For Madame Diane de Foix, Countess of Gurson
[A] I have never known a father fail to acknowledge his son as his own, no matter how [C] scurvy or crook-backed [A] he may be.1 It is not that he fails to see his infirmities (unless he is quite besotted by his affection): but the thing is his, for all that! The same applies to me: I can see – better than anyone else – that these writings of mine are no more than the ravings of a man who has never done more than taste the outer crust of knowledge – even that was during his childhood – and who has retained only an ill-formed generic notion of it: a little about everything and nothing about anything, in the French style. For, in brief, I do know that there is such a thing as medicine and jurisprudence; that there are four parts to mathematics: and I know more or less what they cover. [C] (Perhaps I do also know how the sciences in general claim to serve us in our lives.) [A] But what I have definitely not done is to delve deeply into them, biting my nails over the study of Aristotle,2 [C] that monarch of the doctrine of the Modernists,3 [A] or stubbornly persevering in any field4 of learning. [C] I could not sketch even the mere outlines of any art whatsoever; there is no boy even in the junior forms who cannot say be is more learned than I am: I could not even test him on his first lesson, at least not in detail. When forced to do so, I am constrained to extract (rather ineptly) something concerning universals, against which I test his inborn judgement – a subject as unknown to the boys as theirs is to me.5
I have fashioned no sustained intercourse with any solid book except Plutarch and Seneca; like the Danaïdes I am constantly dipping into them and then pouring out: I spill some of it on to this paper but next to nothing on to me.6
[A] My game-bag is made for history [C] rather, [A] or poetry, which I love, being particularly inclined towards it;7 for (as Cleanthes said) just as the voice of the trumpet rings out clearer and stronger for being forced through a narrow tube so too a saying leaps forth much more vigorously when compressed into the rhythms of poetry, striking me then with a livelier shock. As for my own natural faculties which are being assayed here, I can feel them bending beneath their burden. My concepts and judgement can only fumble their way forward, swaying, stumbling, tripping over; even when I have advanced as far as I can, I never feel satisfied, for I have a troubled cloudy vision of lands beyond, which I cannot make out. I undertake to write without preconceptions on any subject which comes to mind, employing nothing but my own natural resources: then if (as happens often) I chance to come across in excellent authors the very same topics I have undertaken to treat (as I have just done recently in Plutarch about the power of the imagination) I acknowledge myself to be so weak, so paltry, so lumbering and so dull compared with such men, that I feel scorn and pity for myself. I do congratulate myself, however, that my opinions frequently coincide with theirs [C] and on the fact that I do at least trail far behind them murmuring ‘Hear, hear’. [A] And again, I do know (what many do not) the vast difference there is between them and me. What I myself have thought up and produced is poor feeble stuff, but I let it go on, without plastering over the cracks or stitching up the rents which have been revealed by such comparisons.8 [C] You need a strong backbone if you undertake to march shoulder to shoulder with fellows like that.
[A] Those rash authors of our own century who scatter whole passages from ancient writers throughout their own worthless works, seeking to acquire credit [C] thereby,9 [A] achieve the reverse; between them and the Ancients there is an infinite difference of lustre, which gives such a pale sallow ugly face to their own contributions that they lose far more than they gain.
– [C] There were two opposing concepts. Chrysippus the philosopher intermingled not merely passages from other authors into his writings but entire books: in one he cited the whole of the Medea of Euripides! Apollodorus said that if you cut out his borrowings his paper would remain blank. Epicurus on the other hand left three hundred tomes behind him: not one quotation from anyone else was planted in any of them.10 –
[A] The other day I chanced upon such a borrowing. I had languished along behind some French words, words so bloodless, so fleshless and so empty of matter that indeed they were nothing but French and nothing but words. At the end of a long and boring road I came upon a paragraph which was high, rich, soaring to the clouds. If I had found a long gentle slope leading up to it, that would have been pardonable: what I came across was a cliff surging up so straight and so steep that I knew I was winging my way to another world after the first half-a-dozen words. That was how I realized what a slough I had been floundering through beforehand, so base and so deep that I did not have the heart to sink back into it.
If I [C] were to stuff one of my chapters with such rich spoils, that chapter [A] would reveal11 all too clearly the silliness of the others. [C] Reproaching other people for my own faults does not seem to me to be any more odd than reproaching myself for other people’s (as I often do). We must condemn faults anywhere and everywhere, allowing them no sanctuary whatsoever. Yet I myself know how valiantly I strive to measure up to my stolen wares and to match myself to them equal to equal, not without some rash hope of throwing dust in the eyes of critics who would pick them out (though more thanks to the skill with which I apply them than to my skill in discovering them or to any strengths of my own). Moreover I do not take on those old champions all at once, wrestling with them body to body: It is a matter of slight, repeated, tiny encounters. I do not cling on: I merely try them out, going less far than I intended when haggling with myself over them. If I should prove merely up to sparring with them it would be a worthy match, for I only take them on when they are toughest.
