The Works of Sir Thomas Browne, Volume 1

SECT.12

We term sleep a death, and yet it is waking that kills us, and destroys those spirits that are the house of life. 'Tis indeed a part of life that best expresseth death; for every man truely lives, so long as he acts his nature, or some way makes good the faculties of himself: Themistocles therefore that slew his Soldier in his sleep, was a merciful Executioner: 'tis a kind of punishment the mildness of no laws hath invented; I wonder the fancy of Lucan and Seneca did not discover it. It is that death by which we may be literally said to dye daily; a death which Adam dyed before his mortality; a death whereby we live a middle and moderating point between life and death; in fine, so like death, I dare not trust it without my prayers, and an half adieu unto the World, and take my farewell in a Colloquy with God.

The night is come, like to the day;Depart not thou great God away.Let not my sins, black as the night,Eclipse the lustre of thy light.Keep still in my Horizon; for to meThe Sun makes not the day, but thee.Thou whose nature cannot sleep,On my temples centry keep;Guard me 'gainst those watchful foes,Whose eyes are open while mine close.Let no dreams my head infest,But such as Jacob's temples blest.While I do rest, my Soul advance;Make my sleep a holy trance.That I may, my rest being wrought,Awake into some holy thought;And with as active vigour runMy course, as doth the nimble Sun.Sleep is a death; O make me try,By sleeping, what it is to die;And as gently lay my headOn my grave, as now my bed.Howere I rest, great God, let meAwake again at last with thee.And this assur'd, behold I lieSecurely, or to awake or die.These are my drowsie days; in vainI do now wake to sleep again:O come that hour, when I shall neverSleep again, but wake for ever.

This is the Dormative I take to bedward; I need no other Laudanum than this to make me sleep; after which, I close mine eyes in security, content to take my leave of the Sun, and sleep unto the resurrection.

SECT.13

The method I should use in distributive Justice, I often observe in commutative; and keep a Geometrical proportion in both; whereby becoming equable to others, I become unjust to my self, and supererogate in that common principle, Do unto others as thou wouldst be done unto thy self. I was not born unto riches, neither is it I think my Star to be wealthy; or if it were, the freedom of my mind, and frankness of my disposition, were able to contradict and cross my fates. For to me avarice seems not so much a vice, as a deplorable piece of madness; to conceive ourselves Urinals, or be perswaded that we are dead, is not so ridiculous, nor so many degrees beyond the power of Hellebore, as this. The opinion of Theory, and positions of men, are not so void of reason as their practised conclusions: some have held that Snow is black, that the earth moves, that the Soul is air, fire, water; but all this is Philosophy, and there is no delirium, if we do but speculate the folly and indisputable dotage of avarice, to that subterraneous Idol, and God of the Earth. I do confess I am an Atheist; I cannot perswade myself to honour that the World adores; whatsoever virtue its prepared substance may have within my body, it hath no influence nor operation without: I would not entertain a base design, or an action that should call me villain, for the Indies; and for this only do I love and honour my own soul, and have methinks two arms too few to embrace myself. Aristotle is too severe, that will not allow us to be truely liberal without wealth, and the bountiful hand of Fortune; if this be true, I must confess I am charitable only in my liberal intentions, and bountiful well-wishes. But if the example of the Mite be not only an act of wonder, but an example of the noblest Charity, surely poor men may also build Hospitals, and the rich alone have not erected Cathedrals. I have a private method which others observe not; I take the opportunity of my self to do good; I borrow occasion of Charity from mine own necessities, and supply the wants of others, when I am in most need my self; for it is an honest stratagem to make advantage of our selves, and so to husband the acts of vertue, that where they were defective in one circumstance, they may repay their want, and multiply their goodness in another. I have not Peru in my desires, but a competence, and ability to perform those good works to which he hath inclined my nature. He is rich, who hath enough to be charitable; and it is hard to be so poor, that a noble mind may not find a way to this piece of goodness. He that giveth to the poor, lendeth to the Lord; there is more Rhetorick in that one sentence, than in a Library of Sermons; and indeed if those Sentences were understood by the Reader, with the same Emphasis as they are delivered by the Author, we needed not those Volumes of instructions, but might be honest by an Epitome. Upon this motive only I cannot behold a Beggar without relieving his Necessities with my Purse, or his Soul with my Prayers; these scenical and accidental differences between us, cannot make me forget that common and untoucht part of us both; there is under these Cantoes and miserable outsides, these mutilate and semi-bodies, a soul of the same alloy with our own, whose Genealogy is God as well as ours, and in as fair a way to Salvation as our selves. Statists that labour to contrive a Common-wealth without our poverty, take away the object of charity, not understanding only the Common-wealth of a Christian, but forgetting the prophecie of Christ.

