(1) Now therefore we come to that third sort of discredit1 or diminution2 of credit that groweth unto learning from learned men themselves, which commonly cleaveth fastest: it is either from their fortune, or from their manners, or from the nature of their studies. For the first, it is not in their power; and the second is accidental; the third only is proper to be handled: but because we are not in hand with true measure, but with popular estimation and conceit3, it is not amiss to speak somewhat of the two former. The derogations therefore which grow to learning from the fortune or condition of learned men, are either in respect of scarcity4 of means, or in respect of privateness of life and meanness of employments.
(2) Concerning want, and that it is the case of learned men usually to begin with little, and not to grow rich so fast as other men, by reason they convert not their labours chiefly to lucre5 and increase, it were good to leave the commonplace in commendation of povery to some friar to handle, to whom much was attributed by Machiavel in this point when he said, “That the kingdom of the clergy6 had been long before at an end, if the reputation and reverence7 towards the poverty of friars had not borne out the scandal of the superfluities and excesses of bishops8 and prelates.” So a man might say that the felicity and delicacy9 of princes and great persons had long since turned to rudeness and barbarism, if the poverty of learning had not kept up civility and honour of life; but without any such advantages, it is worthy10 the observation what a reverent11 and honoured thing poverty of fortune was for some ages in the Roman state, which nevertheless was a state without paradoxes12. For we see what Titus Livius saith in his introduction: Caeterum aut me amor negotii suscepti fallit aut nulla unquam respublica nec major, nec sanctior, nec bonis exemplis ditior fuit; nec in quam tam sero avaritia luxuriaque immigraverint; nec ubi tantus ac tam diu paupertati ac parsimoniae honos fuerit. We see likewise, after that the state of Rome was not itself, but did degenerate13, how that person that took upon him to be counsellor to Julius Caesar after his victory where to begin his restoration of the state, maketh it of all points the most summary to take away the estimation of wealth: Verum haec et omnia mala pariter cum honore pecuniae desinent; si neque magistratus, neque alia vulgo cupienda, venalia erunt. To conclude this point: as it was truly said that Paupertas est virtutis fortuna, though sometimes it come from vice14, so it may be fitly said that, though some times it may proceed from misgovernment and accident. Surely Solomon hath pronounced it both in censure15, Qui festinat ad divitias non erit insons; and in precept16, “Buy the truth, and sell it not; and so of wisdom and knowledge;” judging that means were to be spent upon learning, and not learning to be applied17 to means. And as for the privateness or obscureness (as it may be in vulgar estimation accounted) of life of contemplative men, it is a theme so common to extol18 a private life, not taxed with sensuality and sloth19, in comparison and to the disadvantage of a civil life, for safety, liberty, pleasure, and dignity, or at least freedom from indignity20, as no man handleth it but handleth it well; such a consonancy it hath to men’s conceits21 in the expressing, and to men’s consents in the allowing. This only I will add, that learned men forgotten in states and not living in the eyes of men, are like the images of Cassius and Brutus in the funeral of Junia, of which, not being represented as many others were, Tacitus saith, Eo ipso praefulgebant quod non visebantur.
(3) And for meanness of employment, that which is most traduced22 to contempt is that the government of youth is commonly allotted23 to them; which age, because it is the age of least authority, it is transferred to the disesteeming of those employments wherein youth is conversant25, and which are conversant about youth. But how unjust this traducement26 is (if you will reduce things from popularity of opinion to measure of reason) may appear in that we see men are more curious what they put into a new vessel27 than into a vessel seasoned; and what mould they lay about a young plant than about a plant corroborate28; so as this weakest terms and times of all things use to have the best applications and helps. And will you hearken to the Hebrew rabbins? “Your young men shall see visions, and your old men shall dream dreams:” say they, youth is the worthier29 age, for that visions are nearer apparitions30 of God than dreams? And let it be noted31 that howsoever the condition of life of pedantes hath been scorned upon theatres, as the ape of tyranny; and that the modern looseness or negligence32 hath taken no due regard to the choice of schoolmasters and tutors; yet the ancient wisdom of the best times did always make a just complaint, that states were too busy with their laws and too negligent33 in point of education: which excellent part of ancient discipline hath been in some sort revived of late times by the colleges of the Jesuits; of whom, although in regard of their superstition34 I may say, Quo meliores, eo deteriores; yet in regard of this, and some other points concerning human learning and moral matters, I may say, as Agesilaus said to his enemy Pharnabazus, Talis quum sis, utunam noster esses. And that much touching35 the discredits36 drawn37 from the fortunes of learned men.
