years, he travelled to Egypt and Athens, to confer with learned men, admired of some despised of others. After a wandering life, he settled at Abdera, a town in Thrace, and was sent for thither to be their Law-maker, Recorder or Town-clerk as some will; or as others, he was there bred and born. Howsoever it was, there he lived at last in a garden in the suburbs, wholly betaking himself to his studies, and a private life, saving that sometimes he 10 (though not with like success) I have ever had, would walk down to the haven, and laugh heartily at such variety of ridiculous objects, which there he saw. Such a one was Democritus. Plato commends, out of him Lipsius1 approves and furthers, as fit to be imprinted in all curious wits, not be a slave of one science, or dwell allogether in one subject as most do, but to rove 5 abroad, centum puer artium, 16 to have an oar in every man's boat, to taste of every dish, and sip of every cup, which saith Montaigne, was well performed by Aristotle and his" learned countryman Adrian Turnebus. This roving humour But in the mean time, how doth this concern and like a ranging spaniel, that barks at every bird he sees, leaving his game, I have followed all, saving that which I should, and may justly complain, and truly, qui ubique est, nusquam me, or upon what reference do I usurp his 15 est, 18 which Gesner1 did in modesty, that I have 11 20 read many books, but to little purpose, for want of good method, I have confusedly tumbled over divers authors in our Libraries, with small profit for want of art, order, memory, judgement. I never travelled but in Map or Card, in which my unconfined thoughts have freely expatiated, as having ever been especially delighted with the study of Cosmography. Saturn was the lord of my geniture, culminating, etc., and Mars principal significator of manners, in partile conjunction with mine Ascendant; both fortunate in their houses, etc. I am not poor, I am not rich; nihil est, nihil deest,21 I have little, I want nothing; all my treasure is in Minerva's tower. Greater preferment as I could never get, so am I not in debt for it, I have a competency (Laus Deo) from my noble and munificent Patrons, though I live still a Collegiate student, as Democritus in his habit? I confess that indeed to compare myself to him for aught I have yet said, were both impudency and arrogancy, I do not presume to make any parallel. Antistat mihi millibus trecentis, parvus sum, nullus sum, altum nec 20 spiro, nec spero.8 Yet thus much I will say of myself, and that I hope without all suspicion of pride, or self conceit, I have lived a silent, sedentary, solitary, private life, mihi and musisə in the University as long almost as Xenocrates 25 in Athens, ad senectam fere, 10 to learn wisdom as he did, penned up most part in my study. For I have been brought up a student in the most flourishing College of Europe, augustissimo collegio, and can brag with Jovius, almost, 30 in ea luce domicilii Vaticani, totius orbis celeberrimi, per 37 annos multa opportunaque didici;12 for 30 years I have continued (having the use of as good Libraries as ever he had) a scholar, and would be therefore loth, either by 35 garden, and lead a monastick life, ipse mih: living as a drone, to be an unprofitable or unworthy a Member of so learned and noble a society, or to write that which should be any way dishonourable to such a royal and ample foundation. Something I have done, though 40 by my profession a Divine, yet turbine raplus ingenii, 13 as he said, out of a running wit, an unconstant, unsettled mind, I had a great desire (not able to attain to a superficial skill in any), to have some smattering in all, to be 45 aliquis in omnibus, nullus in singulis, 14 which 7 We are told that Burton would go "down to the Bridge-foot in Oxford," and listen to "the Bargemen scold. and storm and swear at one another, at which he would set his hands to his sides and laugh most profusely." 8 He excels me in three hundred thousand ways, I am small, I am nothing, nor do I either wish for greatness, or expect it. For myself and for my studies. 10 Almost to old age. Burton was about forty-five when the Anatomy was published. 11 Paulus Jovius (1483-1552) a noted Italian historian. 12 In that enlightened air of the Vatican Library, the most famous in the whole world, I have come to know in thirty-seven years many useful things. 13 Snatched from the whirlpool of my natural inclination. 14 Literally-"Somebody in all (branches of learning although), nothing in each (especial branch)." theatrum,22 sequestered from those tumults and troubles of the world, et tanquam in specula positus, 23 (as he said) in some high place above you all, like Stoicus Sapiens, omnia secula, praeterita presentiaque videns, uno velut intuitu,24 I hear and see what is done abroad, how 15 Justus Lipsius (1547-1606) a Flemish philologist and critic. 