that to an external report HP was not without superficial levities and deformities, but was inwardly replenished with excellent virtues and powers. And so much touching the point of manners of learned men.
But in the mean time I have no purpose to give allowance to some conditions and courses base and unworthy, wherein divers 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 parasites; 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 scoffed, and said, "That he doubted, the philosopher of a Stoic would turn to be a Cynic." But above all the rest, the gross and palpable flattery, whereunto many not unlearned have abased 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 dedication 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 reprehension than defence.
Not that I can tax or condemn 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 followers 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 afterward 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 Cæsar; 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 disallowed; for though they may have some outward baseness, yet in a judgment truly made, they are to be accounted submissions to the occasion, and not to the person.
Now I proceed to those errors and vanities which have. intervened amongst the studies themselves of the learned, which is that which is principal and proper to the present argument; wherein my purpose is not to make a justification of the errors, but, by a censure and separation of the errors, to make a justification of that which is good and sound, and to deliver that from the as persion of the other. For we see, that it is the manner of men to scandalize and deprave that which retaineth the state and virtue, by taking advantage upon that which is corrupt and degenerate: as the heathens in the primitive church used to blemish and taint the Christians with the faults and corruptions of heretics. But nevertheless I have no meaning at this time to make any exact animadversion of the errors and impediments in matters of learning, which are more secret and remote from vulgar opinion, but only to speak unto such as do fall under or near unto a popular observation.
There be therefore chiefly three vanities in studies, whereby learning hath been most traduced. For those things we do esteem vain, which are either false or frivolous, those which either have no truth, or no use: and those persons we esteem vain, which are either credulous or curious; and curiosity is either in matter or words; so that in reason as well as in experience, there fall out to be these three distempers, as I may term them, of learning; the first, fantastical learning; the second, contentious learning; and the last, delicate learning; vain imaginations, vain altercations, and vain affectations; and with the last I will begin. Martin Luther, conducted no doubt by a higher Providence, but in discourse of reason, finding what a province he had undertaken against the Bishop of Rome and the degenerate traditions of the church, and finding his own solitude being noways aided by the opinions of his own time, was enforced to awake all antiquity, and to call former times to his succour, to make a party against the present time. So that the ancient authors, both in divinity and in humanity, which had long time slept in libraries, began generally to be read and revolved. This by consequence did draw on a necessity of a more exquisite travail in the languages original, where in those authors did write, for the better understanding of those authors, and the better advantage of pressing and applying their words. And thereof grew again a delight in their manner of style and phrase, and an admiration of that kind of writing; which was much furthered and precipitated by the enmity and opposition that the propounders of those primitive, but seeming new
