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CHAPTER V
Of Credulity and Supinity

A third cause of common Errors is the Credulity of men, that is, an easie assent to what is obtruded, or a believing at first ear, what is delivered by others. This is a weakness in the understanding, without examination assenting unto things, which from their Natures and Causes do carry no perswasion; whereby men often swallow falsities for truths, dubiosities for certainties, feasibilities for possibilities, and things impossible as possibilities themselves. Which, though the weakness of the Intellect, and most discoverable in vulgar heads; yet hath it sometime fallen upon wiser brains, and greater advancers of Truth. Thus many wise Athenians so far forgot their Philosophy, and the nature of humane production, that they descended unto belief, that the original of their Nation was from the Earth, and had no other beginning than the seminality and womb of their great Mother. Thus is it not without wonder, how those learned Arabicks so tamely delivered up their belief unto the absurdities of the Alcoran. How the noble Geber, Avicenna, and Almanzor, should rest satisfied in the nature and causes of Earthquakes, delivered from the doctrine of their Prophet; that is, from the motion of a great Bull, upon whose horns all the earth is poised. How their faiths could decline so low, as to concede their generations in Heaven, to be made by the smell of a Citron, or that the felicity of their Paradise should consist in a Jubile of copulation, that is, a coition of one act prolonged unto fifty years. Thus is it almost beyond wonder, how the belief of reasonable creatures, should ever submit unto Idolatry: and the credulity of those men scarce credible (without presumption of a second Fall) who could believe a Deity in the work of their own hands. For although in that ancient and diffused adoration of Idols, unto the Priests and subtiler heads, the worship perhaps might be symbolical, and as those Images some way related unto their Deities; yet was the Idolatry direct and down-right in the People; whose credulity is illimitable, who may be made believe that any thing is God; and may be made believe there is no God at all.

Obstinate and irrational Scepticism, justly censured.

And as Credulity is the cause of Error, so Incredulity oftentimes of not enjoying truth; and that not only an obstinate incredulity, whereby we will not acknowledge assent unto what is reasonably inferred, but any Academical reservation in matters of easie truth, or rather sceptical infidelity against the evidence of reason and sense. For these are conceptions befalling wise men, as absurd as the apprehensions of fools, and the credulity of the people which promiscuously swallow any thing. For this is not only derogatory unto the wisdom of God, who hath proposed the World unto our knowledge, and thereby the notion of Himself; but also detractory unto the intellect, and sense of man expressly disposed for that inquisition. And therefore, hoc tantum scio, quod nihil scio, is not to be received in an absolute sense, but is comparatively expressed unto the number of things whereof our knowledge is ignorant. Nor will it acquit the insatisfaction of those which quarrel with all things, or dispute of matters, concerning whose verities we have conviction from reason, or decision from the inerrable and requisite conditions of sense. And therefore if any affirm, the earth doth move, and will not believe with us, it standeth still; because he hath probable reasons for it, and I no infallible sense, nor reason against it, I will not quarrel with his assertion. But if, like Zeno, he shall walk about, and yet deny there is any motion in Nature, surely that man was constituted for Anticera, and were a fit companion for those, who having a conceit they are dead, cannot be convicted into the society of the living.

The fourth is a Supinity, or neglect of Enquiry, even of matters whereof we doubt; rather believing, than going to see; or doubting with ease and gratis, than believing with difficulty or purchase. Whereby, either from a temperamental inactivity, we are unready to put in execution the suggestions or dictates of reason; or by a content and acquiescence in every species of truth, we embrace the shadow thereof, or so much as may palliate its just and substantial acquirements. Had our fore-Fathers sat down in these resolutions, or had their curiosities been sedentary, who pursued the knowledge of things through all the corners of nature, the face of truth had been obscure unto us, whose lustre in some part their industries have revealed.

Certainly the sweat of their labours was not salt unto them, and they took delight in the dust of their endeavours. For questionless, in Knowledge there is no slender difficulty; and Truth, which wise men say doth lye in a Well, is not recoverable by exantlation. It were some extenuation of the Curse, if in sudore vultus tui were confinable unto corporal exercitations, and there still remained a Paradise, or unthorny place of knowledge. But now our understandings being eclipsed, as well as our tempers infirmed, we must betake our selves to wayes of reparation, and depend upon the illumination of our endeavours. For, thus we may in some measure repair our primary ruines, and build our selves Men again. And though the attempts of some have been precipitous, and their Enquiries so audacious, as to come within command of the flaming swords, and lost themselves in attempts above humanity; yet have the Enquiries of most defected by the way, and tired within the sober circumference of Knowledge.