(4) As touching the manners of learned men, it is a thing personal and individual: and no doubt there be amongst them, as in other professions, of all temperatures: but yet so as it is not without truth which is said, that Abeunt studua in mores38, studies have an influence and operation upon the manners of those that are conversant in them.
(5) But upon an attentive39 and indifferent review, I for my part cannot find any disgrace to learning can proceed from the manners of learned men; not inherent to them as they are learned; except it be a fault (which was the supposed fault of Demosthenes, Cicero, Cato II., Seneca, and many more) that because the times they read of are commonly better than the times they live in, and the duties taught better than the duties practised, they contend sometimes too far to bring things to perfection, and to reduce the corruption41 of manners to honesty of precepts42 or examples of too great height. And yet hereof they have caveats44 enough in their own walks. For Solon, when he was asked whether he had given his citizens the best laws, answered wisely, “Yea, of such as they would receive:” and Plato, finding that his own heart could not agree with the corrupt40 manners of his country, refused to bear place or office, saying, “That a man’s country was to be used as his parents were, that is, with humble45 persuasions46, and not with contestations.” And Caesar’s counsellor put in the same caveat43, Non ad vetera instituta revocans quae jampridem corruptis moribus ludibrio sunt; and Cicero noteth this error directly in Cato II. when he writes to his friend Atticus, Cato optime sentit, sed nocet interdum reipublicae; loquitur enim tanquam in republica Platonis, non tanquam in faece Romuli. And the same Cicero doth excuse and expound47 the philosophers for going too far and being too exact in their prescripts when he saith, Isti ipse praeceptores virtutis et magistri videntur fines officiorum paulo longius quam natura vellet protulisse, ut cum ad ultimum animo contendissemus, ibi tamen, ubi oportet, consisteremus: and yet himself might have said, Monitis sum minor48 ipse meis; for it was his own fault, though not in so extreme a degree.
(6) Another fault likewise much of this kind hath been incident to learned men, which is, that they have esteemed49 the preservation50, good, and honour of their countries or masters before their own fortunes or safeties. For so saith Demosthenes unto the Athenians: “If it please you to note it, my counsels unto you are not such whereby I should grow great amongst you, and you become little amongst the Grecians; but they be of that nature as they are sometimes not good for me to give, but are always good for you to follow.” And so Seneca, after he had consecrated51 that Quinquennium Neronis to the eternal glory of learned governors, held on his honest and loyal course of good and free counsel after his master grew extremely corrupt in his government. Neither can this point otherwise be, for learning endueth men’s minds with a true sense of the frailty53 of their persons, the casualty of their fortunes, and the dignity of their soul and vocation54, so that it is impossible for them to esteem24 that any greatness of their own fortune can be a true or worthy end of their being and ordainment55, and therefore are desirous to give their account to God, and so likewise to their masters under God (as kings and the states that they serve) in those words, Ecce tibi lucrefeci, and not Ecce mihi lucrefeci; whereas the corrupter56 sort of mere57 politiques, that have not their thoughts established by learning in the love and apprehension58 of duty, nor never look abroad into universality, do refer all things to themselves, and thrust themselves into the centre of the world, as if all lines should meet in them and their fortunes, never caring in all tempests what becomes of the ship of state, so they may save themselves in the cockboat of their own fortune; whereas men that feel the weight of duty and know the limits of self-love use to make good their places and duties, though with peril59; and if they stand in seditious and violent alterations60, it is rather the reverence which many times both adverse61 parts do give to honesty, than any versatile62 advantage of their own carriage. But for this point of tender sense and fast obligation of duty which learning doth endue52 the mind withal, howsoever fortune may tax it, and many in the depth of their corrupt principles may despise it, yet it will receive an open allowance, and therefore needs the less disproof or excuse.
