the advancement of learning-第18部分

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　not　fulfilled　punctually　at　once；　but　have　springing　and　germinant　accomplishment　throughout　many　ages；　though　the　height　or　fulness　of　them　may　refer　to　some　one　age。　＇＇　This　is　a　work　which　I　find　deficient；　but　is　to　be　done　with　wisdom；　sobriety；　and　reverence；　or　not　at　all。

3。　The　third；　which　is　history　of　providence；　＇32＇　containeth　that　excellent　correspondence　which　is　between　God's　revealed　will　and　His　secret　will：　which　though　it　be　so　obscure；　as　for　the　most　part　it　is　not　legible　to　the　natural　man；　no；　nor　many　times　to　those　that　behold　it　from　the　Tabernacle；　yet　at　some　times　it　pleaseth　God；　for　our　better　establishment　and　the　confuting　of　those　which　are　as　without　God　in　the　world；　to　write　it　in　such　text　and　capital　letters；　that　as　the　prophet　saith；　HE　THAT　RUNNETH　BY　MAY　READ　IT；　that　is；　mere　sensual　persons；　which　hasten　by　God's　judgments；　and　never　bend　or　fix　their　cogitations　upon　them；　are　nevertheless　in　their　passage　and　race　urged　to　discern　it。　Such　are　the　notable　events　and　examples　of　God's　Judgments；　chastisements；　deliverances；　and　blessings：　and　this　is　a　work　which　hath　passed　through　the　labour　of　many；　and　therefore　I　cannot　present　as　omitted。

4。　There　are　also　other　parts　of　learning　which　are　appendices　to　history：　for　all　the　exterior　proceedings　of　man　consist　of　words　and　deeds：　whereof　history　doth　properly　receive　and　retain　in　memory　the　deeds：　and　if　words；　yet　but　as　inducements　and　passages　to　deeds：　so　are　there　other　books　and　writings；　which　are　appropriate　to　the　custody　and　receipt　of　words　only；　which　likewise　are　of　three　sorts：　orations；　letters；　and　brief　speeches　or　sayings。　＇＇　Orations　are　pleadings；　speeches　of　counsel；　laudatives；　inventives；　apologies；　reprehensions；　orations　of　formality　or　ceremony；　and　the　like。　＇＇　Letters　are　according　to　all　the　variety　of　occasions；　advertisements；　advices；　directions；　propositions；　petitions；　commendatory；　expostulatory；　satisfactory；　of　compliment；　of　pleasure；　of　discourse；　and　all　other　passages　of　action。　And　such　as　are　written　from　wise　men；　are　of　all　the　words　of　man；　in　my　judgment；　the　best；　for　they　are　more　natural　than　orations　and　public　speeches；　and　more　advised　than　conferences　or　present　speeches。　So　again　letters　of　affairs　from　such　as　manage　them；　or　are　privy　to　them；　are　of　all　others　the　best　instructions　for　history；　and　to　a　diligent　reader　the　best　histories　in　themselves。　＇＇　For　Apophthegms；　it　is　a　great　loss　of　that　book　of　Caesar's；　　for　as　his　history；　and　those　few　letters　of　his　which　we　have；　and　those　apophthegms　which　were　of　his　own；　excel　all　men's　else；　so　I　suppose　would　his　collection　of　Apophthegms　have　done；　for　as　for　those　which　are　collected　by　others；　either　I　have　no　taste　in　such　matters；　or　else　their　choice　hath　not　been　happy。　But　upon　these　three　kinds　of　writings　I　do　not　insist；　because　I　have　no　deficiencies　to　propound　concerning　them。

5。　Thus　much　therefore　concerning　history；　which　is　that　part　of　learning　which　answereth　to　one　of　the　cells；　domiciles；　or　offices　of　the　mind　of　man：　which　is　that　of　memory。