And this is the reason, why some have transcribed any thing; and although they cannot but doubt thereof, yet neither make Experiment by sense, or Enquiry by reason; but live in doubts of things, whose satisfaction is in their own power; which is indeed the inexcusable part of our ignorance, and may perhaps fill up the charge of the last day. For, not obeying the dictates of Reason, and neglecting the cries of Truth, we fail not only in the trust of our undertakings, but in the intention of man it self. Which although more venial in ordinary constitutions, and such as are not framed beyond the capacity of beaten notions, yet will inexcusably condemn some men, who having received excellent endowments, have yet sate down by the way, and frustrated the intention of their liabilities. For certainly, as some men have sinned in the principles of humanity, and must answer, for not being men, so others offend, if they be not more. Magis extra vitia, quam cum virtutibus, would commend those: These are not excusable without an Excellency. For, great constitutions, and such as are constellated unto knowledge, do nothing till they out-do all; they come short of themselves, if they go not beyond others; and must not sit down under the degree of Worthies. God expects no lustre from the minor Stars; but if the Sun should not illuminate all, it were a sin in Nature. Ultimus bonoram, will not excuse every man, nor is it sufficient for all to hold the common level: Mens names should not only distinguish them: A man should be something, that men are not, and individual in somewhat beside his proper Name. Thus while it exceeds not the bounds of reason and modesty, we cannot condemn singularity, Nos numerus sumus, is the Motto of the multitude, and for that reason are they Fools. For things as they recede from unity, the more they approach to imperfection, and Deformity; for they hold their perfection in their Simplicities, and as they nearest approach unto God.

Universities why many times full of Scholars, and empty of Learning.

The natural genius or inclination, have much to be regarded in the choice of a Profession.

Now as there are many great Wits to be condemned, who have neglected the increment of Arts, and the sedulous pursuit of knowledge; so are there not a few very much to be pitied, whose industry being not attended with natural parts, they have sweat to little purpose, and rolled the stone in vain. Which chiefly proceedeth from natural incapacity, and genial indisposition, at least, to those particulars whereunto they apply their endeavours. And this is one reason why, though Universities be full of men, they are oftentimes empty of learning: Why, as there are some men do much without learning, so others but little with it, and few that attain to any measure of it. For many heads that undertake it, were never squared, nor timber'd for it. There are not only particular men, but whole Nations indisposed for learning; whereunto is required, not only education, but a pregnant Minerva, and teeming Constitution. For the Wisdom of God hath divided the Genius of men according to the different affairs of the World: and varied their inclination according to the variety of Actions to be performed therein. Which they who consider not, rudely rushing upon professions and ways of life, unequal to their natures; dishonour, not only themselves and their Functions, but pervert the harmony of the whole World. For, if the World went on as God hath ordained it, and were every one imployed in points concordant to their Natures, Professions; Arts and Commonwealths would rise up of themselves; nor needed we a Lanthorn to find a man in Athens.

CHAPTER VI
Of adherence unto Antiquity

Immoderate respect unto Antiquity, a general cause of Error.

But the mortallest enemy unto Knowledge, and that which hath done the greatest execution upon truth, hath been a peremptory adhesion unto Authority, and more especially, the establishing of our belief upon the dictates of Antiquity. For (as every capacity may observe) most men of Ages present, so superstitiously do look on Ages past, that the Authorities of the one, exceed the reasons of the other: Whose persons indeed being far removed from our times, their works, which seldom with us pass uncontrouled, either by contemporaries, or immediate successors, are now become out of the distance of Envies: and the farther removed from present times, are conceived to approach the nearer unto truth it self. Now hereby methinks we manifestly delude our selves, and widely walk out of the track of Truth.

