The French academie Fully discoursed and finished in foure bookes. 1. Institution of manners and callings of all estates. 2. Concerning the soule and body of man. 3. A notable description of the whole world, &c. 4. Christian philosophie, instructing the true and onely meanes to eternall life. This fourth part neuer before published in English. All written by the first author, Peter de la Primaudaye, Esquire, Lord of Barre, Chauncellour, and Steward of the French Kings house.

Of Idlenesse, Sloth, and Gaming. Chap. 35.

ARAM.

TWo things being the cause of all passions in men, namely, Griefe and Pleasure, they alwaies desire the one, but flie from and feare the other. But the occasi∣on of the greatest euill that befalleth them is, because these desires and affecti∣ons being borne with them from the beginning, doe also grow and encrease * 1.1 along time before they can haue any iudgement framed in them through the right vnder∣standing of things. Whereupon as well by nature, which of it selfe is more inclined to euill than to good, as through a long continuing in vice, they are easily drawne to follow the ap∣petite and lust of their sensuality, wherein they fas••ly iudge that pleasure consisteth, and thinke it painefull not to please it. Being thus guided by ignorance, and walking like blinde men, they haue experence for the most part of such an ende as is cleane contrary to their purposes. As we may see in those men, who purposing with themselues to liue at their ease in ioy, rest, and pleasure, giue ouer all intermedling in serious matters, and such as beseeme the excellency of vertue, that they may liue in idlenesse: wherewith being bewitched they are partakers of many false pleasures, which procure them a greater number of griefes and miseries, all which they thought to auoid very well. And this we may the better vnderstand, if we discourse of I∣dlenesse, the enemie of all vertue, and cleane contrary to Perseuerance, which is a branch of Fortitude. Therefore I propound the handling of this matter to you my companions.

ACHITOB.

Although we haue not a singular excellencie of spirit, yet we must not suf∣fer it to be idle, but constantly follow after that which we haue wisely hoped to obtaine. For (as Erasmus saith) that which is often done and reiterated, and continually in hand, is finished at last.

ASER.

They that do nothing (saith Cicero) learne to doe ill, and through idlenesse the bodie and mindes of men languish away: but by labour great things are obtained, yea trauell is a worke that continueth after death. Let vs then giue care to AMANA, who will handle more at large for our instruction that which is here propounded vnto vs.

AMANA.

