I have
known a man vehement on both sides, that knew no mean, either to intermit
his studies or call upon them again.
known a man vehement on both sides, that knew no mean, either to intermit
his studies or call upon them again.
Ben Jonson - Discoveries Made Upon Men, and Some Poems
In
the meantime, perhaps, he is called barren, dull, lean, a poor writer, or
by what contumelious word can come in their cheeks, by these men who,
without labour, judgment, knowledge, or almost sense, are received or
preferred before him. He gratulates them and their fortune. Another
age, or juster men, will acknowledge the virtues of his studies, his
wisdom in dividing, his subtlety in arguing, with what strength he doth
inspire his readers, with what sweetness he strokes them; in inveighing,
what sharpness; in jest, what urbanity he uses; how he doth reign in
men's affections; how invade and break in upon them, and makes their
minds like the thing he writes. Then in his elocution to behold what
word is proper, which hath ornaments, which height, what is beautifully
translated, where figures are fit, which gentle, which strong, to show
the composition manly; and how he hath avoided faint, obscure, obscene,
sordid, humble, improper, or effeminate phrase; which is not only praised
of the most, but commended (which is worse), especially for that it is
naught.
_Ignorantia animae_. --I know no disease of the soul but ignorance, not of
the arts and sciences, but of itself; yet relating to those it is a
pernicious evil, the darkener of man's life, the disturber of his reason,
and common confounder of truth, with which a man goes groping in the
dark, no otherwise than if he were blind. Great understandings are most
racked and troubled with it; nay, sometimes they will rather choose to
die than not to know the things they study for. Think, then, what an
evil it is, and what good the contrary.
_Scientia_. --Knowledge is the action of the soul and is perfect without
the senses, as having the seeds of all science and virtue in itself; but
not without the service of the senses; by these organs the soul works:
she is a perpetual agent, prompt and subtle; but often flexible and
erring, entangling herself like a silkworm, but her reason is a weapon
with two edges, and cuts through. In her indagations oft-times new
scents put her by, and she takes in errors into her by the same conduits
she doth truths.
_Otium Studiorum_. --Ease and relaxation are profitable to all studies.
The mind is like a bow, the stronger by being unbent. But the temper in
spirits is all, when to command a man's wit, when to favour it.
I have
known a man vehement on both sides, that knew no mean, either to intermit
his studies or call upon them again. When he hath set himself to writing
he would join night to day, press upon himself without release, not
minding it, till he fainted; and when he left off, resolve himself into
all sports and looseness again, that it was almost a despair to draw him
to his book; but once got to it, he grew stronger and more earnest by the
ease. His whole powers were renewed; he would work out of himself what
he desired, but with such excess as his study could not be ruled; he knew
not how to dispose his own abilities, or husband them; he was of that
immoderate power against himself. Nor was he only a strong, but an
absolute speaker and writer; but his subtlety did not show itself; his
judgment thought that a vice; for the ambush hurts more that is hid. He
never forced his language, nor went out of the highway of speaking but
for some great necessity or apparent profit; for he denied figures to be
invented for ornament, but for aid; and still thought it an extreme
madness to bind or wrest that which ought to be right.
_Stili eminentia_. --_Virgil_. --_Tully_. --_Sallust_. --It is no wonder men's
eminence appears but in their own way. Virgil's felicity left him in
prose, as Tully's forsook him in verse. Sallust's orations are read in
the honour of story, yet the most eloquent. Plato's speech, which he
made for Socrates, is neither worthy of the patron nor the person
defended. Nay, in the same kind of oratory, and where the matter is one,
you shall have him that reasons strongly, open negligently; another that
prepares well, not fit so well. And this happens not only to brains, but
to bodies. One can wrestle well, another run well, a third leap or throw
the bar, a fourth lift or stop a cart going; each hath his way of
strength.
the meantime, perhaps, he is called barren, dull, lean, a poor writer, or
by what contumelious word can come in their cheeks, by these men who,
without labour, judgment, knowledge, or almost sense, are received or
preferred before him. He gratulates them and their fortune. Another
age, or juster men, will acknowledge the virtues of his studies, his
wisdom in dividing, his subtlety in arguing, with what strength he doth
inspire his readers, with what sweetness he strokes them; in inveighing,
what sharpness; in jest, what urbanity he uses; how he doth reign in
men's affections; how invade and break in upon them, and makes their
minds like the thing he writes. Then in his elocution to behold what
word is proper, which hath ornaments, which height, what is beautifully
translated, where figures are fit, which gentle, which strong, to show
the composition manly; and how he hath avoided faint, obscure, obscene,
sordid, humble, improper, or effeminate phrase; which is not only praised
of the most, but commended (which is worse), especially for that it is
naught.
_Ignorantia animae_. --I know no disease of the soul but ignorance, not of
the arts and sciences, but of itself; yet relating to those it is a
pernicious evil, the darkener of man's life, the disturber of his reason,
and common confounder of truth, with which a man goes groping in the
dark, no otherwise than if he were blind. Great understandings are most
racked and troubled with it; nay, sometimes they will rather choose to
die than not to know the things they study for. Think, then, what an
evil it is, and what good the contrary.
_Scientia_. --Knowledge is the action of the soul and is perfect without
the senses, as having the seeds of all science and virtue in itself; but
not without the service of the senses; by these organs the soul works:
she is a perpetual agent, prompt and subtle; but often flexible and
erring, entangling herself like a silkworm, but her reason is a weapon
with two edges, and cuts through. In her indagations oft-times new
scents put her by, and she takes in errors into her by the same conduits
she doth truths.
_Otium Studiorum_. --Ease and relaxation are profitable to all studies.
The mind is like a bow, the stronger by being unbent. But the temper in
spirits is all, when to command a man's wit, when to favour it.
I have
known a man vehement on both sides, that knew no mean, either to intermit
his studies or call upon them again. When he hath set himself to writing
he would join night to day, press upon himself without release, not
minding it, till he fainted; and when he left off, resolve himself into
all sports and looseness again, that it was almost a despair to draw him
to his book; but once got to it, he grew stronger and more earnest by the
ease. His whole powers were renewed; he would work out of himself what
he desired, but with such excess as his study could not be ruled; he knew
not how to dispose his own abilities, or husband them; he was of that
immoderate power against himself. Nor was he only a strong, but an
absolute speaker and writer; but his subtlety did not show itself; his
judgment thought that a vice; for the ambush hurts more that is hid. He
never forced his language, nor went out of the highway of speaking but
for some great necessity or apparent profit; for he denied figures to be
invented for ornament, but for aid; and still thought it an extreme
madness to bind or wrest that which ought to be right.
_Stili eminentia_. --_Virgil_. --_Tully_. --_Sallust_. --It is no wonder men's
eminence appears but in their own way. Virgil's felicity left him in
prose, as Tully's forsook him in verse. Sallust's orations are read in
the honour of story, yet the most eloquent. Plato's speech, which he
made for Socrates, is neither worthy of the patron nor the person
defended. Nay, in the same kind of oratory, and where the matter is one,
you shall have him that reasons strongly, open negligently; another that
prepares well, not fit so well. And this happens not only to brains, but
to bodies. One can wrestle well, another run well, a third leap or throw
the bar, a fourth lift or stop a cart going; each hath his way of
strength.
