lantern, were so sottish, and had no more brains than so many beetles, what shall we think of the commonalty? what of the rest?
Yea, but you will infer, that is true of heathens, if they be conferred with Christians, 1 Cor. iii. 19. "The wisdom of this world is foolishness with God, earthly and devilish," as James calls it, iii. 15. "They were vain in their imaginations, and their foolish heart was full of darkness," Rom. i. 21, 22. "When they professed themselves wise, became fools." Their witty works are admired here on earth, whilst their souls are tormented in hell fire. In some sense, Christiani Crassiani, Christians are Crassians, and if compared to that wisdom, no better than fools. Quis est sapiens? Solus Deus, [211]Pythagoras replies, "God is only wise," Rom. xvi. Paul determines "only good," as Austin well contends, "and no man living can be justified in his sight." "God looked down from heaven upon the children of men, to see if any did understand," Psalm liii. 2, 3, but all are corrupt, err. Rom. iii. 12, "None doeth good, no, not one." Job aggravates this, iv. 18, "Behold he found no steadfastness in his servants, and laid folly upon his angels;" 19. "How much more on them that dwell in houses of clay?" In this sense we are all fools, and the [212]Scripture alone is arx Minervae, we and our writings are shallow and imperfect. But I do not so mean; even in our ordinary dealings we are no better than fools. "All our actions," as [213]Pliny told Trajan, "upbraid us of folly," our whole course of life is but matter of laughter: we are not soberly wise; and the world itself, which ought at least to be wise by reason of his antiquity, as [214]Hugo de Prato Florido will have it, "semper stultizat, is every day more foolish than other; the more it is whipped, the worse it is, and as a child will still be crowned with roses and flowers." We are apish in it, asini bipedes, and every place is full inversorum Apuleiorum of metamorphosed and two-legged asses, inversorum Silenorum, childish, pueri instar bimuli, tremula patris dormientis in ulna. Jovianus Pontanus, Antonio Dial, brings in some laughing at an old man, that by reason of his age was a little fond, but as he admonisheth there, Ne mireris mi hospes de hoc sene, marvel not at him only, for tota haec civitas delirium, all our town dotes in like sort, [215]we are a company of fools. Ask not with him in the poet, [216]Larvae hunc intemperiae insaniaeque agitant senem? What madness ghosts this old man, but what madness ghosts us all? For we are ad unum omnes, all mad, semel insanivimus omnes not once, but alway so, et semel, et simul, et semper, ever and altogether as bad as he; and not senex bis puer, delira anus, but say it of us all, semper pueri, young and old, all dote, as Lactantius proves out of Seneca; and no difference betwixt us and children, saving that, majora ludimus, et grandioribus pupis, they play with babies of clouts and such toys, we sport with greater baubles. We cannot accuse or condemn one another, being faulty ourselves, deliramenta loqueris, you talk idly, or as [217]Mitio upbraided Demea, insanis, auferte, for we are as mad our own selves, and it is hard to say which is the worst. Nay, 'tis universally so, [218]Vitam regit fortuna, non sapientia.
When [219]Socrates had taken great pains to find out a wise man, and to that purpose had consulted with philosophers, poets, artificers, he concludes all men were fools; and though it procured him both anger and much envy, yet in all companies he would openly profess it. When [220] Supputius in Pontanus had travelled all over Europe to confer with a wise man, he returned at last without his errand, and could find none. [221] Cardan concurs with him, "Few there are (for aught I can perceive) well in their wits." So doth [222]Tully, "I see everything to be done foolishly and unadvisedly."
"Ille sinistrorsum, hic dextrorsum, unus utrique
Error, sed variis illudit partibus omnes."
"One reels to this, another to that wall,
'Tis the same error that deludes them all."
[223]They dote all, but not alike, [Greek: Mania gar pasin homoia], not in the same kind, "One is covetous, a second lascivious, a third ambitious, a fourth envious," &c. as Damasippus the Stoic hath well illustrated in the poet,
[224] "Desipiunt omnes aeque ac tu."