For first, Men hereby impose a Thraldom on their Times, which the ingenuity of no Age should endure, or indeed, the presumption of any did ever yet enjoyn. Thus Hippocrates about 2000 years ago, conceived it no injustice, either to examine or refute the Doctrines of his Predecessors: Galen the like, and Aristotle the most of any. Yet did not any of these conceive themselves infallible, or set down their dictates as verities irrefragable, but when they deliver their own Inventions, or reject other mens Opinions, they proceed with Judgment and Ingenuity; establishing their assertion, not only with great solidity, but submitting them also unto the correction of future discovery.

Secondly, Men that adore times past, consider not that those times were once present; that is, as our own are at this instant, and we our selves unto those to come, as they unto us at present, as we relye on them, even so will those on us, and magnifie us hereafter, who at present condemn our selves. Which very absurdity is daily committed amongst us, even in the esteem and censure of our own times. And to speak impartially, old Men, from whom we should expect the greatest example of Wisdom, do most exceed in this point of folly; commending the days of their youth, which they scarce remember, at least well understood not; extolling those times their younger years have heard their Fathers condemn, and condemning those times the gray heads of their posterity shall commend. And thus is it the humour of many heads, to extol the days of their Fore-fathers, and declaim against the wickedness of times present. Which notwithstanding they cannot handsomly do, without the borrowed help and Satyrs of times past; condemning the vices of their own times, by the expressions of vices in times which they commend; which cannot but argue the community of vice in both. Horace therefore, Juvenal, and Persius were no Prophets, although their lines did seem to indigitate and point at our times. There is a certain list of vices committed in all Ages, and declaimed against by all Authors, which will last as long as humane nature; which digested into common places, may serve for any Theme, and never be out of date until Dooms-day.

Thirdly, The Testimonies of Antiquity and such as pass oraculously amongst us, were not, if we consider them, always so exact, as to examine the doctrine they delivered. For some, and those the acutest of them, have left unto us many things of falsity; controlable, not only by critical and collective reason, but common and Country observation.

Hereof there want not many examples in Aristotle, through all his Book of Animals; we shall instance onely in three of his Problems, and all contained under one Section. The first enquireth, why a Man doth cough, but not an Oxe or Cow; whereas, notwithstanding the contrary is often observed by Husbandmen, and stands confirmed by those who have expressly treated De Re Rustica, and have also delivered divers remedies for it. Why Juments, as Horses, Oxen, and Asses, have no eructation or belching, whereas indeed the contrary is often observed, and also delivered by Columella. And thirdly, Why Man alone hath gray hairs? whereas it cannot escape the eyes, and ordinary observation of all men, as Horses, Dogs, and Foxes, wax gray with age in our Countries; and in the colder Regions, many other Animals without it. And though favourable constructions may somewhat extenuate the rigour of these concessions, yet will scarce any palliate that in the fourth of his Meteors, that Salt is easiest dissolvable in cold water: Nor that of Diascorides, that Quicksilver is best preserved in Vessels of Tin and Lead.

Other Authors write often dubiously even in matters wherein is expected a strict and definite truth; extenuating their affirmations, with aiunt, ferunt, fortasse: as Diascorides, Galen, Aristotle, and many more. Others by hear-say; taking upon trust most they have delivered, whose Volumes are nicer Collections, drawn from the mouths or leaves of other Authors; as may be observed in Plinie, Elian, Athenæus, and many more. Not a few transcriptively, subscribing their Names unto other mens endeavours, and meerly transcribing almost all they have written. The Latines transcribing the Greeks, the Greeks and Latines, each other.

The Antiquity, and some notable instances of Plagiarism, that is, of transcribing or filching Authors.

