"Equidem plura transcribo, quam credo: nam nec affirmare
sustineo, de quibus dubito, nec subducere quae accepi;"
["Truly, I set down more things than I believe, for I can neither
affirm things whereof I doubt, nor suppress what I have heard."
—Quintus Curtius, ix.]
and this other:
"Haec neque affirmare neque refellere operae
pretium est; famae rerum standum est."
["'Tis neither worth the while to affirm or to refute these things;
we must stand to report"—Livy, i., Praef., and viii. 6.]
And writing in an age wherein the belief of prodigies began to decline, he says he would not, nevertheless, forbear to insert in his Annals, and to give a relation of things received by so many worthy men, and with so great reverence of antiquity; 'tis very well said. Let them deliver to us history, more as they receive it than as they believe it. I, who am monarch of the matter whereof I treat, and who am accountable to none, do not, nevertheless, always believe myself; I often hazard sallies of my own wit, wherein I very much suspect myself, and certain verbal quibbles, at which I shake my ears; but I let them go at a venture. I see that others get reputation by such things: 'tis not for me alone to judge. I present myself standing and lying, before and behind, my right side and my left, and, in all my natural postures. Wits, though equal in force, are not always equal in taste and application.
This is what my memory presents to me in gross, and with uncertainty enough; all judgments in gross are weak and imperfect.
CHAPTER IX. OF VANITY
There is, peradventure, no more manifest vanity than to write of it so vainly. That which divinity has so divinely expressed to us—["Vanity of vanities: all is vanity."—Eccles., i. 2.]—ought to be carefully and continually meditated by men of understanding. Who does not see that I have taken a road, in which, incessantly and without labour, I shall proceed so long as there shall be ink and paper in the world? I can give no account of my life by my actions; fortune has placed them too low: I must do it by my fancies. And yet I have seen a gentleman who only communicated his life by the workings of his belly: you might see on his premises a show of a row of basins of seven or eight days' standing; it was his study, his discourse; all other talk stank in his nostrils. Here, but not so nauseous, are the excrements of an old mind, sometimes thick, sometimes thin, and always indigested. And when shall I have done representing the continual agitation and mutation of my thoughts, as they come into my head, seeing that Diomedes wrote six thousand books upon the sole subject of grammar?
[It was not Diomedes, but Didymus the grammarian, who, as Seneca
(Ep., 88) tells us, wrote four not six thousand books on questions
of vain literature, which was the principal study of the ancient
grammarian.—Coste. But the number is probably exaggerated, and for
books we should doubtless read pamphlets or essays.]
What, then, ought prating to produce, since prattling and the first beginning to speak, stuffed the world with such a horrible load of volumes? So many words for words only. O Pythagoras, why didst not thou allay this tempest? They accused one Galba of old for living idly; he made answer, "That every one ought to give account of his actions, but not of his home." He was mistaken, for justice also takes cognisance of those who glean after the reaper.
But there should be some restraint of law against foolish and impertinent scribblers, as well as against vagabonds and idle persons; which if there were, both I and a hundred others would be banished from the reach of our people. I do not speak this in jest: scribbling seems to be a symptom of a disordered and licentious age. When did we write so much as since our troubles? when the Romans so much, as upon the point of ruin? Besides that, the refining of wits does not make people wiser in a government: this idle employment springs from this, that every one applies himself negligently to the duty of his vocation, and is easily debauched from it. The corruption of the age is made up by the particular contribution of every individual man; some contribute treachery, others injustice, irreligion, tyranny, avarice, cruelty, according to their power; the weaker sort contribute folly, vanity, and idleness; of these I am one. It seems as if it were the season for vain things, when the hurtful oppress us; in a time when doing ill is common, to do but what signifies nothing is a kind of commendation. 'Tis my comfort, that I shall be one of the last who shall be called in question; and whilst the greater offenders are being brought to account, I shall have leisure to amend: for it would, methinks, be against reason to punish little inconveniences, whilst we are infested with the greater. As the physician Philotimus said to one who presented him his finger to dress, and who he perceived, both by his complexion and his breath, had an ulcer in his lungs: "Friend, it is not now time to play with your nails." —[Plutarch, How we may distinguish a Flatterer from a Friend.]
And yet I saw, some years ago, a person, whose name and memory I have in very great esteem, in the very height of our great disorders, when there was neither law nor justice, nor magistrate who performed his office, no more than there is now, publish I know not what pitiful reformations about cloths, cookery, and law chicanery. Those are amusements wherewith to feed a people that are ill-used, to show that they are not totally forgotten. Those others do the same, who insist upon prohibiting particular ways of speaking, dances, and games, to a people totally abandoned to all sorts of execrable vices. 'Tis no time to bathe and cleanse one's self, when one is seized by a violent fever; it was for the Spartans alone to fall to combing and curling themselves, when they were just upon the point of running headlong into some extreme danger of their life.
For my part, I have that worse custom, that if my slipper go awry, I let my shirt and my cloak do so too; I scorn to mend myself by halves.
When I am in a bad plight, I fasten upon the mischief; I abandon myself through despair; I let myself go towards the precipice, and, as they say, "throw the helve after the hatchet"; I am obstinate in growing worse, and think myself no longer worth my own care; I am either well or ill throughout. 'T is a favour to me, that the desolation of this kingdom falls out in the desolation of my age: I better suffer that my ill be multiplied, than if my well had been disturbed.—[That, being ill, I should grow worse, than that, being well, I should grow ill.]—The words I utter in mishap are words of anger: my courage sets up its bristles, instead of letting them down; and, contrary to others, I am more devout in good than in evil fortune, according to the precept of Xenophon, if not according to his reason; and am more ready to turn up my eyes to heaven to return thanks, than to crave. I am more solicitous to improve my health, when I am well, than to restore it when I am sick; prosperities are the same discipline and instruction to me that adversities and rods are to others. As if good fortune were a thing inconsistent with good conscience, men never grow good but in evil fortune. Good fortune is to me a singular spur to modesty and moderation: an entreaty wins, a threat checks me; favour makes me bend, fear stiffens me.
Amongst human conditions this is common enough: to be better pleased with foreign things than with our own, and to love innovation and change:
"Ipsa dies ideo nos grato perluit haustu,
Quod permutatis hora recurrit equis:"