But what about the things I have caught others doing? They bedeck themselves in other men’s armour, with not even their fingertips showing. As it is easy for the learned to do on some commonplace subject, they carry through their projected work with bits of what was written in ancient times, patched together higgledy-piggledy. In the case of those who wish to hide their borrowings and pass them off as their own, their action is, first and foremost, unjust and mean: they have nothing worthwhile of their own to show off so they try to recommend themselves with someone else’s goods; secondly it is stupid to be satisfied with winning, by cheating, the ignorant approbation of the crowd while losing all credit among men of understanding: their praise alone has any weight, but they look down their noses at our borrowed plasterwork. For my part there is nothing that I would want to do less: I only quote others the better to quote myself.
None of this applies to centos published as such; I have seen some very ingenious ones in my time, including one under the name of Capilupi, not to mention those of the ancients. Their authors show their wits in both this and other ways, as did Justus Lipsius in his Politics, with its industriously interwoven erudition.12
[A] Be that as it may; I mean that whatever these futilities of mine may be, I have no intention of hiding them, any more than I would a bald and grizzled portrait of myself just because the artist had painted not a perfect face but my own. Anyway these are my humours, my opinions: I give them as things which I believe, not as things to be believed. My aim is to reveal my own self, which may well be different tomorrow if I am initiated into some new business which changes me. I have not, nor do I desire, enough authority to be believed. I feel too badly taught to teach others.
Now in my home the other day somebody read the previous chapter and told me that I ought to spread myself a bit more on the subject of children’s education. If, My Lady, I did have some competence in this matter I could not put it to better use than to make a present of it to that little man who is giving signs that he is soon to make a gallant sortie out of you. (You are too great-souled to begin other than with a boy.) Having played so large a part in arranging your marriage I have a rightful concern for the greatness and prosperity of all that springs from it, quite apart from that long enjoyment you have had of my service to you, by which I am indeed bound to desire honour, wealth and success to anything that touches o
n you. But in truth I know nothing about education except this: that the greatest and the most important difficulty known to human learning seems to lie in that area which treats how to bring up children and how to educate them.
[C] It is just as in farming: the ploughing which precedes the planting is easy and sure; so is the planting itself: but as soon as what is planted springs to life, the raising of it is marked by a great variety of methods and by difficulty. So too with human beings; it is not much trouble to plant them, but as soon as they are born we take on in order to form them and bring them up a diversity of cares, full of bustle and worry. [A] When they are young they give such slight and obscure signs of their inclinations, while their promises are so false and unreliable, that it is hard to base any solid judgement upon them. [B] Look at Cimon, Themistocles and hundreds of others; think how unlike themselves they used to be! Bear-cubs and puppies manifest their natural inclinations but humans immediately acquire habits, laws and opinions; they easily change or adopt disguises.13
[A] Yet it is so hard to force a child’s natural bent. That explains why, having chosen the wrong route, we toil to no avail and often waste years training children for occupations in which they never achieve anything. All the same my opinion is that, faced by this difficulty, we should always guide them towards the best and most rewarding goals, and that we should attach little importance to those trivial prognostications and foretellings we base on their childish actions. [C] Even Plato seems to me to give too much weight to them in his Republic.
[A] Learning, My Lady, is a great ornament and a useful instrument of wondrous service, especially in those who are fortunate to live in so high an estate as yours. And in truth she does not find her true employment in hands base and vile. She is far more proud to deploy her resources for the conducting of a war, the, the commanding of a nation and the winning of the affection of a prince or of a foreign people than for drawing up dialectical arguments, pleading in a court of appeal or prescribing a mass of pills. And, therefore, My Lady, since I believe you will not overlook this aspect of the education of your children, you who have yourself tasted its sweetness and who belong to a family of authors – for we still possess the writings of those early de Foix, Counts from whom both the present Count, your husband, is descended and you yourself, while your uncle François, the Sieur de Candale, gives birth every day to new ones, which will spread an awareness of this family trait to many later centuries14 – I want to tell you of one thought of mine which runs contrary to normal practice. That is all I am able to contribute to your service in this matter.
The responsibilities of the tutor you give your son (and the results of the education he provides depend on your choice of him) comprise many other elements which I do not touch upon since I have nothing worthwhile to contribute; as for the one subject on which I do undertake to give him my advice, he will only accept what I say insofar as it seems convincing to him. The son of the house is seeking book-learning15 not to make money (for so abject an end is unworthy of the grace and favour of the Muses and anyway has other aims and depends on others) nor for external advantages, but rather for those which are truly his own, those which inwardly enrich and adorn him. Since I would prefer that he turned out to be an able man not an erudite one, I would wish you to be careful to select as guide for him a tutor with a well-formed rather than a well-filled brain. Let both be looked for, but place character and intelligence before knowledge; and let him carry out his responsibilities in a new way.