Thus hath Justine borrowed all from Trogus Pompeius, and Julius Solinus, in a manner transcribed Plinie. Thus have Lucian and Apuleius served Lucius Pratensis: men both living in the same time, and both transcribing the same Author, in those famous Books, entituled Lucius by the one, and Aureus Asinus by the other. In the same measure hath Simocrates in his Tract De Nilo, dealt with Diodorus Siculus, as may be observed in that work annexed unto Herodotus, and translated by Jungermannus. Thus Eratosthenes wholly translated Timotheus de Insulis, not reserving the very Preface. The same doth Strabo report of Eudorus, and Ariston, in a Treatise entituled De Nilo. Clemens Alexandrinus hath observed many examples hereof among the Greeks; and Pliny speaketh very plainly in his Preface, that conferring his Authors, and comparing their works together, he generally found those that went before verbatim transcribed, by those that followed after, and their Originals never so much as mentioned. His Metamorphosis. To omit how much the wittiest piece of Ovid is beholden unto Parthenius Chius; even the magnified Virgil hath borrowed, almost in all his Works; his Eclogues from Theocritus, his Georgicks from Hesiod and Aratus, his Æneads from Homer, the second Book whereof containing the exploit of Sinon and the Trojan Horse (as Macrobius observeth) he hath verbatim derived from Pisander. Our own Profession is not excusable herein. Thus Oribasius, Ætius, and Ægineta, have in a manner transcribed Galen. But Marcellus Empericus, who hath left a famous Work De Medicamentis, hath word for word transcribed all Scribonius Largus, De Compositione Medicamentorum, and not left out his very Peroration. Thus may we perceive the Ancients were but men, even like our selves. The practice of transcription in our days, was no Monster in theirs: Plagiarie had not its Nativity with Printing, but began in times when thefts were difficult, and the paucity of Books scarce wanted that Invention.

Nor did they only make large use of other Authors, but often without mention of their names. Aristotle, who seems to have borrowed many things from Hippocrates, in the most favourable construction, makes mention but once of him, and that by the by, and without reference unto his present Doctrine. In his Politicks. Virgil, so much beholding unto Homer, hath not his name in all his Works: and Plinie, who seems to borrow many Authors out of Dioscorides, hath taken no notice of him. I wish men were not still content to plume themselves with others Feathers. Fear of discovery, not single ingenuity affords Quotations rather than Transcriptions; wherein notwithstanding the Plagiarisme of many makes little consideration, whereof though great Authors may complain, small ones cannot but take notice.

Fourthly, While we so eagerly adhere unto Antiquity, and the accounts of elder times, we are to consider the fabulous condition thereof. An ancient Author who writ Περὶ ἀπίστων, sive de incredibilibus, whereof some part is yet extant. And that we shall not deny, if we call to mind the Mendacity of Greece, from whom we have received most relations, and that a considerable part of ancient Times, was by the Greeks themselves termed μυθικόν, that is, made up or stuffed out with Fables. And surely the fabulous inclination of those days, was greater then any since; which swarmed so with Fables, and from such slender grounds, took hints for fictions, poysoning the World ever after; wherein how far they exceeded, may be exemplified from Palephatus, in his Book of Fabulous Narrations. The Fable of Orpheus his Harp, etc. whence occasioned. That Fable of Orpheus who by the melody of his Musick, made Woods and Trees to follow him, was raised upon a slender foundation; for there were a crew of mad women, retired unto a Mountain from whence being pacified by his Musick, they descended with boughs in their hands, which unto the fabulosity of those times proved a sufficient ground to celebrate unto all posterity the Magick of Orpheus Harp, and its power to attract the senseless Trees about it. That Medea the famous Sorceress could renew youth, and make old men young again, was nothing else, but that from the knowledge of Simples she had a Receit to make white hair black, and reduce old heads, into the tincture of youth again. The Fable of Gerion and Cerberus with three heads, was this: Gerion was of the City Tricarinia, that is, of three heads, and Cerberus of the same place was one of his Dogs, which running into a Cave upon pursuit of his Masters Oxen, Hercules perforce drew him out of that place, from whence the conceits of those days affirmed no less, then that Hercules descended into Hell, and brought up Cerberus into the habitation of the living. Upon the like grounds was raised the figment of Briareus, who dwelling in a City called Hecatonchiria, the fansies of those times assigned him an hundred hands. 'Twas ground enough to fansie wings unto Dædalus, in that he stole out of a Window from Minos, and sailed away with his son Icarus: who steering his course wisely, escaped; but his son carrying too high a sail was drowned. That Niobe weeping over her children, was turned into a Stone, was nothing else, but that during her life she erected over their Sepultures a Marble Tomb of her own. When Acteon had undone himself with Dogs, and the prodigal attendants of hunting, they made a solemn story how he was devoured by his Hounds. And upon the like grounds was raised the Anthropophagie of Diomedes his horses. Eating of Mans flesh. Upon as slender foundation was built the Fable of the Minotaure; for one Taurus a servant of Minos gat his Mistris Pasiphae with child, from whence the Infant was named Minotaurus. Now this unto the fabulosity of those times was thought sufficient to accuse Pasiphae of Beastiality, or admitting conjunction with a Bull; and in succeeding ages gave a hint of depravity unto Domitian to act the Fable into reality. In like manner, as Diodorus plainly delivereth, the famous Fable of Charon had its Nativity; who being no other but the common Ferry-man of Egypt, that wafted over the dead bodies from Memphis, was made by the Greeks to be the Ferry-man of Hell, and solemn stories raised after of him. Lastly, we shall not need to enlarge, if that be true which grounded the generation of Castor and Helen out of an Egg, because they were born and brought up in an upper room, according unto the Word ὦον, which with the Lacœdemonians had also that signification.

