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selves? Epicurus is charged, that he did but dissemble, for his credit's sake, when he affirmed there were blessed natures, but such as enjoyed themselves without having respect to the government of the world. Wherein they say he did temporize, though in secret he thought there was no God. But certainly he is traduced; for his words are noble and divine: Non deos vulgi negare profanum; sed vulgi opiniones diis applicare profanum. Plato could have said no more. And although he had the confidence to deny the administration, he had not the power to deny the nature. The Indians of the west have names for their particular gods, though they have no name for God: as if the heathens should have had the names Jupiter, Apollo, Mars, etc. but not the word Deus: which shews, that even those barbarous people have the notion, though they have not the latitude and extent of it. So that against atheists the very savages take part with the very subtilest philosophers. The contemplative atheist is rare; a Diagoras, a Bion, a Lucian perhaps, and some others; and yet they seem to be more than they are; for that all that impugn a received religion, or superstition, are by the adverse part branded with the name of atheists. But the great atheists indeed are hypocrites; which are ever handling holy things, but without feeling; so as they must needs be cauterized in the end. The causes of atheism are; divisions in religion, if they be many; for any one main division addeth zeal to both sides; but many divisions introduce atheism. Another is, scandal of priests; when it is come to that which S. Bernard saith, non est jam dicere, ut populus, sic sacerdos : quia nec sic populus, ut sacerdos. A third is, custom of profane scoffing in holy matters; which doth by little and little deface the reverence of religion. And lastly, learned times, especially with peace and prosperity for troubles and adversities do more bow mens minds to religion. They that deny a God destroy man's nobility for certainly man is of kin to the beasts by his body; and if he be not of kin to God by his spirit, he is a base and ignoble creature. It

destroys likewise magnanimity, and the raising of human nature: for take an example of a dog, and mark what a generosity and courage he will put on, when he finds himself maintained by a man; who to him is instead of a God, or melior natura: which courage is manifestly such, as that creature, without that confidence of a better nature than his own, could never attain. So man, when he resteth and assureth himself upon divine protection and favour, gathereth a force and faith, which human nature in itself could not obtain: therefore as atheism is in all respects hateful, so in this, that it depriveth human nature of the means to exalt itself above human frailty. As it is in particular persons, so it is in nations: never was there such a state for magnanimity as Rome; of this state hear what Cicero saith: quam volumus, licet, patres conscripti, nos amemus, tamen nec numero Hispanos, nec robore Gallos, nec calliditate Panos, nec artibus Græcos, nec denique hoc ipso hujus gentis et terræ domestico nativoque sensu Italos ipsos et Latinos; sed pietate, ac religione, atque hac una sapientia, quod deorum immortalium numine omnia regi gubernarique perspeximus, omnes gentes nationesque superavimus.

XVII. OF SUPERSTITION.

IT were betier to have no opinion of God at all, than such an opinion as is unworthy of him: for the one is unbelief, the other is contumely: and certainly superstition is the reproach of the Deity. Plutarch saith well to that purpose: "Surely," saith he, "I had rather a great deal men should say, there was "no such man at all as Plutarch, than, that they "should say, that there was one Plutarch, that would "eat his children as soon as they were born; as the

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poets speak of Saturn." And as the contumely is greater towards God, so the danger is greater towards men. Atheism leaves a man to sense, to philosophy, to natural piety, to laws, to reputation; all which may be guides to an outward moral virtue, though religion were not: but superstition dismounts all

