Let his conscience and virtue be eminently manifest in his speaking, and have only reason for their guide. Make him understand, that to acknowledge the error he shall discover in his own argument, though only found out by himself, is an effect of judgment and sincerity, which are the principal things he is to seek after; that obstinacy and contention are common qualities, most appearing in mean souls; that to revise and correct himself, to forsake an unjust argument in the height and heat of dispute, are rare, great, and philosophical qualities.
Let him be advised, being in company, to have his eye and ear in every corner; for I find that the places of greatest honour are commonly seized upon by men that have least in them, and that the greatest fortunes are seldom accompanied with the ablest parts. I have been present when, whilst they at the upper end of the chamber have been only commenting the beauty of the arras, or the flavour of the wine, many things that have been very finely said at the lower end of the table have been lost and thrown away. Let him examine every man’s talent; a peasant, a bricklayer, a passenger: one may learn something from every one of these in their several capacities, and something will be picked out of their discourse whereof some use may be made at one time or another; nay, even the folly and impertinence of others will contribute to his instruction. By observing the graces and manners of all he sees, he will create to himself an emulation of the good, and a contempt of the bad.
Let an honest curiosity be suggested to his fancy of being inquisitive after everything; whatever there is singular and rare near the place where he is, let him go and see it; a fine house, a noble fountain, an eminent man, the place where a battle has been anciently fought, the passages of Caesar and Charlemagne:
“Qux tellus sit lenta gelu, quae putris ab aestu,
Ventus in Italiam quis bene vela ferat.”
[“What country is bound in frost, what land is friable with heat,
what wind serves fairest for Italy.”—Propertius, iv. 3, 39.]
Let him inquire into the manners, revenues, and alliances of princes, things in themselves very pleasant to learn, and very useful to know.
In this conversing with men, I mean also, and principally, those who only live in the records of history; he shall, by reading those books, converse with the great and heroic souls of the best ages. ’Tis an idle and vain study to those who make it so by doing it after a negligent manner, but to those who do it with care and observation, ’tis a study of inestimable fruit and value; and the only study, as Plato reports, that the Lacedaemonians reserved to themselves. What profit shall he not reap as to the business of men, by reading the Lives of Plutarch? But, withal, let my governor remember to what end his instructions are principally directed, and that he do not so much imprint in his pupil’s memory the date of the ruin of Carthage, as the manners of Hannibal and Scipio; nor so much where Marcellus died, as why it was unworthy of his duty that he died there. Let him not teach him so much the narrative parts of history as to judge them; the reading of them, in my opinion, is a thing that of all others we apply ourselves unto with the most differing measure. I have read a hundred things in Livy that another has not, or not taken notice of at least; and Plutarch has read a hundred more there than ever I could find, or than, peradventure, that author ever wrote; to some it is merely a grammar study, to others the very anatomy of philosophy, by which the most abstruse parts of our human nature penetrate. There are in Plutarch many long discourses very worthy to be carefully read and observed, for he is, in my opinion, of all others the greatest master in that kind of writing; but there are a thousand others which he has only touched and glanced upon, where he only points with his finger to direct us which way we may go if we will, and contents himself sometimes with giving only one brisk hit in the nicest article of the question, whence we are to grope out the rest. As, for example, where he says’ [In the Essay on False Shame.] that the inhabitants of Asia came to be vassals to one only, for not having been able to pronounce one syllable, which is No. Which saying of his gave perhaps matter and occasion to La Boetie to write his “Voluntary Servitude.” Only to see him pick out a light action in a man’s life, or a mere word that does not seem to amount even to that, is itself a whole discourse. ’Tis to our prejudice that men of understanding should so immoderately affect brevity; no doubt their reputation is the better by it, but in the meantime we are the worse. Plutarch had rather we should applaud his judgment than commend his knowledge, and had rather leave us with an appetite to read more, than glutted with that we have already read. He knew very well, that a man may say too much even upon the best subjects, and that Alexandridas justly reproached him who made very good. but too long speeches to the Ephori, when he said: “O stranger! thou speakest the things thou shouldst speak, but not as thou shouldst speak them.” [Plutarch, Apothegms of the Lacedamonians.] Such as have lean and spare bodies stuff themselves out with clothes; so they who are defective in matter endeavour to make amends with words.
Human understanding is marvellously enlightened by daily conversation with men, for we are, otherwise, compressed and heaped up in ourselves, and have our sight limited to the length of our own noses. One asking Socrates of what country he was, he did not make answer, of Athens, but of the world; [Cicero, Tusc. Quaes., v. 37; Plutarch, On Exile, c. 4.] he whose imagination was fuller and wider, embraced the whole world for his country, and extended his society and friendship to all mankind; not as we do, who look no further than our feet. When the vines of my village are nipped with the frost, my parish priest presently concludes, that the indignation of God has gone out against all the human race, and that the cannibals have already got the pip. Who is it that, seeing the havoc of these civil wars of ours, does not cry out, that the machine of the world is near dissolution, and that the day of judgment is at hand; without considering, that many worse things have been seen, and that in the meantime, people are very merry in a thousand other parts of the earth for all this? For my part, considering the licence and impunity that always attend such commotions, I wonder they are so moderate, and that there is no more mischief done. To him who feels the hailstones patter about his ears, the whole hemisphere appears to be in storm and tempest; like the ridiculous Savoyard, who said very gravely, that if that simple king of France could have managed his fortune as he should have done, he might in time have come to have been steward of the household to the duke his master: the fellow could not, in his shallow imagination, conceive that there could be anything greater than a Duke of Savoy. And, in truth, we are all of us, insensibly, in this error, an error of a very great weight and very pernicious consequence. But whoever shall represent to his fancy, as in a picture, that great image of our mother nature, in her full majesty and lustre, whoever in her face shall read so general and so constant a variety, whoever shall observe himself in that figure, and not himself but a whole kingdom, no bigger than the least touch or prick of a pencil in comparison of the whole, that man alone is able to value things according to their true estimate and grandeur.
This great world which some do yet multiply as several species under one genus, is the mirror wherein we are to behold ourselves, to be able to know ourselves as we ought to do in the true bias. In short, I would have this to be the book my young gentleman should study with the most attention. So many humours, so many sects, so many judgments, opinions, laws, and customs, teach us to judge aright of our own, and inform our understanding to discover its imperfection and natural infirmity, which is no trivial speculation. So many mutations of states and kingdoms, and so many turns and revolutions of public fortune, will make us wise enough to make no great wonder of our own. So many great names, so many famous victories and conquests