SECT.14

Now there is another part of charity, which is the Basis and Pillar of this, and that is the love of God, for whom we love our neighbour; for this I think charity, to love God for himself, and our neighbour for God. All that is truly amiable is God, or as it were a divided piece of him, that retains a reflex or shadow of himself. Nor is it strange that we should place affection on that which is invisible; all that we truly love is thus; what we adore under affection of our senses, deserves not the honour of so pure a title. Thus we adore virtue, though to the eyes of sense she be invisible: thus that part of our noble friends that we love, is not that part that we imbrace, but that insensible part that our arms cannot embrace. God being all goodness, can love nothing but himself, and the traduction of his holy Spirit. Let us call to assize the loves of our parents, the affection of our wives and children, and they are all dumb shows and dreams, without reality, truth or constancy: for first, there is a strong bond of affection between us and our Parents; yet how easily dissolved? We betake our selves to a woman, forget our mother in a wife, and the womb that bare us, in that that shall bear our Image: this woman blessing us with children, our affection leaves the level it held before, and sinks from our bed unto our issue and picture of Posterity, where affection holds no steady mansion. They, growing up in years, desire our ends; or applying themselves to a woman, take a lawful way to love another better than our selves. Thus I perceive a man may be buried alive, and behold his grave in his own issue.

SECT.15

I conclude therefore and say, there is no happiness under (or as Copernicus will have it, above) the Sun, nor any Crambe in that repeated verity and burthen of all the wisdom of Solomon, All is vanity and vexation of Spirit. There is no felicity in that the World adores: Aristotle whilst he labours to refute the Idea's of Plato, falls upon one himself: for his summum bonum is a Chimæra, and there is no such thing as his Felicity. That wherein God himself is happy, the holy Angels are happy, in whose defect the Devils are unhappy; that dare I call happiness: whatsoever conduceth unto this, may with an easy Metaphor deserve that name: whatsoever else the World terms Happiness, is to me a story out of Pliny, a tale of Boccace or Malizspini; an apparition or neat delusion, wherein there is no more of Happiness, than the name. Bless me in this life with but peace of my Conscience, command of my affections, the love of thy self and my dearest friends, and I shall be happy enough to pity Cæsar. These are, O Lord, the humble desires of my most reasonable ambition, and all I dare call happiness on earth; wherein I set no rule or limit to thy Hand or Providence; dispose of me according to the wisdom of thy pleasure. Thy will be done, though in my own undoing.

FINIS

PSEUDODOXIA EPIDEMICA OR ENQUIRIESINTO VERY MANY RECEIVEDTENENTS AND COMMONLYPRESUMED TRUTHS

TO THE READER

Would Truth dispense, we could be content, with Plato, that knowledge were but remembrance; that intellectual acquisition were but reminiscential evocation, and new Impressions but the colouring of old stamps which stood pale in the soul before. For what is worse, knowledge is made by oblivion, and to purchase a clear and warrantable body of Truth, we must forget and part with much we know. Our tender Enquiries taking up Learning at large, and together with true and assured notions, receiving many, wherein our reviewing judgments do find no satisfaction. And therefore in this Encyclopædie and round of Knowledge, like the great and exemplary Wheels of Heaven, we must observe two Circles: that while we are daily carried about, and whirled on by the swing and rapt of the one, we may maintain a natural and proper course, in the slow and sober wheel of the other. And this we shall more readily perform, if we timely survey our knowledge; impartially singling out those encroachments, which junior compliance and popular credulity hath admitted. Whereof at present we have endeavoured a long and serious Adviso; proposing not only a large and copious List, but from experience and reason attempting their decisions.

