. But who shall restore my brother to me, or life unto my brother? that was sent hither in message from the legions of Germany, to treat of the common Cause, and he hath murdered him this last night by some of his sencers & ruffians, that he hath about him for his executioners upon Souldiours: Answer Blæsus, what is done with his body: The mortallest Enemies doe not deny buriall: when I have performed my last duties to the Corpes with kisses, with teares, command me to be slaine besides him, so that these my fellowes for our good meaning, and our true hearts to the Legions may have leave to bury us. With which speeche he put the army into an infinite fury and uprore, whereas truth was he had no brother, neyther was there any such matter; but hee plaide it meerely as if he had beene upon the stage.

But to returne, we are now come to a period of Rationall Knowledges, wherein if I have made the divisions other than those that are received, yet would I not be thought to disallow all those divisions, which I doe not use. For there is a double necessity imposed upon me of altering the divisions. The one because it differeth in end and purpose, to sorte together those things which are next in Nature, and those things which are next in use. For if a secretary of Estate, should sort his papers, it is like in his study, or generall Cabinet, he would sort together things of a Nature, as Treaties, Instructions, &c. But in his Boxes, or particular Cabinet, hee would sort togither those that he were like to use together, though of severall Natures: So in this generall Cabynet of knowledge, it was necessary for me to follow the divisions of the Nature of things, whereas if my selfe had beene to handle any particular knowledge, I would have respected the Divisions fittest for use. The other, because the bringing in of the Deficiences did by Consequence alter the Partitions of the rest, For let the knowledge extant (for demonstration sake) be 15. Let the knowledge with the Deficiences be 20. the parts of 15. are not the parts of 20, for the parts of 15, are 3. and 5. the parts of 20. are 2. 4. 5. and 10. So as these things are without Contradiction, and could not otherwise be.