16 The child of a hundred arts. 17 Montaigne's. Montaigne (1533-1592), the great French essayist, refers several times to his friend Adrian Turnebus, and he says that Turnebus "knew more, and knew what he did know better, than any man of his time, or long before him." 18 He who is everywhere, is nowhere. 19 Konrad von Gesner (1516-1565), a Swiss naturalist and scholar, who was professor first of Greek and afterwards of physics. 20 According to the old pseudo-science of Astrology, the character and destiny of a person was determined by the position of the planets at the time of his birth. In Burton's time even learned men still believed in the influence of the stars on human affairs. Burton tells us that he was born when Saturn and Mars were in partile (exact) conjunction. One born under the influence of Saturn was supposed to have a saturnine (grave, or gloomy) disposi tion. 21 Nothing is there, nothing is lacking. 22 I myself make a theatre for myself. 23 And set as it were in a watch tower. 24 Beholding all ages, past and present, as if in one view. others, run, ride, turmoil, and macerate themselves in court and country, far from those wrangling lawsuits, aulæ vanitatum, fori ambitionem, ridere mecum soleo:25 I laugh at all, only secure lest my suit go amiss, my ships perish, corn and cattle miscarry, trade decay. I have no wife nor children good or bad to provide for. A mere spectator of other men's fortunes and adventures, and how they act their parts, which methinks are diversely presented unto me, as from a common theatre or scene. REMEDIES AGAINST DISCONTENTS (From the same) sounding in our ears: instead of nuptial Torches, we have firing of Towns and Cities: for triumphs, lamentations; for joy, tears. So it is, and so it was, and ever will be. He that refuseth to see and 5 hear, to suffer this, is not fit to live in this world, and knows not the common condition of all men, to whom, so long as they live, with a reciprocal course, joys and sorrows are annexed, and succeed one another. It is inevitable, it may not be 10 avoided, and why then should'st thou be so much troubled? Grave nihil est homini quod fert necessitas, as Tully deems out of an old Poet, that which is necessary cannot be grievous. If it be so, then comfort thyself in 15 this, that, whether thou wilt or no, it must be endured: make a virtue of necessity, and conform thyself to undergo it. Si longa est, levis est; si gravis est, brevis est; if it be long, 'tis light; if grievous, it cannot last; it will away, Discontents and grievances are either general or particular; general are wars, plagues, dearths, famine, fires, inundations, unseason- 20 dies dolorem minuit, and if naught else, yet time will wear it out, custom will ease it; oblivion is a common medicine for all losses, injuries, griefs, and detriments whatsoever, and when they are once past, this commodity able weather, epidemical diseases, which afflict whole Kingdoms, Territories, Cities: or peculiar to private men, as cares, crosses, losses, death of friends, poverty, want, sickness, orbities, injuries, abuses, etc. generally 25 comes of infelicity, it makes the rest of our life sweeter unto us: atque haec olim meminisse juvabit; the privation and want of a thing many times makes it more pleasant and delightsome than before it was. We must not think, the happiest all discontent, homines quatimur fortunæ salo2 passion, honey and gall mixt together, we are 5 25 I am wont to smile to myself at the empty vanity of the palace, and the ambition of the market-place. 1 Bereavements (Lat. orbus). ? We men are tossed on the sea of fortune. We suffer each one of us his own punishment. Giralamo Cardano (1501-1576), an Italian philosopher, mathematician, and astrologer. The solace of the unhappy is to have had companions in suffering. tunes, Usque adeo nulla est sincera voluptas, Sollicitumque aliquid laetis intervenit. . . Whatsoever is under the Moon is subject to corruption, alteration; and, so long as thou livest upon the earth, look not for other. Thou shalt not here find peaceable and cheerful days, quiet times, but rather clouds, storms, calumnies; such is our fate. Yea, but thou thinkest thou art more miserable than the rest, other men are happy in respect of thee, their miseries are but fleabitings to thine, thou alone art unhappy, none so bad as thyself. Yet if, as Socrates said, all the men in the world should come and bring their grievances together, of body, mind, fortune, sores, ulcers, madness, epilepsies, agues, and