(7) Another fault incident commonly to learned men, which may be more properly defended than truly denied, is that they fail sometimes in applying themselves to particular persons, which want of exact application ariseth from two causes — the one, because the largeness of their mind can hardly confine itself to dwell in the exquisite63 observation or examination of the nature and customs of one person, for it is a speech for a lover, and not for a wise man, Satis magnum alter alteri theatrum sumus. Nevertheless I shall yield that he that cannot contract the sight of his mind as well as disperse64 and dilate65 it, wanteth a great faculty66. But there is a second cause, which is no inability, but a rejection67 upon choice and judgment68. For the honest and just bounds of observation by one person upon another extend no further but to understand him sufficiently69, whereby not to give him offence, or whereby to be able to give him faithful counsel, or whereby to stand upon reasonable guard and caution in respect of a man’s self. But to be speculative70 into another man to the end to know how to work him, or wind him, or govern him, proceedeth from a heart that is double and cloven, and not entire and ingenuous71; which as in friendship it is want of integrity, so towards princes or superiors is want of duty. For the custom of the Levant, which is that subjects do forbear to gaze or fix their eyes upon princes, is in the outward ceremony barbarous, but the moral is good; for men ought not, by cunning and bent72 observations, to pierce and penetrate73 into the hearts of kings, which the Scripture74 hath declared to be inscrutable.
(8) There is yet another fault (with which I will conclude this part) which is often noted in learned men, that they do many times fail to observe decency75 and discretion76 in their behaviour and carriage, and commit errors in small and ordinary points of action, so as the vulgar sort of capacities do make a judgment of them in greater matters by that which they find wanting in them in smaller. But this consequence doth oft deceive men, for which I do refer them over to that which was said by Themistocles, arrogantly77 and uncivilly being applied to himself out of his own mouth, but, being applied to the general state of this question, pertinently78 and justly, when, being invited to touch a lute79, he said, “He could not fiddle80, but he could make a small town a great state.” So no doubt many may be well seen in the passages of government and policy which are to seek in little and punctual occasions. I refer them also to that which Plato said of his master Socrates, whom he compared to the gallipots of apothecaries81, which on the outside had apes and owls82 and antiques, but contained within sovereign and precious liquors and confections; acknowledging that, to an external report, he was not without superficial levities83 and deformities, but was inwardly replenished84 with excellent virtues85 and powers. And so much touching the point of manners of learned men.
(9) But in the meantime I have no purpose to give allowance to some conditions and courses base and unworthy, wherein divers86 professors of learning have wronged themselves and gone too far; such as were those trencher philosophers which in the later age of the Roman state were usually in the houses of great persons, being little better than solemn parasites87, of which kind, Lucian maketh a merry description of the philosopher that the great lady took to ride with her in her coach, and would needs have him carry her little dog, which he doing officiously and yet uncomely, the page scoffed88 and said, “That he doubted the philosopher of a Stoic89 would turn to be a Cynic.” But, above all the rest, this gross and palpable flattery whereunto many not unlearned have abased90 and abused their wits and pens, turning (as Du Bartas saith) Hecuba into Helena, and Faustina into Lucretia, hath most diminished the price and estimation of learning. Neither is the modern dedication91 of books and writings, as to patrons, to be commended, for that books (such as are worthy the name of books) ought to have no patrons but truth and reason. And the ancient custom was to dedicate them only to private and equal friends, or to entitle the books with their names; or if to kings and great persons, it was to some such as the argument of the book was fit and proper for; but these and the like courses may deserve rather reprehension92 than defence.