And first we crave exceeding pardon in the audacity of the Attempt, humbly acknowledging a work of such concernment unto truth, and difficulty in it self, did well deserve the conjunction of many heads. And surely more advantageous had it been unto Truth, to have fallen into the endeavors of some co-operating advancers, that might have performed it to the life, and added authority thereto; which the privacy of our condition, and unequal abilities cannot expect. Whereby notwithstanding we have not been diverted; nor have our solitary attempts been so discouraged, as to dispair the favourable look of Learning upon our single and unsupported endeavours.

Nor have we let fall our Pen, upon discouragement of Contradiction, Unbelief and Difficulty of disswasion from radicated beliefs, and points of high prescription, although we are very sensible, how hardly teaching years do learn, what roots old age contracteth unto errors, and how such as are but acorns in our younger brows, grow Oaks in our elder heads, and become inflexible unto the powerfullest arm of reason. Although we have also beheld, what cold requitals others have found in their several redemptions of Truth; and how their ingenuous Enquiries have been dismissed with censure, and obloquie of singularities.

Inspection of Urines.

Some consideration we hope from the course of our Profession, which though it leadeth us into many truths that pass undiscerned by others, yet doth it disturb their Communications, and much interrupt the office of our Pens in their well intended Transmissions. And therefore surely in this work attempts will exceed performances; it being composed by snatches of time, as medical vacations, and the fruitless importunity of Uroscopy would permit us. And therefore also, perhaps it hath not found that regular and constant stile, those infallible experiments and those assured determinations, which the subject sometime requireth, and might be expected from others, whose quiet doors and unmolested hours afford no such distractions. Although whoever shall indifferently perpend the exceeding difficulty, which either the obscurity of the subject, or unavoidable paradoxology must often put upon the Attemptor, he will easily discern, a work of this nature is not to be performed upon one legg; and should smel of oyl, if duly and deservedly handled.

Our first intentions considering the common interest of Truth, resolved to propose it unto the Latine republique and equal Judges of Europe, but owing in the first place this service unto our Country, and therein especially unto its ingenuous Gentry, we have declared our self in a language best conceived. Although I confess the quality of the Subject will sometimes carry us into expressions beyond meer English apprehensions. And indeed, if elegancy still proceedeth, and English Pens maintain that stream, we have of late observed to flow from many; we shall within few years be fain to learn Latine to understand English, and a work will prove of equal facility in either. Nor have we addressed our Pen or Stile unto the people (whom Books do not redress, and are this way incapable of reduction), but unto the knowing and leading part of Learning. As well understanding (at least probably hoping) except they be watered from higher regions, and fructifying meteors of Knowledge, these weeds must lose their alimental sap, and wither of themselves. Whose conserving influence, could our endeavours prevent; we should trust the rest unto the sythe of Time, and hopefull dominion of Truth.

We hope it will not be unconsidered, that we find no open tract, or constant manuduction in this Labyrinth; but are oft-times fain to wander in the America and untravelled parts of Truth. For though not many years past, Dr. Primrose hath made a learned Discourse of vulgar Errors in Physick, yet have we discussed but two or three thereof. Scipio Mercurii hath also left an excellent tract in Italian, concerning popular Errors; but confining himself only unto those in Physick, he hath little conduced unto the generality of our doctrine. Laurentius Ioubertus, by the same Title led our expectation into thoughts of great relief; whereby notwithstanding we reaped no advantage; it answering scarce at all the promise of the inscription. περὶ τῶν ψευδῶς πεπιστευμένων, Athenæi, lib. 7.Nor perhaps (if it were yet extant) should we find any farther Assistance from that ancient piece of Andreas, pretending the same Title. And therefore we are often constrained to stand alone against the strength of opinion, and to meet the Goliah and Giant of Authority, with contemptible pibbles, and feeble arguments, drawn from the scrip and slender stock of our selves. Nor have we indeed scarce named any Author whose name we do not honour; and if detraction could invite us, discretion surely would contain us from any derogatory intention, where highest Pens and friendliest eloquence must fail in commendation.