all those common calamities of beggary, want, servitude, imprisonment, and lay them on a heap to be equally divided, wouldst thou share alike, and take thy portion, or be as thou art? Without question thou wouldst be as thou art. If some Jupiter should say, to give us all content, 6 Nothing which necessity imposes is burdensome to men. 7 A day makes trouble less. 8 And moreover it will delight us to remember these things in time to come. All the way along there is no true pleasure. Some trouble intrudes upon our joys. "Jam faciam, quod vultis; eris tu, qui modo miles, Mercator; tu, consultus modo, rusticus; hinc vos, Vos hinc mutatis discedite partibus; eia! Well, be 't so then: you, master soldier, It's well as 'tis. Go on then merrily to heaven. If the way be 10 troublesome, and you in misery, in many grievances, on the other side you have many pleasant sports, objects, sweet smells, delightsome tastes, musick, meats, herbs, flowers, etc. to recreate your senses. Or put case thou art now forsaken of the world, dejected, contemned, yet comfort thyself, as it was said to Hagar in the wilderness, God sees thee, he takes notice of thee: there is a God above that can vindicate thy cause, that can relieve thee. Every man knows his own, but not others' defects and miseries; and 'tis the nature of all men still to reflect upon themselves, their own misfortunes, not to examine or consider other men's, 15 not to confer themselves with others: to recount their miseries, but not their good gifts, fortunes, benefits, which they have, to ruminate on their adversity, but not once to think on their prosperity, not what they have, but 20 And surely Seneca thinks he takes delight in what they want: to look still on them that go before, but not on those infinite numbers that come after. Whereas many a man would think himself in heaven, a petty Prince, if he had but the least part of that fortune which thou so 25 much repinest at, abhorrest, and accountest a most vile and wretched estate. thousands want that which thou hast! how many myriads of poor slaves, captives, of such as work day and night in coal-pits, tin-mines, 30 with sore toil to maintain a poor living, of such as labour in body and mind, live in extreme anguish, and pain, all which thou art free from! O fortunatos nimium bona si sua norînt! 10 Thou art most happy if thou couldst be con- 35 tent, and acknowledge thy happiness. . . How many Be content and rest satisfied, for thou art well in respect of others; be thankful for that thou hast, that God hath done for thee; he hath not made thee a monster, a beast, a base creature, 40 as he might, but a man, a Christian, such a man; consider aright of it, thou art full well as thou art. . .. seeing thee. The gods are well pleased when they see great men contending with adversity, as we are to see men fight, or a man with a beast. But these are toys in respect. Behold, saith he, a spectacle worthy of God: a good man contented with his estate. A tyrant is the best sacrifice to Jupiter, as the ancients held, and his best object a contented mind. For thy part then rest satisfied, cast all thy care on him, thy burden on him, rely on him, trust on him, and he shall nourish thee, care for thee, give thee thine heart's desire; say with David, God is our hope and strength, in troubles ready to be found, Psal. 46, 1. For they that trust in the Lord shall be as Mount Sion, which cannot be removed, Psal. 125 1, 2. As the mountains are about Jerusalem, so is the Lord about his people, henceforth and for ever. Sir Thomas Overbury 1581-1613 A FAIR AND HAPPY MILKMAID (From Characters, 1614) Our life is but short, a very dream, and while we look about, immortalitas adest, eternity is at 45 hand: our life is a pilgrimage on earth, which wise men pass with great alacrity. If thou be in woe, sorrow, want, distress, in pain, or sickness, think of that of our Apostle, God chastiseth them whom He loveth. They that sow in tears 50 wench that is so far from making herself shall reap in joy. Psal. 126, 6. As the furnace proveth the potter's vessel, so doth temptation try men's thoughts, Eccl. 27, 5; 'tis for thy good, periisses nisi periisses: hadst thou not been so A fair and happy milkmaid is a country beautiful by art, that one look of hers is able to put all face-physic out of countenance. She knows a fair look is but a dumb orator, to commend virtue, therefore minds it not. All visited, thou hadst been utterly undone; as 55 her excellencies stand in her so silently, as if gold in the fire, so men are tried in adversity... 