(10) Not that I can tax or condemn93 the morigeration or application of learned men to men in fortune. For the answer was good that Diogenes made to one that asked him in mockery, “How it came to pass that philosophers were the followers94 of rich men, and not rich men of philosophers?” He answered soberly, and yet sharply, “Because the one sort knew what they had need of, and the other did not.” And of the like nature was the answer which Aristippus made, when having a petition to Dionysius, and no ear given to him, he fell down at his feet, whereupon Dionysius stayed and gave him the hearing, and granted it; and afterwards some person, tender on the behalf of philosophy, reproved Aristippus that he would offer the profession of philosophy such an indignity as for a private suit to fall at a tyrant’s feet; but he answered, “It was not his fault, but it was the fault of Dionysius, that had his ears in his feet.” Neither was it accounted weakness, but discretion, in him that would not dispute his best with Adrianus Caesar, excusing himself, “That it was reason to yield to him that commanded thirty legions.” These and the like, applications, and stooping to points of necessity and convenience, cannot be disallowed95; for though they may have some outward baseness, yet in a judgment truly made they are to be accounted submissions96 to the occasion and not to the person.
收听单词发音 |
1
discredit
|
|
| vt.使不可置信；n.丧失信义；不信，怀疑 | |
参考例句： |
|
|
|
|
2
diminution
|
|
| n.减少；变小 | |
参考例句： |
|
|
|
|
3
conceit
|
|
| n.自负，自高自大 | |
参考例句： |
|
|
|
|
4
scarcity
|
|
| n.缺乏，不足，萧条 | |
参考例句： |
|
|
|
|
5
lucre
|
|
| n.金钱，财富 | |
参考例句： |
|
|
|
|
6
clergy
|
|
| n.[总称]牧师，神职人员 | |
参考例句： |
|
|
|
|
7
reverence
|
|
| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
参考例句： |
|
|
|
|
8
bishops
|
|
| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
参考例句： |
|
|
|
|
9
delicacy
|
|
| n.精致，细微，微妙，精良；美味，佳肴 | |
参考例句： |
|
|
|
|
10
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
11
reverent
|
|
| adj.恭敬的，虔诚的 | |
参考例句： |
|
|
|
|
12
paradoxes
|
|
| n.似非而是的隽语，看似矛盾而实际却可能正确的说法( paradox的名词复数 )；用于语言文学中的上述隽语；有矛盾特点的人[事物，情况] | |
参考例句： |
|
|
|
|
13
degenerate
|
|
| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
参考例句： |
|
|
|
|
14
vice
|
|
| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
参考例句： |
|
|
|
|
15
censure
|
|
| v./n.责备；非难；责难 | |
参考例句： |
|
|
|
|
16
precept
|
|
| n.戒律；格言 | |
参考例句： |
|
|
|
|
17
applied
|
|
| adj.应用的；v.应用，适用 | |
参考例句： |
|
|
|
|
18
extol
|
|