And therefore also we cannot but hope the equitable considerations, and candour of reasonable minds. We cannot expect the frown of Theology herein; nor can they which behold the present state of things, and controversie of points so long received in Divinity, condemn our sober Enquiries in the doubtfull appertinancies of Arts, and Receptaries of Philosophy. Surely Philologers and Critical Discoursers, who look beyond the shell and obvious exteriours of things, will not be angry with our narrower explorations. And we cannot doubt, our Brothers in Physick (whose knowledge in Naturals will lead them into a nearer apprehension of many things delivered) will friendly accept, if not countenance our endeavours. Nor can we conceive it may be unwelcome unto those honoured Worthies, who endeavour the advancement of Learning: as being likely to find a clearer progression, when so many rubs are levelled, and many untruths taken off, which passing as principles with common beliefs, disturb the tranquility of Axioms, which otherwise might be raised. And wise men cannot but know, that arts and learning want this expurgation: and if the course of truth be permitted unto its self, like that of time and uncorrected computations, it cannot escape many errors, which duration still enlargeth.

Lastly, we are not Magisterial in opinions, nor have we Dictator-like obtruded our conceptions; but in the humility of Enquiries or disquisitions, have only proposed them unto more ocular discerners. And therefore opinions are free, and open it is for any to think or declare the contrary. And we shall so far encourage contradiction, as to promise no disturbance, or re-oppose any Pen, that shall fallaciously or captiously refute us; that shall only lay hold of our lapses, single out Digressions, Corollaries, or Ornamental conceptions, to evidence his own in as indifferent truths. And shall only take notice of such, whose experimental and judicious knowledge shall solemnly look upon it; not only to destroy of ours, but to establish of his own; not to traduce or extenuate, but to explain and dilucidate, to add and ampliate, according to the laudable custom of the Ancients in their sober promotions of Learning. Unto whom notwithstanding, we shall not contentiously rejoin, or only to justifie our own, but to applaud or confirm his maturer assertions; and shall confer what is in us unto his name and honour; Ready to be swallowed in any worthy enlarger: as having acquired our end, if any way, or under any name we may obtain a work, so much desired, and yet desiderated of Truth.

THOMAS BROWN.THE POSTSCRIPT

Readers,

To enform you of the Advantages of the present Impression, and disabuse your expectations of any future Enlargements; these are to advertise thee, that this Edition comes forth with very many Explanations, Additions, and Alterations throughout, besides that of one entire Chapter: But that now this Work is compleat and perfect, expect no further Additions.

THE FIRST BOOK

OR GENERAL PART

CHAPTER I

Of the Causes of Common Errors

The Introduction.

The First and Father-cause of common Error, is, The common infirmity of Human Nature; of whose deceptible condition, although perhaps there should not need any other eviction, than the frequent Errors we shall our selves commit, even in the express declarement hereof: yet shall we illustrate the same from more infallible constitutions, and persons presumed as far from us in condition, as time, that is, our first and ingenerated forefathers. From whom as we derive our Being, and the several wounds of constitution; so, may we in some manner excuse our infirmities in the depravity of those parts, whose Traductions were pure in them, and their Originals but once removed from God. Who notwithstanding (if posterity may take leave to judge of the fact, as they are assured to suffer in the punishment) were grossly deceived, in their perfection; and so weakly deluded in the clarity of their understanding, that it hath left no small obscurity in ours, How error should gain upon them.

Matter of great dispute, how our first parents could be so deceived.