"And they who call you fool, with equal claim
May plead an ample title to the name."
'Tis an inbred malady in every one of us, there is seminarium stultitiae, a seminary of folly, "which if it be stirred up, or get ahead, will run in infinitum, and infinitely varies, as we ourselves are severally addicted," saith [225]Balthazar Castilio: and cannot so easily be rooted out, it takes such fast hold, as Tully holds, altae radices stultitiae, [226]so we are bred, and so we continue. Some say there be two main defects of wit, error and ignorance, to which all others are reduced; by ignorance we know not things necessary, by error we know them falsely. Ignorance is a privation, error a positive act. From ignorance comes vice, from error heresy, &c. But make how many kinds you will, divide and subdivide, few men are free, or that do not impinge on some one kind or other. [227]Sic plerumque agitat stultos inscitia, as he that examines his own and other men's actions shall find.
[228]Charon in Lucian, as he wittily feigns, was conducted by Mercury to such a place, where he might see all the world at once; after he had sufficiently viewed, and looked about, Mercury would needs know of him what he had observed: He told him that he saw a vast multitude and a promiscuous, their habitations like molehills, the men as emmets, "he could discern cities like so many hives of bees, wherein every bee had a sting, and they did nought else but sting one another, some domineering like hornets bigger than the rest, some like filching wasps, others as drones." Over their heads were hovering a confused company of perturbations, hope, fear, anger, avarice, ignorance, &c., and a multitude of diseases hanging, which they still pulled on their pates. Some were brawling, some fighting, riding, running, sollicite ambientes, callide litigantes for toys and trifles, and such momentary things, Their towns and provinces mere factions, rich against poor, poor against rich, nobles against artificers, they against nobles, and so the rest. In conclusion, he condemned them all for madmen, fools, idiots, asses, O stulti, quaenam haec est amentia? O fools, O madmen, he exclaims, insana studia, insani labores, &c. Mad endeavours, mad actions, mad, mad, mad, [229]O saeclum insipiens et infacetum, a giddy-headed age. Heraclitus the philosopher, out of a serious meditation of men's lives, fell a weeping, and with continual tears bewailed their misery, madness, and folly. Democritus on the other side, burst out a laughing, their whole life seemed to him so ridiculous, and he was so far carried with this ironical passion, that the citizens of Abdera took him to be mad, and sent therefore ambassadors to Hippocrates, the physician, that he would exercise his skill upon him. But the story is set down at large by Hippocrates, in his epistle to Damogetus, which because it is not impertinent to this discourse, I will insert verbatim almost as it is delivered by Hippocrates himself, with all the circumstances belonging unto it.
When Hippocrates was now come to Abdera, the people of the city came flocking about him, some weeping, some intreating of him, that he would do his best. After some little repast, he went to see Democritus, the people following him, whom he found (as before) in his garden in the suburbs all alone, [230]"sitting upon a stone under a plane tree, without hose or shoes, with a book on his knees, cutting up several beasts, and busy at his study." The multitude stood gazing round about to see the congress. Hippocrates, after a little pause, saluted him by his name, whom he resaluted, ashamed almost that he could not call him likewise by his, or that he had forgot it. Hippocrates demanded of him what he was doing: he told him that he was [231]"busy in cutting up several beasts, to find out the cause of madness and melancholy." Hippocrates commended his work, admiring his happiness and leisure. And why, quoth Democritus, have not you that leisure? Because, replied Hippocrates, domestic affairs hinder, necessary to be done for ourselves, neighbours, friends; expenses, diseases, frailties and mortalities which happen; wife, children, servants, and such business which deprive us of our time. At this speech Democritus profusely laughed (his friends and the people standing by, weeping in the mean time, and lamenting his madness). Hippocrates asked the reason why he laughed. He told him, at the vanities and the fopperies of the time, to see men so empty of all virtuous actions, to hunt so far after gold, having