IV。　1。　Poesy　is　a　part　of　learning　in　measure　of　words　for　the　most　part　restrained；　but　in　all　other　points　extremely　licensed；　and　doth　truly　refer　to　the　imagination；　which；　being　not　tied　to　the　laws　of　matter；　may　at　pleasure　join　that　which　nature　hath　severed；　and　sever　that　which　nature　hath　joined；　and　so　make　unlawful　matches　and　divorces　of　things；　PICTORIBUS　ATQUE　POETIS；　ETC。　It　is　taken　in　two　senses　in　respect　of　words　or　matter；　in　the　first　sense　it　is　but　a　character　of　style；　and　belongeth　to　arts　of　speech；　and　is　not　pertinent　for　the　present：　in　the　latter　it　is；　as　hath　been　said；　one　of　the　principal　portions　of　learning；　and　is　nothing　else　but　feigned　history；　which　may　be　styled　as　well　in　prose　as　in　verse。

2。　The　use　of　this　feigned　history　hath　been　to　give　some　shadow　of　satisfaction　to　the　mind　of　man　in　those　points　wherein　the　nature　of　things　doth　deny　it；　the　world　being　in　proportion　inferior　to　the　soul；　by　reason　whereof　there　is；　agreeable　to　the　spirit　of　man；　a　more　ample　greatness；　a　more　exact　goodness；　and　a　more　absolute　variety；　than　can　be　found　in　the　nature　of　things。　Therefore；　because　the　acts　or　events　of　true　history　have　not　that　magnitude　which　satisfieth　the　mind　of　man；　poesy　feigneth　acts　and　events　greater　and　more　heroical：　because　true　history　propoundeth　the　successes　and　issues　of　actions　not　so　agreeable　to　the　merits　of　virtue　and　vice；　therefore　poesy　feigns　them　more　just　in　retribution；　and　more　according　to　revealed　providence：　because　true　history　representeth　actions　and　events　more　ordinary；　and　less　interchanged；　therefore　poesy　endueth　them　with　more　rareness；　and　more　unexpected　and　alternative　variations：　so　as　it　appeareth　that　poesy　serveth　and　conferreth　to　magnanimity；　morality；　and　to　delectation。　And　therefore　it　was　ever　thought　to　have　some　participation　of　divineness；　because　it　doth　raise　and　erect　the　mind；　by　submitting　the　shows　of　things　to　the　desires　of　the　mind；　whereas　reason　doth　buckle　and　bow　the　mind　into　the　nature　of　things。　＇＇　And　we　see；　that　by　these　insinuations　and　congruities　with　man's　nature　and　pleasure；　joined　also　with　the　agreement　and　comfort　it　hath　with　music；　it　hath　had　access　and　estimation　in　rude　times　and　barbarous　regions；　where　other　learning　stood　excluded。

3。　The　division　of　Poesy　which　is　aptest　in　the　propriety　thereof　（besides　those　divisions　which　are　common　unto　it　with　history；　as　feigned　chronicles；　feigned　lives；　and　the　appendices　of　history；　as　feigned　epistles；　feigned　orations；　and　the　rest）　is　into　poesy　narrative；　representative；　and　allusive。　＇＇　The　Narrative　is　a　mere　imitation　of　history；　with　the　excesses　before　remembered；　choosing　for　subject　commonly　wars　and　love；　rarely　state；　and　sometimes　pleasure　or　mirth。　＇＇　Representative　is　as　a　visible　history；　and　is　an　image　of　actions　as　if　they　were　present；　as　history　is　of　actions　in　nature　as　they　are　（that　is）　past。　＇＇　Allusive　or　Parabolical　is　a　Narrative　applied　only　to　express　some　special　purpose　or　conceit。　Which　latter　kind　of　parabolical　wisdom　was　much　more　in　use　in　the　ancient　times；　as　by　the　fables　of　Aesop；　and　the　brief　sentences　of　the　Seven；　and　the　use　of　hieroglyphics　may　appear。　And　the　cause　was；　for　that　it　was　then　of　necessity　to　express　any　point　of　reason　which　was　more　sharp　or　subtile　than　the　vulgar　in　that　manner；　because　men　in　those　＇33＇　times　wanted　both　variety　of　examples　and　subtility　of　conceit：　and　as　hieroglyphics　were　before　letters；　so　parables　were　before　arguments：　and　nevertheless　now；　and　at　all　times；　they　do　retain　much　life　and　vigour；　because　reason　cannot　be　so　sensible；　nor　examples　so　fit。