Fifthly, We applaud many things delivered by the Ancients, which are in themselves but ordinary, and come short of our own Conceptions. Thus we usually extol, and our Orations cannot escape the sayings of the wise men of Greece. Nosce teipsum, of Thales: Nosce tempus, of Pittacus: Nihil nimis, of Cleobulus; which notwithstanding to speak indifferently, are but vulgar precepts in Morality, carrying with them nothing above the line, or beyond the extemporary sententiosity of common conceits with us. Thus we magnifie the Apothegms or reputed replies of Wisdom, whereof many are to be seen in Laertius, more in Lycosthenes, not a few in the second Book of Macrobius, in the salts of Cicero, Augustus, and the Comical wits of those times: in most whereof there is not much to admire, and are methinks exceeded, not only in the replies of wise men, but the passages of society, and urbanities of our times. And thus we extol their Adages, or Proverbs; and Erasmus hath taken great pains to make collections of them, whereof notwithstanding, the greater part will, I believe, unto indifferent Judges be esteemd no extraordinaries: and may be parallel'd, if not exceeded, by those of more unlearned Nations, and many of our own.

A pedantical vanity to quote Authors in matters of common sense or of familiar acknowledgement.

Sixthly, We urge Authorities in points that need not, and introduce the testimony of ancient Writers, to confirm things evidently believed, and whereto no reasonable hearer but would assent without them; such as are, Nemo mortalium omnibus horis sapit. Virtute nil præastantius, nil pulchrius. Omnia vincit amor. Prœclarum quiddam veritas. All which, although things known and vulgar, are frequently urged by many men, and though trivial verities in our mouths, yet, noted from Plato, Ovid, or Cicero, they become reputed elegancies. For many hundred to instance but in one we meet with while we are writing. Antonius Guevara that elegant Spaniard, in his Book entituled, The Dial of Princes, beginneth his Epistle thus. Apolonius Thyancus, disputing with the Scholars of Hiarchas, said, that among all the affections of nature, nothing was more natural, then the desire all have to preserve life. Which being a confessed Truth, and a verity acknowledged by all, it was a superfluous affectation to derive its Authority from Apolonius, or seek a confirmation thereof as far as India, and the learned Scholars of Hiarchas. Which whether it be not all one to strengthen common Dignities and Principles known by themselves, with the Authority of Mathematicians; or think a man should believe, the whole is greater then its parts, rather upon the Authority of Euclide, then if it were propounded alone; I leave unto the second and wiser cogitations of all men. 'Tis sure a Practice that savours much of Pedantry; a reserve of Puerility we have not shaken off from School; where being seasoned with Minor sentences, by a neglect of higher Enquiries, they prescribe upon our riper ears, and are never worn out but with our Memories.

Some remarkable mistakes among the Ancients.

Lastly, While we so devoutly adhere unto Antiquity in some things, we do not consider we have deserted them in several others. For they indeed have not onely been imperfect, in the conceit of some things, but either ignorant or erroneous in many more. They understood not the motion of the eighth sphear from West to East, and so conceived the longitude of the Stars invariable. They conceived the torrid Zone unhabitable, and so made frustrate the goodliest part of the Earth. But we now know 'tis very well empeopled, and the habitation thereof esteemed so happy, that some have made it the proper seat of Paradise; and been so far from judging it unhabitable, that they have made it the first habitation of all. Many of the Ancients denied the Antipodes, and some unto the penalty of contrary affirmations; but the experience of our enlarged navigations, can now assert them beyond all dubitation. Having thus totally relinquisht them in some things, it may not be presumptuous, to examine them in others; but surely most unreasonable to adhere to them in all, as though they were infallible, or could not err in any way.