As wee admire and honour them with verie great commendation, in whom wee may note as we thinke, some excellent and singular vertues, so wee contemne them whom wee iudge to haue neither vertue, courage, nor fortitude in them, and whom wee see to bee profitable neither to themselues nor to others, because they are not laborious, in∣dustrious, nor carefull, but remaine idle and slothfull. And to say truth, the manners, condi∣tions, and naturall disposition of such men, are wholy corrupted, their conuersation is odious, vnprofitable, and to bee auoided, seeing that Idlenesse is the mother and nurse of vice, which destroieth and marreth all. Therefore it was very well ordained in the primitiue Church, that * 1.2 euery one should liue of his owne labour, that the Idle and slothfull might not consume vn∣profitablie the goods of the earth. Which reason brought in that auncient Romane edict, mentioned by Cicero in his booke of Lawes, That no Romane should goe through the streetes of the cittie, vnlesse hee carried about him the badge of that trade, whereby hee liued. Insomuch that Mar∣cus Aurelius speaking of the diligence of the auncient Romanes, writeth: That all of them followed their labour and trauell so earnestly, that hauing necessary occasion one day to send a letter two or three daies iourney from the towne, hee could not finde one idle body in all the cittie to carrie it. The great Orator and Philosopher Cicero, minding to teach vs how we ought to hate Idlenesse, as being against nature, sheweth that men are in deed borne to good wooke, whereof our soule may serue for a sufficient and inuincible proofe, seeing it is neuer * 1.3 still, but in continuall motion and action. And for the same cause hee greatly commendeth Scipio, who vsed to say, that hee was neuer lesse quiet than when hee was quiet. Whereby hee * 1.4 giueth vs to vnderstand, that when hee was not busied with weightie affaires of the Com∣mon-wealth, yet his owne priuate matters, and the searching after knowledge, were no lesse troublesome vnto him, so that euen then in his solitarinesse hee tooke counsell with himselfe. It seemeth (saith this father of eloquence) that nature doth more require of a man such acti∣ons as tend to the profit of men, than shee doth the perfect knowledge of all things: seeing this knowledge and contemplation of the workes of nature should seeme to be maimed and vnperfect, if no action followed it; whereas vertuous deedes are profitable to all men, for which ende nature hath brought vs forth, which sheweth sufficiently that they are better and more excellent. So that vnlesse the knowledge of things bee ioyned with that vertue, which preserueth humane societie, it will seeme to bee dead and vnprofitable. Therefore Chrysippus the Philosopher said, that the life of those men that giue themselues to idle studies, differed nothing from that of voluptuous men. So that wee must not studie Philosophy by way of sport, but to the ende wee may profit both ourselues and others. Now, if action must of neces∣sity bee ioined to studie and contemplation, to make a happie life, so that otherwise it is as * 1.5 it were dead and idle: what shall we say of that life that is voide both of studie and action, but that it is more beast-like than humane? And how many millions of men are there in the world, who liue in this sort, and more in France than in any other nation? Yea, how ma∣ny are more idle and lesse carefull than bruite beasts, neglecting the prouision euen of things necessarie for this present life? Amongst the obscure precepts which Pythagoras gaue to his Disciples, this was one: Take good heede that thou sitte not vpon a bushell: meaning, that Idlenesse and Sloth were especially to be eschewed. Likewise, when wee shall enter into the considerati∣on * 1.6 on of those euils that issue from Idlenesse and Sloth, no doubt but wee will flie from them, as from the plague, of our soules. They are greatly to bee feared in a Common-wealth, because they open a gate to all iniustice, and kindle the fire of sedition, which setteth afloate all kinde of impietie. Furthermore, they are the cause of the finding out of infinite false and perniti∣ous inuentions, for the releeuing of pouertie, which for the most part floweth from the same fountaine of Idlenesse. This mooued the wise and auncient kings of Egypt, to im∣ploy their Idle people in digging of the earth, and in the drawing foorth and building * 1.7 of those Pyramides, the chiefe of which is by the Historiographers placed among the seuen wonders o•• the world It could not bee perfectly finished before the space of twenty yeares, albeit that three hundred and threescore thousand men wrought about it continually.