For first, They were deceived by Satan; and that not in an invisible insinuation; but an open and discoverable apparition, that is, in the form of a Serpent; whereby although there were many occasions of suspition, and such as could not easily escape a weaker circumspection, yet did the unwary apprehension of Eve take no advantage thereof. It hath therefore seemed strange unto some, she should be deluded by a Serpent, or subject her reason to a beast, which God had subjected unto hers. It hath empuzzled the enquiries of others to apprehend, and enforced them unto strange conceptions, to make out, how without fear or doubt she could discourse with such a creature, or hear a Serpent speak, without suspition of Imposture. The wits of others have been so bold, as to accuse her simplicity, in receiving his Temptation so coldly; and when such specious effects of the Fruit were Promised, as to make them like God; not to desire, at least not to wonder he pursued not that benefit himself. And had it been their own case, would perhaps have replied, If the tast of this Fruit maketh the eaters like Gods, why remainest thou a Beast? If it maketh us but like Gods, we are so already. If thereby our eyes shall be opened hereafter, they are at present quick enough, to discover thy deceit; and we desire them no opener, to behold our own shame. If to know good and evil be our advantage, although we have Free-will unto both, we desire to perform but one; We know 'tis good to obey the commandement of God, but evil if we transgress it.

Adam supposed by some to have been the wisest man that ever was.

They were deceived by one another, and in the greatest disadvantage of Delusion, that is, the stronger by the weaker: For Eve presented the Fruit, and Adam received it from her. Thus the Serpent was cunning enough, to begin the deceit in the weaker, and the weaker of strength, sufficient to consummate the fraud in the stronger. Art and fallacy was used unto her; a naked offer proved sufficient unto him: So his superstruction was his Ruine, and the fertility of his Sleep an issue of Death unto him. And although the condition of Sex, and posteriority of Creation, might somewhat extenuate the Error of the Woman: Yet was it very strange and inexcusable in the Man; especially, if as some affirm, he was the wisest of all men since; or if, as others have conceived, he was not ignorant of the Fall of the Angels, and had thereby Example and punishment to deterr him.

Adam and Eve how they fell.

They were deceived from themselves, and their own apprehensions; for Eve either mistook, or traduced the commandment of God. Of every Tree of the Garden thou mayest freely eat, but of the Tree of knowledge of good and evil thou shalt not eat: for in the day thou eatest thereof, thou shall surely die. Now Eve upon the question of the Serpent, returned the Precept in different terms: You shall not eat of it, neither shall you touch it, less perhaps you die. In which delivery, there were no less than two mistakes, or rather additional mendacities; for the Commandment forbad not the touch of the Fruit; and positively said, Ye shall surely die: but she extenuating, replied, ne fortè moriamini, lest perhaps ye die. For so in the vulgar translation it runneth, and so it is expressed in the Thargum or Paraphrase of Jonathan. And therefore although it be said, and that very truely, that the Devil was a lyer from the beginning, yet was the Woman herein the first express beginner: and falsified twice, before the reply of Satan. And therefore also, to speak strictly, the sin of the Fruit was not the first Offence: They first transgressed the Rule of their own Reason; and after the Commandment of God.

They were deceived through the Conduct of their Senses, and by Temptations from the Object it self; whereby although their intellectuals had not failed in the Theory of truth, yet did the inservient and brutal Faculties controll the suggestion of Reason: Pleasure and Profit already overswaying the instructions of Honesty, and Sensuality perturbing the reasonable commands of Vertue. For so it is delivered in the Text: That when the Woman saw, that the Tree was good for food, and that it was pleasant unto the eye, and a Tree to be desired to make one wise, she took of the fruit thereof and did eat. Now hereby it appeareth, that Eve, before the Fall, was by the same and beaten away of allurements inveigled, whereby her posterity hath been deluded ever since; that is, those three delivered by St. John, The lust of the flesh, the lust of the eye, and the pride of life: Where indeed they seemed as weakly to fail, as their debilitated posterity, ever after. Whereof notwithstanding, some in their imperfection, have resisted more powerful temptations; and in many moralities condemned the facility of their seductions.

Adam whence (probably) induced to eat.