these, and erecteth an absolute monarchy in the minds of men. Therefore atheism did never perturb states; for it makes men wary of themselves, as looking no farther and we see the times inclined to atheism, as the time of Augustus Cæsar, were civil times. But superstition hath been the confusion of many states; and bringeth in a new primum mobile, that ravisheth all the spheres of government. The master of superstition is the people; and in all superstition wise men follow fools; and arguments are fitted to practice in a reversed order. It was gravely said by some of the prelates in the Council of Trent, where the doctrine of the schoolmen bare great sway; that the schoolmen were like astronomers, which did feign eccentrics and epicycles, and such engines of orbs, to save the phænomena, though they knew there were no such things; and in like manner, that the schoolmen had framed a number of subtile and intricate axioms and theorems, to save the practice of the Church. The causes of superstition are: pleasing and sensual rites and ceremonies: excess of outward and pharisaical holiness: over-great reverence of traditions, which cannot but load the Church: the stratagems of prelates for their own ambition and lucre: the favouring too much of good intentions, which openeth the gate to conceits and novelties: the taking an aim at divine matters by human, which cannot but breed mixture of imaginations and lastly, barbarous times, especially joined with calamities and disasters. Superstition without a veil is a deformed thing: for as it addeth deformity to an ape to be so like a man; so the similitude of superstition to religion makes it the more deformed. And as wholesome meat corrupteth to little worms, so good forms and orders corrupt into a number of petty observances. There is a superstition in avoiding superstition; when men think to do best, if they go farthest from the superstition formerly received: therefore care would be had, that, as it fareth in ill purgings, the good be not taken away with the bad, which commonly is done when the people is the reformer.

XVIII. OF TRAVEL.

TRAVEL in the younger sort is a part of education; in the elder a part of experience. He that travelleth into a country before he hath some entrance into the language, goeth to school, and not to travel. That young men travel under some tutor or grave servant, I allow well; so that he be such a one that hath the language, and hath been in the country before; whereby he may be able to tell them what things are worthy to be seen in the country where they go, what acquaintances they are to seek, what exercises or discipline the place yieldeth. For else young men shall go hooded, and look abroad little. It is a strange thing, that in sea-voyages, where there is nothing to be seen but sky and sea, men should make diaries; but in land-travel, wherein so much is to be observed, for the most part they omit it; as if chance were fitter to be registered than observation. Let diaries therefore be brought in use. The things to be seen and observed are the courts of princes, especially when they give audience to ambassadors: the courts of justice, while they sit and hear causes: and so of consistories ecclesiastic the churches and monasteries, with the monuments which are therein extant: the walls and fortifications of cities and towns, and so the havens and harbours antiquities and ruins; libraries, colleges, disputations, and lectures, where any are; shipping and navies; houses, and gardens of state and pleasure near great cities; armories, arsenals, magazines, exchanges, burses, warehouses; exercises of horsemanship, fencing, training of soldiers and the like; comedies, such whereunto the bettort of persons do resort; treasuries of jewels and robes, cabinets and rarities and to conclude, whatsoever is memorable in the places where they go. After all which, the tutors or servants ought to make diligent inquiry. As for triumphs, masks, feasts, weddings, funerals, capital executions, and such shews, men need not to be put in mind of them; yet they are not to be neglected, If you will have a young man to put his travel into a

little room, and in short time to gather much, this you must do; first, as was said, he must have some entrance into the language before he goeth. Then he must have such a servant, or tutor, as knoweth the country, as was likewise said. Let him carry with him also some card or book describing the country where he travelleth, which will be a good key to his inquiry. Let him keep also a diary. Let him not stay long in one city or town; more or less as the place deserveth, but not long: nay, when he stayeth in one city or town, let him change his lodging from one end and part of the town to another, which is a great adamant of acquaintance. Let him sequester himself from the company of his countrymen, and diet in such places where there is good company of the nation where he travelleth. Let him, upon his removes from one place to another, procure recommendation to some person of quality residing in the place whither he removeth; that he may use his favour in those things he desireth to see or know. Thus he may abridge his travel with much profit. As for the acquaintance which is to be sought in travel, that which is most of all profitable, is acquaintance with the secretaries and employed men of ambassadors; for so in travelling in one country, he shall suck the experience of many. Let him also see and visit eminent persons in all kinds, which are of great name abroad; that he may be able to tell how the life agreeth with the fame. For quarrels, they are with care and discretion to be avoided: they are commonly for mistresses, healths, place, and words. And let a man beware how he keepeth company with choleric and quarrelsome persons; for they will engage him into their own quarrels. When a traveller returneth home, let him not leave the countries where he hath travelled altogether behind him; but maintain a correspondence by letters with those of his acquaintance which are of most worth. And let his travel appear rather in his discourse than in his apparel or gesture; and in his discourse, let him be rather advised in his answers than forward to tell stories: and let it appear that he

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