4。　But　there　remaineth　yet　another　use　of　Poesy　Parabolical；　opposite　to　that　which　we　last　mentioned：　for　that　tendeth　to　demonstrate　and　illustrate　that　which　is　taught　or　delivered；　and　this　other　to　retire　and　obscure　it：　that　is；　when　the　secrets　and　mysteries　of　religion；　policy；　or　philosophy；　are　involved　in　fables　or　parables。　Of　this　in　divine　poesy　we　see　the　use　is　authorized。　In　heathen　poesy　we　see　the　exposition　of　fables　doth　fall　out　sometimes　with　great　felicity；　as　in　the　fable　that　the　giants　being　overthrown　in　their　war　against　the　gods；　the　Earth　their　mother　in　revenge　thereof　brought　forth　Fame：

Illam　terra　parens；　ir？irritata　Deorum；　Extremam；　ut　perhibent；　Coelo　Enceladoque　sororem　Progenuit：

Expounded；　that　when　princes　and　monarchs　have　suppressed　actual　and　open　rebels；　then　the　malignity　of　the　people；　which　is　the　mother　of　rebellion；　doth　bring　forth　libels　and　slanders；　and　taxations　of　the　states；　which　is　of　the　same　kind　with　rebellion；　but　more　feminine。　So　in　the　fable；　that　the　rest　of　the　gods　having　conspired　to　bind　Jupiter；　Pallas　　called　Briareus　with　his　hundred　hands　to　his　aid：　expounded；　that　monarchies　need　not　fear　any　curbing　of　their　absoluteness　by　mighty　subjects；　as　long　as　by　wisdom　they　keep　the　hearts　of　the　people；　who　will　be　sure　to　come　in　on　their　side。　So　in　the　fable；　that　Achilles　was　brought　up　under　Chiron　the　Centaur；　who　was　part　a　man　and　part　a　beast；　expounded　ingeniously　but　corruptly　by　Machiavel；　that　it　belongeth　to　the　education　and　discipline　of　princes　to　know　as　well　how　to　play　the　part　of　the　lion　in　violence；　and　the　fox　in　guile；　as　of　the　man　in　virtue　and　justice。　＇＇　Nevertheless；　in　many　the　like　encounters；　I　do　rather　think　that　the　fable　was　first；　and　the　exposition　devised；　than　that　the　moral　was　first；　and　thereupon　the　fable　framed。　For　I　find　it　was　an　ancient　vanity　in　Chrysippus；　that　troubled　himself　with　great　contention　to　fasten　the　assertions　of　the　Stoics　upon　the　fictions　of　the　ancient　poets；　but　yet　that　all　the　fables　and　fictions　of　the　poets　were　but　pleasure　and　not　figure；　I　interpose　no　opinion。　＇＇　Surely　of　those　poets　which　are　now　extant；　even　Homer　himself　（notwithstanding　he　was　made　a　kind　of　Scripture　by　the　latter　schools　of　the　Grecians）；　yet　I　should　without　any　difficulty　pronounce　that　his　fables　had　no　such　inwardness　in　his　own　meaning；　but　what　they　might　have　upon　a　more　original　tradition；　is　not　easy　to　alarm；　for　he　was　not　the　inventor　of　many　of　them。

5。　In　this　third　　part　of　learning；　which　is　poesy；　I　can　report　no　deficience；　For　being　as　a　plant　that　cometh　of　the　lust　of　the　earth；　without　a　formal　seed；　it　hath　sprung　up　and　spread　abroad　more　than　any　other　kind。　But　to　ascribe　unto　it　that　which　is　due；　for　the　expressing　of　affections；　passions；　corruptions；　and　customs；　we　are　beholding　to　poets　more　than　to　the　philosophers'　works；　and　for　wit　and　eloquence；　not　much　less　than　to　orators'　harangue。　But　it　is　not　good　to　stay　too　long　in　the　theatre。　Let　us　now　pass　on　to　the　judicial　place　or　palace　of　the　mind；　which　we　are　to　approach　and　view　with　more　reverence　and　attention。

V。　1。　The　knowledge　of　man　is　as　the　waters；　some　descending　from　above；　and　some　springing　from　beneath；　the　one　informed　by　the　light　of　nature；　the　other　inspired　by　divine　revelation。　＇＇　The　light　of　nature　consisteth　in　the　notions　of　the　mind　and　the　reports　of　the　senses：　fo