Teachers are for ever bawling into our ears as though pouring knowledge down through a funnel our task is merely to repeat what we have been told. I would want our tutor to put that right: as soon as the mind in his charge allows it, he should make it show its fettle by appreciating and selecting things – and by distinguishing between them; the tutor should sometimes prepare the way for the boy, sometimes let him do it all on his own. I do not want the tutor to be the only one to choose topics or to do all the talking: when the boy’s turn comes let the tutor listen to his pupil talking. [C] Socrates and then Archesilaus used to make their pupils speak first; they spoke afterwards. ‘Obest plerumque iis qui discere volunt authoritas eorum qui docent.’ [For those who want to learn, the obstacle can often be the authority of those who teach.]16
It is good to make him trot in front of his tutor in order to judge his paces and to judge how far down the tutor needs to go to adapt himself to his ability. If we get that proportion wrong we spoil everything; knowing how to find it and to remain well-balanced within it is one of the most arduous tasks there is. It is the action of a powerful elevated mind to know how to come down to the level of the child and to guide his footsteps. Personally I go uphill more firmly and surely than down.
Those who follow our French practice and undertake to act as schoolmaster for several minds diverse in kind and capacity, using the same teaching and the same degree of guidance for them all, not surprisingly can scarcely find in a whole tribe of children more than one or two who bear fruit from their education.
[A] Let the tutor not merely require a verbal account of what the boy has been taught but the meaning and the substance of it: let him judge how the child has profited from it not from the evidence of his memory but from that of his life. Let him take what the boy has just learned and make him show him dozens of different aspects of it and then apply it to just as many different subjects, in order to find out whether he has really grasped it and made it part of himself, [C] judging the boy’s progress by what Plato taught about education. [A] Spewing up food exactly as you have swallowed it is evidence of a failure to digest and assimilate it; the stomach has not done its job if, during concoction, it fails to change the substance and the form of what it is given.17
Our [B] souls are moved only at second-hand, being shackled and constrained to what is desired by someone else’s ideas; they are captives, enslaved to the authority of what they have been taught. We have been so subjected to leading-reins that we take no free steps on our own. Our drive to be free has been quenched. [C] ‘Nunquam tutelae suae fiunt.’ [They are never free from tutelage.]18 [B] In Pisa I met, in private, a decent man who is such an Aristotelian that the most basic of his doctrines is that the touchstone and the measuring-scale of all sound ideas and of each and every truth lie in their conformity with the teachings of Aristotle, outside of which all is inane and chimerical: Aristotle has seen everything, done everything. When that proposition was taken too widely and unfairly interpreted, for a long time he had a great deal of trouble from the Roman Inquisition.19
[A] Let the tutor pass everything through a filter and never lodge anything in the boy’s head simply by authority, at second-hand. Let the principles of Aristotle not be principles for him any more than those of the Stoics or Epicureans. Let this diversity of judgements be set before him; if he can, he will make a choice: if he cannot then he will remain in doubt. [C] Only fools have made up their minds and are certain:
[Al] Che non men che saper dubbiar m’aggrada.
[For doubting pleases me as much as knowing.]20
For if it is by his own reasoning that he adopts the opinions of Xenophon and Plato, they are no longer theirs: they are his. [C] To follow another is to follow nothing: ‘Non sumus sub rege: sibi quisque se vindicet.’ [We are under no king: let each man act freely.]21 Let him at least know what he does know. [A] He should not be learning their precepts but drinking in their humours. If he wants to, let him not be afraid to forget where he got them from, but let him be sure that he knows how to appropriate them. Truth and reason are common to all: they no more belong to the man who first put them into words than to him who last did so. [C] It is no more secundum Platonem than secundum me: Plato and I see and understand it the same way. [A] Bees ransack flowers here and flowers there: but then they make their own honey, which is entirely theirs and no longer thyme or marjoram. Similarly the boy will transform his borrowings; he will confound their forms so that the end-product is entirely his: namely, his judgement
, the forming of which is the only aim of his toil, his study and his education.
[C] Let him hide the help he received and put only his achievements on display. Pillagers and borrowers make a parade of what they have bought and built not of what they have filched from others! You never see the ‘presents’ given to a Parliamentary lawyer: what you see are the honours which he obtains for his children, and the families they marry into. Nobody puts his income on show, only his possessions. The profit we possess after study is to have become better and wiser.
[A] As Epicharmus said, that which sees and hears is our understanding; it is our understanding which benefits all, which arranges everything, which acts, which is Master and which reigns.22 We indeed make it into a slave and a coward by not leaving it free to do anything of itself. Which tutor ever asks his pupil what he thinks about [B] rhetoric or grammar or [A] this or that statement of Cicero? They build them into our memory, panelling and all, as though they were oracles, in which letters and syllables constitute the actual substance. [C] ‘Knowing’ something does not mean knowing it by heart; that simply means putting it in the larder of our memory. That which we rightly ‘know’ can be deployed without looking back at the model, without turning our eyes back towards the book. What a wretched ability it is which is purely and simply bookish! Book-learning should serve as an ornament not as a foundation – following the conclusion of Plato that true philosophy consists in resoluteness, faithfulness and purity, whereas the other sciences, which have other aims, are merely cosmetic.