Plato himself is throughout poetical; and the old theology, as the learned tell us, is all poetry; and the first philosophy is the original language of the gods. I would have my matter distinguish itself; it sufficiently shows where it changes, where it concludes, where it begins, and where it rejoins, without interlacing it with words of connection introduced for the relief of weak or negligent ears, and without explaining myself. Who is he that had not rather not be read at all than after a drowsy or cursory manner?
"Nihil est tam utile, quod intransitu prosit."
["Nothing is so useful as that which is cursorily so."--Seneca, Ep., 2.]
If to take books in hand were to learn them: to look upon them were to consider them: and to run these slightly over were to grasp them, I were then to blame to make myself out so ignorant as I say I am. Seeing I cannot fix the attention of my reader by the weight of what I write, 'manco male', if I should chance to do it by my intricacies. "Nay, but he will afterwards repent that he ever perplexed himself about it."
'Tis very true, but he will yet be there perplexed. And, besides, there are some humours in which comprehension produces disdain; who will think better of me for not understanding what I say, and will conclude the depth of my sense by its obscurity; which, to speak in good sooth, I mortally hate, and would avoid it if I could. Aristotle boasts somewhere in his writings that he affected it: a vicious affectation. The frequent breaks into chapters that I made my method in the beginning of my book, having since seemed to me to dissolve the attention before it was raised, as ****** it disdain to settle itself to so little, I, upon that account, have made them longer, such as require proposition and assigned leisure.
In such an employment, to whom you will not give an hour you give nothing; and you do nothing for him for whom you only do it whilst you are doing something else. To which may be added that I have, peradventure, some particular obligation to speak only by halves, to speak confusedly and discordantly. I am therefore angry at this trouble-feast reason, and its extravagant projects that worry one's life, and its opinions, so fine and subtle, though they be all true, I think too dear bought and too inconvenient. On the contrary, I make it my business to bring vanity itself in repute, and folly too, if it produce me any pleasure; and let myself follow my own natural inclinations, without carrying too strict a hand upon them.
I have seen elsewhere houses in ruins, and statues both of gods and men: these are men still. 'Tis all true; and yet, for all that, I cannot so often revisit the tomb of that so great and so puissant city,--[Rome]--that I do not admire and reverence it. The care of the dead is recommended to us; now, I have been bred up from my infancy with these dead; I had knowledge of the affairs of Rome long before I had any of those of my own house; I knew the Capitol and its plan before I knew the Louvre, and the Tiber before I knew the Seine. The qualities and fortunes of Lucullus, Metellus, and Scipio have ever run more in my head than those of any of my own country; they are all dead; so is my father as absolutely dead as they, and is removed as far from me and life in eighteen years as they are in sixteen hundred: whose memory, nevertheless, friendship and society, I do not cease to embrace and utilise with a perfect and lively union. Nay, of my own inclination, I pay more service to the dead; they can no longer help themselves, and therefore, methinks, the more require my assistance: 'tis there that gratitude appears in its full lustre. The benefit is not so generously bestowed, where there is retrogradation and reflection. Arcesilaus, going to visit Ctesibius, who was sick, and finding him in a very poor condition, very finely conveyed some money under his pillow, and, by concealing it from him, acquitted him, moreover, from the acknowledgment due to such a benefit. Such as have merited from me friendship and gratitude have never lost these by being no more; I have better and more carefully paid them when gone and ignorant of what I did; I speak most affectionately of my friends when they can no longer know it. I have had a hundred quarrels in defending Pompey and for the cause of Brutus; this acquaintance yet continues betwixt us; we have no other hold even on present things but by fancy. Finding myself of no use to this age, I throw myself back upon that other, and am so enamoured of it, that the free, just, and flourishing state of that ancient Rome (for I neither love it in its birth nor its old age) interests and impassionates me; and therefore I cannot so often revisit the sites of their streets and houses, and those ruins profound even to the Antipodes, that I am not interested in them. Is it by nature, or through error of fancy, that the sight of places which we know to have been frequented and inhabited by persons whose memories are recommended in story, moves us in some sort more than to hear a recital of their--acts or to read their writings?
"Tanta vis admonitionis inest in locis....Et id quidem in hac urbe infinitum; quacumque enim ingredimur, in aliquam historiam vestigium ponimus."
["So great a power of reminiscence resides in places; and that truly in this city infinite, for which way soever we go, we find the traces of some story."--Cicero, De Fin., v. I, 2.]
It pleases me to consider their face, bearing, and vestments: I pronounce those great names betwixt my teeth, and make them ring in my ears:
"Ego illos veneror, et tantis nominibus semper assurgo."
["I reverence them, and always rise to so great names."--Seneca, Ep., 64.]
Of things that are in some part great and admirable, I admire even the common parts: I could wish to see them in familiar relations, walk, and sup. It were ingratitude to contemn the relics and images of so many worthy and valiant men as I have seen live and die, and who, by their example, give us so many good instructions, knew we how to follow them.