10 O too happy ones, if only they realized their own good fortune. V. Virg. Georg. II, 458. they had stolen upon her without her knowledge. The lining of her apparel which is herself, is far better than outsides of tissue; for 11 The road from the earth to the stars is not so easy. sign of undervalue, either direct in their persons, or by reflection in their kindred, their friends, their nation, their profession, or their name. Hereby it is manifest that during the time 5 men live without a common power to keep them all in awe, they are in that condition which is called war; and such a war, as is of every man, against every man. For "war" consisteth not in battle only, or in the act of to contend by battle is sufficiently known: and therefore the notion of "time" is to be considered in the nature of war, as it is in the nature of weather. For as the nature of foul weather lieth not in a shower or two of rain, but in an inclination thereto of many days together; so the nature of war consisteth not in actual fighting, but in the known disposition thereto during all the time there is no assurance to the contrary. All other time is "peace." though she be not arrayed in the spoil of the silk-worm, she is decked in innocency, a far better wearing. She doth not, with lying long abed, spoil both her complexion and conditions: nature hath taught her, too immoderate sleep is rust to the soul: she rises, therefore with chanticleer, her Dame's cock, and at night makes the lamb her curfew. The golden ears of corn fall and kiss her feet when she reaps them, as if they wished to be bound and led 10 fighting; but in a tract of time wherein the will prisoners by the same hand that felled them. Her breath is her own, which scents all the year long of June, like a new-made haycock. She makes her hand hard with labour, and her heart soft with pity; and when winters even- 15 ings fall early (sitting at her merry wheel) she sings a defiance to the giddy wheel of fortune. She doth all things with so sweet a grace, it seems ignorance will not suffer her to do ill, being her mind is to do well. She bestows her 20 year's wages at next fair, and in choosing her garments counts no bravery i' the world like decency. The garden and bee-hive are all her physic and chirurgery, and she lives the longer for it. She dares go alone and unfold 25 sheep in the night, and fears no manner of ill because she means none; yet to say truth, she is never alone, for she is still accompanied with old songs, honest thoughts, and prayers, but short ones, yet they have their efficacy, in that 30 they are not palled with ensuing idle cogitations. Thus lives she, and all her care is she may die in the Spring time, to have store of flowers stuck upon her winding sheet. Thomas Hobbes 1588-1679 WAR (From Leviathan,1 1651) Whatsoever therefore is consequent to a time of war, where every man is enemy to every man, the same is consequent to the time wherein men live without other security than what their own strength and their own invention shall furnish them withal. In such condition there is no place for industry, because the fruit thereof is uncertain, and consequently no culture of the earth; no navigation, nor use of the commodities that may be imported by sea; no commodious building; no instruments of moving and removing such things as require much force; no knowledge of the face of the earth; no account of time; no arts; no letters; 35 no society; and, which is worst of all, continual fear and danger of violent death; and the life of man, solitary, poor, nasty, brutish, and short. It may seem strange to some man that has 40 not well weighed these things, that Nature should dissociate and render men apt to invade and destroy one another; and he may therefore, not trusting to this inference, made from the passions, desire perhaps to have the same conLet him therefore firmed by experience. consider with himself, when taking a journey, he arms himself, and seeks to go well accompanied; when going to sleep, he locks his doors; when even in his house, he locks his chest; and this when he knows there be laws, and public officers, armed to revenge all injuries shall be done him; what opinion he has of his fellow subjects when he rides armed; of his fellowcitizens when he locks his doors; and of his children and servants when he locks his chests. Does he not there as much accuse mankind by his actions, as I do by my words? But neither of us accuse man's nature in it. The desires and other passions of man are in themselves no In the nature of man, we find three principal causes of quarrel. First, competition; secondly, 45 diffidence; thirdly, glory. The first maketh men invade for gain, the second for safety, and the third for reputation. The first use violence, to make themselves