The Captaines and Heads of the Romane armies fearing the dangerous effects of idlenesse, no lesse in their host, than in their townes, caused their souldiers to trauell in making of tren∣ches, when they were not vrged of their enemies, as Marius did alongst the riuer of Rhone. The Emperour Claudius enioying an assured peace, caused the chanell Fucinus to be made, * 1.8 that Rome might haue the commoditie of good waters: about which worke thirtie thou∣sand men were daily imployed for the space of twelue yeares. Adrianus seeing a generall peace within his Empire, continually vndertooke new and long iournies, one while into France an∣other * 1.9 while into Germanie, sometimes into Asia, and into other strange countries, causing his men of warre to march with him: saying, that hee did it for feare, least they beeing idle should be corrupted, and forget the discipline of warre, and so be the cause of nouelties. And it seemeth that this was the cause why a wise Romane counselled the Senate not to destroy Carthage, least the Romanes beeing in safety by the vtter subuersion thereof (which onely at that time made head against them) should become idle. But now we may iustly say of them, that through a lazie and cowardlinesse, they haue lost the dignitie and vertue of their forefa∣thers. The Ephories, who were Gouernors of the Lacedemonian estate, beeing mooued * 1.10 with the same reason with which the Romane Scipio Nasica was touched, after intelligence had of the taking and sacking of a great towne into which their men were entred, said: that the armie of their youth was lost. Whereupon they sent word to the Captaine of the armie, that hee should not after the same manner destroy another towne, which hee had besieged, writing these words vnto him: Take not away the pricke which stirreth forward the hearts of our yong men. Gelon king of Syracusa led his people oftentimes into the fields, aswell to labour the ground, and to plant, as to fight, both that the earth might be better, being well * 1.11 dressed, as also because he feared least his people should waxe woorse for want of trauell. So greatly did these ancient wise men feare the pernitious effects of idlenesse and sloth, which bring to nothing and corrupt the goodnesse of nature, whereas diligence and exercise in good education correcteth the naughtinesse thereof. For as close waters (saith Plutarke) pu∣trifie quickly, because they are couered, shadowed, and standing: so they that busie not them∣selues, * 1.12 but remaine idle, albeit they haue some good thing in them, yet if they bring it not foorth, neither exercise those naturall faculties that were borne with them, they corrupt and destroy them vtterly. And which is woorse, as concupiscence (saith Plato) and luxuriousnesse are quenched with great, sharpe, and continuall labour, so are they kindled through idlenesse. Aretchlesse and slothfull man can finde out nothing that is easie. But there is nothing (saith Seneca) whereunto continuall labour is not able to attaine, and through care and vigilancie men come to the end of most difficult matters. Fortune (saith a Poet) helpeth and fauoureth them that boldly set their hand to the work, but giueth the repulse to fearefull and base minded men. Let vs beleeue (said Pythagoras) that laborious and painefull things will sooner leade vs to vertue, than those that are nice and delicate. And (as Hesiodus saith) the Gods haue placed sweat before vertue: and the way that leadeth vnto her long, difficult, and craggie. A * 1.13 good Pilot seeing a tempest at hand, calleth vpon the gods, that they would grant him grace to escape it: but in the mean while he taketh the helme into his hand, he veileth the foresaile, and bringing about the maine saile, laboureth to come out of the dark sea. Hesiodus comman∣deth the husbandman to make his vowes to Iupiter and to Ceres, before the either ploweth or soweth, but he must doe it with his hand vpon the plow taile. Plato writing his lawes, forbid∣deth a man to fetch water at his neighbours house, before he hath digged and delued in his owne ground euen to the claie, and that it be perceiued that no water springeth there. In like sort, lawes must prouide for necessity, and not fauour sloth and idlenesse. By sloth wee lose that which we haue alreadie gotten, but by diligence we attaine to that which we haue not, and which may be necessary for vs. I passed (saith the wise man) by the field of the slothfull, and by * 1.14 the vineyard of the man destitute of vnderstanding: and lo it was all growne ouer with thornes, and net∣tles had couered the face thereof, and the stone wall thereof was broken downe. It is sloth and negli∣gence that causeth a man through want of good vnderstanding and iudgement not to care for the getting of that which is needfull for him, because he feareth least hee should lose it. Whereupon this would follow (which is a very absurd thing) that nothing how deere and precious soeuer it bee, ought to bee sought for or desired, seeing all things are subiect to change, yea knowledge through great diseases, and other inconueniences may bee lessened and lost. Idlenesse and sloth do not hurt the soule onely, but impaire also the health of the bo∣dy. Yea that rest which a man taketh by negligence, is much more hurtfull vnto him, than * 1.15 painefull exercise. And they which thinke that health needeth necessarily a continuall rest to preserue it well, vsing that goodly pretence because they would not bee troubled with