| v.赞美，颂扬 | |
参考例句： |
|
|
|
|
19
sloth
|
|
| n.[动]树懒；懒惰，懒散 | |
参考例句： |
|
|
|
|
20
indignity
|
|
| n.侮辱，伤害尊严，轻蔑 | |
参考例句： |
|
|
|
|
21
conceits
|
|
| 高傲( conceit的名词复数 )； 自以为； 巧妙的词语； 别出心裁的比喻 | |
参考例句： |
|
|
|
|
22
traduced
|
|
| v.诋毁( traduce的过去式和过去分词 )；诽谤；违反；背叛 | |
参考例句： |
|
|
|
|
23
allotted
|
|
| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
24
esteem
|
|
| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
参考例句： |
|
|
|
|
25
conversant
|
|
| adj.亲近的，有交情的，熟悉的 | |
参考例句： |
|
|
|
|
26
traducement
|
|
| n.诽谤，中伤 | |
参考例句： |
|
|
|
|
|
27
vessel
|
|
| n.船舶；容器，器皿；管，导管，血管 | |
参考例句： |
|
|
|
|
28
corroborate
|
|
| v.支持，证实，确定 | |
参考例句： |
|
|
|
|
29
worthier
|
|
| 应得某事物( worthy的比较级 )； 值得做某事； 可尊敬的； 有（某人或事物）的典型特征 | |
参考例句： |
|
|
|
|
30
apparitions
|
|
| n.特异景象( apparition的名词复数 )；幽灵；鬼；（特异景象等的）出现 | |
参考例句： |
|
|
|
|
31
noted
|
|
| adj.著名的，知名的 | |
参考例句： |
|
|
|
|
32
negligence
|
|
| n.疏忽，玩忽，粗心大意 | |
参考例句： |
|
|
|
|
33
negligent
|
|
| adj.疏忽的；玩忽的；粗心大意的 | |
参考例句： |
|
|
|
|
34
superstition
|
|
| n.迷信，迷信行为 | |
参考例句： |
|
|
|
|
35
touching
|
|
| adj.动人的，使人感伤的 | |
参考例句： |
|
|
|
|
36
discredits
|
|
| 使不相信( discredit的第三人称单数 )； 使怀疑； 败坏…的名声； 拒绝相信 | |
参考例句： |
|
|
|
|
37
drawn
|
|
| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
参考例句： |
|
|
|
|
38
mores
|
|
| n.风俗，习惯，民德，道德观念 | |
参考例句： |
|
|
|
|
39
attentive
|
|
| adj.注意的，专心的；关心(别人)的，殷勤的 | |
参考例句： |
|
|
|
|
40
corrupt
|
|
| v.贿赂，收买；adj.腐败的，贪污的 | |
参考例句： |
|
|
|
|
41
corruption
|
|
| n.腐败，堕落，贪污 | |
参考例句： |
|
|
|
|
42
precepts
|
|
| n.规诫，戒律，箴言( precept的名词复数 ) | |
参考例句： |
|
|
|
|
43
caveat
|
|
| n.警告； 防止误解的说明 | |
参考例句： |
|
|
|
|
44
caveats
|
|
| 警告 | |
参考例句： |
|
|
|
|
45
humble
|
|
| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
参考例句： |
|
|
|
|
46
persuasions
|
|
| n.劝说，说服（力）( persuasion的名词复数 )；信仰 | |
参考例句： |
|
|
|
|
47
expound
|
|
| v.详述；解释；阐述 | |
参考例句： |
|
|
|
|
48
minor
|
|
| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
参考例句： |
|
|
|
|
49
esteemed
|
|
| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
参考例句： |
|
|
|
|
50
preservation
|
|
| n.保护，维护，保存，保留，保持 | |
参考例句： |
|
|
|
|
51
consecrated
|
|
| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
参考例句： |
|
|
|
|
52
endue
|
|
| v.赋予 | |
参考例句： |
|
|
|
|
53
frailty
|
|
| n.脆弱；意志薄弱 | |
参考例句： |
|
|
|
|
54
vocation
|
|
| n.职业，行业 | |
参考例句： |
|
|
|
|
55
ordainment
|
|
| 规定 | |
参考例句： |
|
|
|
|
|
56
corrupter
|
|
| 堕落的，道德败坏的； 贪污的，腐败的； 腐烂的； （文献等）错误百出的 | |
参考例句： |
|
|
|
|
57
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
58
apprehension