masters of other men's persons, wives, children, and cattle; the second, 50 to defend them; the third, for trifles, as a word, a smile, a different opinion, and any other 1 The Leviathan a creature of gigantic size and strength, is used by Hobbes as the type of his ideal of the state. He believed that the state could only be preserved from anarchy and ruin by the exercise of an absolute power 55 over its subjects, hence he makes Leviathan the symbol of "that mortal god" the strong state, armed, and dominant over all. So, in the passage given here, he alludes to the evils which follow "when men live without a common power to keep them all in awe." * Distrust, lack of confidence in others. manner, as I said before. Howsoever, it may 15 stretched my legs up Tottenham Hill to over be perceived what manner of life there would be where there were no common power to fear by the manner of life which men that have formerly lived under a peaceful government, used to degenerate into a civil war. take you, hoping your business may occasion you towards Ware, whither I am going this fine, fresh May morning. VENATOR. Sir, I, for my part, shall almost 20 answer your hopes; for my purpose is to drink my morning's draught at the Thatched House in Hoddesden; and I think not to rest till I come thither, where I have appointed a friend or two to meet me: but for this gentleman that you see with me, I know not how far he intends his journey; he came so lately into my company, that I have scarce had time to ask him the question. But though there had never been any time wherein particular men were in a condition of war one against another; yet in all times kings and persons of sovereign authority, because of their independency, are in continual jealousies 25 and in the state and posture of gladiators; having their weapons pointing, and their eyes fixed on one another; that is, their forts, garrisons, and guns upon the frontiers of their kingdoms; and continual spies upon their 30 neighbours; which is a posture of war. But because they uphold thereby the industry of their subjects, there does not follow from it that misery which accompanies the liberty of particular men. AUCEPS. Sir, I shall by your favour, bear you company as far as Theobald's; and there leave you, for then I turn up to a friend's house who mews a hawk for me, which I now long to see. VEN. Sir, we are all so happy as to have a 35 fine, fresh, cool morning, and I hope we shall each be the happier in the other's company. And, gentlemen, that I may not lose yours, I shall either abate or amend my pace to enjoy it; knowing that, as the Italians say, "Good company in a journey makes the way to seem the shorter." Auc. It may do so, Sir, with the help of good discourse, which, methinks we may promise from you that both look and speak so cheer To this war of every man, against every man, this also is consequent-that nothing can be unjust. The notions of right and wrong, justice and injustice, have there no place. Where there is no common power, there is no 40 law; where no law, no injustice. Force and fraud are in war the two cardinal virtues. Justice and injustice are none of the faculties neither of the body nor mind. If they were, they might be in a man that were alone in the 45 fully; and, for my part, I promise you as an world, as well as his senses and passions. They are qualities that relate to men in society, not in solitude. It is consequent also to the same condition, that there be no propriety, no dominion, no "mine" and "thine" distinct; but only 50 that to be every man's that he can get, and for so long as he can keep it. And thus much for the ill condition which man by mere nature is actually placed in; though with a possibility to come out of it, consisting partly in the passions, partly in his reason. The passions that incline men to peace, are fear of death; desire of such things as are necessary to commodious living; and a hope 55 invitation to it, that I will be as free and openhearted as discretion will allow me to be with strangers. VEN. And, Sir, I promise the like. PISC. I am right glad to hear your answers: 1 This conversation is between Piscator (the fisherman), Venator (the hunter), and Auceps (the fowler, or birdcatcher). These representatives of three kinds of sport, met near Tottenham, a town some five miles north of London. They then appear to have taken the main road toward Ware, a town on the river Lea, some fifteen or twenty miles north of Tottenham. The Thatched House on the Ware road, lay directly in their route: Theobald's was a magnificent country-seat, about six miles north of Tottenham. 2 Takes care of a hawk during the mewing, or moulting. scason. |