moe matters than needs they must, especially with those which concerne publike commo∣dities, as also because they would not take paines in the studie of wisedome; they cannot be better compared than to such as will not vse their eyes in beholding any thing, that they might keepe them the better, neither will speake at all to preserue their voice well. Euery kinde of life hath both sicknesse and health, but a sound man cannot take a better course to preserue his health, than to imploy himselfe in the practise of many good and honest duties of humanitie. Yea, we must yet goe farther, and say with Socrates, that diseased men ought not to bee so carefull of their health, that they leaue the studie and exercise of vertue, seeing we are to make but small account of death it selfe. And therefore Plutarke is very e••rnest a∣gainst this Epicurian sentence, Hide thy life: which was set downe by Neocles brothers to Epi∣curus, * 1.16 meaning thereby to perswade them that would liue happily, not to intermeddle with any publike matter. But contrariwise (saith this Philosopher) it is dishonest to liue so that no man may know any thing. Art thou vicious? shew thy selfe to those that are able to admonish, to correct and to cure thee, that so thou maiest amend and repent. If in the knowledge of nature thou hast learned by songs to praise God, his iustice, and heauenly prouidence: or in morall knowledge to commend the law, humane societie, the gouernment of the common-wealth, and there in to respect honour, not profit, hide not this ta∣lent, but teach it others, and giue thy selfe an example vnto them of well doing, and of profiting euery one. O diuine counsaile proceeding out of the mouth of an Ethnik, as necessary to be practised at this day, as we see it contemned of so many wise worldlings, who say they haue the absolute and sound reformation of our estate of France in their head, but that as yet there is no time to speake of it. Thus some liue idlely and like to recluses because they will take no paine, and others doe worse in maintaining the corruption of the estate, and in cleauing wittingly to the destruction thereof. But let vs proceed to looke vpon the fruits of idlenesse. It is of that fountaine whereof cursed ignorance drinketh and maintaineth her selfe, and from thence flow all pleasures followed with bitternesse and griefe, which with draw vs from all vertuous occupations, to imploy our selues about all kindes of trifles, that are neither good, honest nor profitable, but rather hurtfull and very pernitious. Of which number wee may note gaming, which is as common amongst vs, and as blame worthie, as any other imperfe∣ction, * 1.17 seeing her foundation is laid vpon lucre and couetousnesse, or else vpon the losse of time. Those cursed effects which it bringeth forth daily, as quarrels, murders, blasphemies, cogging, ouerthrow of houses and families, doe sufficiently testifie vnto vs the in famous na∣ture thereof. Likewise it hath beene so abhorred of the ancient Sages, that Chilon being sent from Lacedemonia to Corinth, to intreat of a league betweene those two peoples, and fin∣ding the rulers playing at dice, returning backe againe, and would not speake of his com∣mission, * 1.18 saying, that he would not staine the glory of the Spartanes with so great an ignomi∣nie as to ioyne them in society with dice-plaiers: How many happy ages haue our forefa∣thers passed ouer, and yet neuer heard word of so vnhappy an exercise? And some say that the Lydians were the first inuenters of games, but it was when their countrie was brought in∣to great necessitie of victuals: to the end that by playing, they might finde some helpe and * 1.19 meane to sustaine and to resist hunger the better, by spending euery other day in gaming without any meate. Which they continued for the space of twenty and eight yeares, preser∣uing their countrey by that meanes from a generall famine through the great sparing of their prouision. But now adaies we see, that men are so farre from recompencing the fault of so vile an occupation by fasting, that contrariwise it is followed with all kinde of dissolutnesse, gluttonie, riot, and superfluitie. And this is seene too much in these new faculties of careles men, who haue taught vs this goodly prouerbe, That a man were betrer loose than bee idle. But if they knew their inestimable losse, not of money which they abuse, but of the richest and most precious thing that may bee spent, and which can neuer be recouered, I meane of time, they would speake cleane contrarie: That to loose is woorse then to be idle, because it is ioyned with a naughty action, which of necessitie turneth to the detriment of himselfe or of his neighbour, and oftentimes of both. Among many goodly and holy ordinances, which Al∣phonsus sonne of Ferdinando king of Spaine, caused those knights to obserue, which he made of the order of the band, (himselfe and al his children being of the same order) this was straight∣ly * 1.20 kept, that no knight should presume to play for any money at cardes or dice, or giue his consent to any such play in his house, vpon paine of forfaiting his wages for one moneth, and himselfe to be forbidden another moneth and a halfe from entring into the kings pallace. But because the nature of man is not able to abide continuall labour, and occasion of busines is not alwaies offered, it shall be lawfull for vs, according to the precept of Plato his Academy,