|
|
| n.理解，领悟；逮捕，拘捕；忧虑 | |
参考例句： |
|
|
|
|
59
peril
|
|
| n.(严重的)危险；危险的事物 | |
参考例句： |
|
|
|
|
60
alterations
|
|
| n.改动( alteration的名词复数 )；更改；变化；改变 | |
参考例句： |
|
|
|
|
61
adverse
|
|
| adj.不利的；有害的；敌对的，不友好的 | |
参考例句： |
|
|
|
|
62
versatile
|
|
| adj.通用的，万用的；多才多艺的，多方面的 | |
参考例句： |
|
|
|
|
63
exquisite
|
|
| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
参考例句： |
|
|
|
|
64
disperse
|
|
| vi.使分散；使消失；vt.分散；驱散 | |
参考例句： |
|
|
|
|
65
dilate
|
|
| vt.使膨胀，使扩大 | |
参考例句： |
|
|
|
|
66
faculty
|
|
| n.才能；学院，系；(学院或系的)全体教学人员 | |
参考例句： |
|
|
|
|
67
rejection
|
|
| n.拒绝，被拒，抛弃，被弃 | |
参考例句： |
|
|
|
|
68
judgment
|
|
| n.审判；判断力，识别力，看法，意见 | |
参考例句： |
|
|
|
|
69
sufficiently
|
|
| adv.足够地，充分地 | |
参考例句： |
|
|
|
|
70
speculative
|
|
| adj.思索性的，暝想性的，推理的 | |
参考例句： |
|
|
|
|
71
ingenuous
|
|
| adj.纯朴的，单纯的；天真的；坦率的 | |
参考例句： |
|
|
|
|
72
bent
|
|
| n.爱好，癖好；adj.弯的；决心的，一心的 | |
参考例句： |
|
|
|
|
73
penetrate
|
|
| v.透(渗)入；刺入，刺穿；洞察，了解 | |
参考例句： |
|
|
|
|
74
scripture
|
|
| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
参考例句： |
|
|
|
|
75
decency
|
|
| n.体面，得体，合宜，正派，庄重 | |
参考例句： |
|
|
|
|
76
discretion
|
|
| n.谨慎；随意处理 | |
参考例句： |
|
|
|
|
77
arrogantly
|
|
| adv.傲慢地 | |
参考例句： |
|
|
|
|
78
pertinently
|
|
| 适切地 | |
参考例句： |
|
|
|
|
79
lute
|
|
| n.琵琶，鲁特琴 | |
参考例句： |
|
|
|
|
80
fiddle
|
|
| n.小提琴；vi.拉提琴；不停拨弄，乱动 | |
参考例句： |
|
|
|
|
81
apothecaries
|
|
| n.药剂师，药店( apothecary的名词复数 ) | |
参考例句： |
|
|
|
|
82
owls
|
|
| n.猫头鹰( owl的名词复数 ) | |
参考例句： |
|
|
|
|
83
levities
|
|
| n.欠考虑( levity的名词复数 )；不慎重；轻率；轻浮 | |
参考例句： |
|
|
|
|
|
84
replenished
|
|
| 补充( replenish的过去式和过去分词 )； 重新装满 | |
参考例句： |
|
|
|
|
85
virtues
|
|
| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
参考例句： |
|
|
|
|
86
divers
|
|
| adj.不同的；种种的 | |
参考例句： |
|
|
|
|
87
parasites
|
|
| 寄生物( parasite的名词复数 )； 靠他人为生的人； 诸虫 | |
参考例句： |
|
|
|
|
88
scoffed
|
|
| 嘲笑，嘲弄( scoff的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
89
stoic
|
|
| n.坚忍克己之人，禁欲主义者 | |
参考例句： |
|
|
|
|
90
abased
|
|
| 使谦卑( abase的过去式和过去分词 )； 使感到羞耻； 使降低（地位、身份等）； 降下 | |
参考例句： |
|
|
|
|
91
dedication
|
|
| n.奉献，献身，致力，题献，献辞 | |
参考例句： |
|
|
|
|
92
reprehension
|
|
| n.非难，指责 | |
参考例句： |
|
|
|
|
|
93
condemn
|
|
| vt.谴责，指责；宣判(罪犯)，判刑 | |
参考例句： |
|
|
|
|
94
followers
|
|
| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
参考例句： |
|
|
|
|
95
disallowed
|
|
| v.不承认（某事物）有效( disallow的过去式和过去分词 )；不接受；不准；驳回 | |
参考例句： |
|
|
|
|
96
submissions
|
|
| n.提交( submission的名词复数 )；屈从；归顺；向法官或陪审团提出的意见或论据 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |