the advancement of learning-第35部分

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NIMI　PUSILLI　ET　DIFFIDENTIS。　And　it　seemeth　to　me；　that　most　of　the　doctrines　of　the　philosophers　are　more　fearful　and　cautionary　than　the　nature　of　things　requireth。　So　have　they　increased　the　fear　of　death　in　offering　to　cure　it。　For　when　they　would　have　a　man's　whole　life　to　be　but　a　discipline　or　preparation　to　die；　they　must　needs　make　men　think　that　it　is　a　terrible　enemy；　against　whom　there　is　no　end　of　preparing。　Better　saith　the　poet：　

Qui　spatium　vitae　extremum　inter　munera　ponat　Naturae。

So　have　they　sought　to　make　men's　minds　too　uniform　and　harmonical；　by　not　breaking　them　＇60＇　sufficiently　to　contrary　motions：　the　reason　whereof　I　suppose　to　be；　because　they　themselves　were　men　dedicated　to　a　private；　free；　and　unapplied　course　of　life。　For　as　we　see；　upon　the　lute　or　like　instrument；　a　ground；　though　it　be　sweet　and　have　show　of　many　changes；　yet　breaketh　not　the　hand　to　such　strange　and　hard　stops　and　passages　as　a　set　song　or　voluntary；　much　after　the　same　manner　was　the　diversity　between　a　philosophical　and　a　civil　life。　And　therefore　men　are　to　imitate　the　wisdom　of　jewellers；　who；　if　there　be　a　grain；　or　a　cloud；　or　an　ice；　which　may　be　ground　forth　without　taking　too　much　of　the　stone；　they　help　it；　but　if　it　should　lessen　and　abate　the　stone　too　much；　they　will　not　meddle　with　it：　so　ought　men　so　to　procure　serenity　as　they　destroy　not　magnanimity。

6。　Having　therefore　deduced　the　good　of　man　which　is　private　and　particular；　as　far　as　seemeth　fit；　we　will　now　return　to　that　good　of　man　which　respecteth　and　beholdeth　society；　which　we　may　term　duty；　because　the　term　of　duty　is　more　proper　to　a　mind　well　framed　and　disposed　towards　others；　as　the　term　of　virtue　is　applied　to　a　mind　well　formed　and　composed　in　itself：　though　neither　can　a　man　understand　virtue　without　some　relation　to　society；　nor　duty　without　an　inward　disposition。　This　part　may　seem　at　first　to　pertain　to　science　civil　and　politic：　but　not　if　it　be　well　observed；　for　it　concerneth　the　regiment　and　government　of　every　man　over　himself；　and　not　over　others。　And　as　in　architecture　the　direction　of　framing　the　posts；　beams；　and　other　parts　of　building；　is　not　the　same　with　the　manner　of　joining　them　and　erecting　the　building；　and　in　mechanicals；　the　direction　how　to　frame　an　instrument　or　engine；　is　not　the　same　with　the　manner　of　setting　it　on　work　and　employing　it；　（and　yet　nevertheless　in　expressing　of　the　one　you　incidentally　express　the　aptness　towards　the　other；）　so　the　doctrine　of　conjugation　of　men　in　society　differeth　from　that　of　their　conformity　thereunto。

7。　This　part　of　duty　is　subdivided　into　two　parts：　the　common　duty　of　every　man；　as　a　man　or　member　of　a　state；　the　other；　the　respective　or　special　duty　of　every　man；　in　his　profession；　vocation；　and　place。　The　first　of　these　is　extant　and　well　laboured；　as　hath　been　said。　The　second　likewise　I　may　report　rather　dispersed　than　deficient；　which　manner　of　dispersed　writing　in　this　kind　of　argument　I　acknowledge　to　be　best。　For　who　can　take　upon　him　to　write　of　the　proper　duty；　virtue；　challenge；　and　right　of　every　several　vocation；　profession；　and　place　？　For　although　sometimes　a　looker　on　may　see　more　than　a　gamester；　and　there　be　a　proverb　more　arrogant　than　sound；　THAT　THE　VALE　BEST　DISCOVERETH　THE　HILL；　yet　there　is　small　doubt　but　that　men　can　write　best；　and　most　really　and　materially；　in　their　own　professions；　and　that　the　writing　of　speculative　men　of　active　matter；　for　the　most　part；　doth　seem　to　men　of　experience；　as　Phormio's　argument　of　the　wars　seemed　to　Hannibal；　to　be　but　dreams　and　dotage。　Only　there　is　one　vice　which　accompanieth　them　that　write　in　their　own　professions；　that　they　magnify　them　in　excess。　But　generally　it　were　to　be　wished；　as　that　which　would　make　learning　indeed　solid　and　fruitful；　that　active　men　would　or　could　become　writers。

8。　In　which　kind　I　cannot　but　mention；　honoris　causa；　your　Majesty's　excellent　book　touching　the　duty　of　a　king；　　a　work　richly　compounded　of　divinity；　morality；　and　policy；　with　great　aspersion　of　all　other　arts；　and　being；　in　mine　opinion；　one　of　the　most　sound　and　healthful　writings　that　I　have　read；　not　distempered　in　the　heat　of　invention；　nor　in　the　coldness　of　negligence；　not　sick　of　dizziness；　as　those　are　who　leese　themselves　in　their　order；　nor　of　convulsions；　as　those　which　cramp　in　matters　impertinent；　not　savouring　of　perfumes　and　paintings；　as　those　do　who　seek　to　please　the　reader　more　than　nature　beareth；　and　chiefly　well　disposed　in　the　spirits　thereof；　being　agreeable　to　truth　and　apt　for　action；　and　far　removed　from　that　natural　infirmity；　whereunto　I　noted　those　that　write　in　their　own　professions　to　be　subject；　which　is；　that　they　exalt　it　above　measure：　for　your　majesty　hath　truly　described；　not　a　king　of　Assyria　or　Persia　in　their　extern　glory；　but　a　Moses　or　a　David；　pastors　of　their　people。　Neither　can　I　ever　leese　out　of　my　remembrance；　what　I　heard　your　majesty；　in　the　same　sacred　spirit　of　Government；　deliver　in　a　great　cause　of　judicature；　which　was；　THAT　KINGS　RULED　BY　THEIR　LAWS　AS　GOD　DID　BY　THE　LAWS　OF　NATURE；　AND　OUGHT　AS　RARELY　TO　PUT　IN　USE　THEIR　SUPREME　PREROGATIVE；　AS　GOD　DOTH　HIS　POWER　OF　WORKING　MIRACLES。　And　yet　notwithstanding；　in　your　book　of　a　free　monarchy；　you　do　well　give　men　to　understand　that　you　know　the　plenitude　of　the　power　and　right　of　a　king；　as　well　as　the　circle　of　his　office　and　duty。　Thus　have　I　presumed　to　allege　this　excellent　writing　of　your　majesty；　as　a　prime　or　eminent　example　of　tractates　concerning　special　and　respective　duties：　wherein　I　should　have　said　as　much；　if　it　had　been　written　a　thousand　years　since：　neither　am　I　moved　with　certain　courtly　decencies；　which　esteem　it　flattery　to　praise　in　presence；　no；　it　is　Battery　to　praise　in　absence；　that　is；　when　either　the　virtue　is　absent；　or　the　occasion　is　absent；　and　so　the　praise　is　not　natural；　but　forced；　either　in　truth　or　in　time。　But　let　Cicero　be　read　in　his　oration　pro　Marcello；　which　is　nothing　but　an　excellent　table　of　Cesar's　virtue；　and　made　to　his　face；　besides　the　example　of　many　other　excellent　persons；　wiser　a　great　deal　than　such　observers；　and　we　will　never　doubt；　upon　a　full　occasion；　to　give　just　praises　to　present　or　absent。

9。　But　to　return：　there　belongeth　further　to　the　handling　of　this　part；　touching　the　duties　of　professions　and　vocations；　a　relative　or　opposite；　touching　the　frauds；　cautels；　impostures；　and　vices　of　every　profession；　which　hath　been　likewise　handled：　but　how？　rather　in　a　satire　and　cynically　than　seriously　and　wisely：　for　men　have　rather　sought　by　wit　to　deride　and　traduce　much　of　that　which　is　good　in　professions；　than　with　judgment　to　discover　and　sever　that　which　is　corrupt。　For；　as　Salomon　saith；　he　that　cometh　to　seek　after　knowledge　with　a　mind　to　scorn　and　censure；　shall　be　sure　to　find　matter　for　his　humour；　but　no　matter　for　his　instruction：　QUAERENTI　DERISORI　SCIENTIAM　IPSA　SE　＇61＇　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　it　is　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　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　PRUDENTIAE；　NISI　EA　DIXERIS　QUAE　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　PRAESENTIS　JUSTITIAE　HABES；　SPONSOREM　FUTURAE　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　thereun