to bestow our leasure vpon some honest pastime and game of moderate pleasure, that is not * 1.21 farre separated from study or vertue, which will not be blame-worthie in vs, so wee vse it as we doe rest or sleepe, after wee haue dispatched and ended graue and serious affaires, accor∣ding to the gift and facultie of our spirits. Moreouer let vs propound to our selues for exam∣ple the liues of so many famous and graue men, who both in youth and age laboured to doe good and to profite euery one, esteeming it great honour to end their daies in such a com∣mendable exercise: according to that saying of Erasmus: That in vaine men follow that which is * 1.22 good, and striue to doe well, if they stand still before the end of their daies. For that man loseth his time in running swiftly, who fainteth before he come to the end of his race. Nothing will bee vnpossible to thee (saith the same author) so that thy heart faint not. Not to goe forward in the way of the Lord, is all one with turning backward: yea it were better neuer to begin, than not to perseuere vnto the end. This also is that which Cicero teacheth vs, that it is not sufficient to know what ought to be done, but we must abide firme and stedfast in that wherein vpon ad∣uised and good counsell we are once resolued. And though we are out of hope of attaining to perfection, yet we must striue to come vnto it. Many (saith he) that are weakened with despaire, will not vndertake that thing which they feare they shall neuer be able to finish: but they that would obtaine great things, and such as are most to be desired, must trie euery way. And if any man hath not this excellencie of spirit and greatnesse of heart by nature, neither yet the knowledge of euery good discipline, let him take that course which he is able to attaine vnto. For it is great praise to him that followeth after the excellentest and best things, to stay in the second and third place, if he can doe no better. Those things are great, which are next to perfection. It is our dutie therefore to abide firme and constant in that good and commendable kinde of life, which we haue chosen from the beginning, so that the end thereof be to liue well. And let vs shunne idlenesse in such sort, as to say with Cato, that this is one thing whereof wee ought to repent vs most; if we know that we haue spent a whole day, wherein wee haue neither done nor learned some good thing. Phocylides minding to instruct vs in this matter, said, that in the euening we ought not to sleepe, before wee haue thrice called to our remembrance whatso∣euer * 1.23 we haue done the same day, repenting vs of the euill, and reioycing in our well doing. A∣polles the best painter that euer was, would not suffer one day to passe without drawing of some line, meaning thereby (as he said) to fight against idlenesse, as with an arrow. Aeleas king of Scythia said, that hee seemed to himselfe to differ nothing forme his horsekeeper, when hee was idle. Dionysius the elder beeing demaunded if hee were neuer idle, answered: God keepe me from that: for as a bowe (according to the common prouerbe) is marred and breaketh by beeing too much bent: so is the soule through too much idlenesse. This is that which Masinissa the Aphrican would learnedly teach vs, of whom Polybius writeth that hee died when he was fourescore and ten yeares of age, leauing behind him a sonne that was but foure yeares old. A little before he died, after he had discomfited the Carthaginians in a maine battell, hee was seene the next day eating of course browne bread, saying to some that mar∣uelled thereat, That as iron is bright and shineth so long as it is vsed by the band of man, where as a house falleth into decay when no man dwelleth therein, (as Sophocles saith) so fareth it with this brightnesse * 1.24 and glistering light of the soule, whereby we discourse, vnderstand, and remember. The same rea∣son mooued Xerxes father to say to Darius, that in perilous times and dangerous affaires, hee * 1.25 increased in wisedome. Likewise politicall knowledge, which is such a prudence, setled mind, iustice, and experience, as knoweth full well how to make choice of, and to take fit opportu∣nitie in all things that happen, cannot be maintained but by the practise and managing of af∣faires, by discoursing and iudging. Now to conclude our present treatise, seeing wee know that we are borne to all vertuous actions, let vs flie from idlenesse and sloth, the welsprings of * 1.26 all iniustice and pouertie, the stirrers vp of infinite passions in the soule, and the procurers of sundry diseases in the body, euen to the vtter destruction of them. And let vs embrace dili∣gence, care, trauell, and studie, which are sure guides to leade vs to that ende for which wee * 1.27 ought to liue, that is, in glorifying God, to profite our selues in honest things, and also all those with whom we liue; wherein consisteth all the happinesse and contentation of the life of good men. And let vs not doubt but that all time otherwise spent, is lost time: knowing that all times in respect of themselues are alike, but that which is imploied in vertue is good in regard of vs, and that which is vnprofitable wasted, and in vice is naught. Further, let v•• learne neuer to giue ouer the effecting and finishing of that which we once know to belong to our dutie, seeing that without perseuerance neither he that fighteth can obtaine the victory, neither the conquerour the garland, but hee that continueth to the end, shall be saued. Therefore let * 1.28

vs be carefull to make profite of that talent which is giuen vs to keepe, that we be not found euill and vnprofitable seruants before him, to whom we must yeeld an account euen of eue∣ry idle and vaine word. * 1.29

Notes

• * 1.1

  Griefe & plea¦sure the cau∣ses of all pas∣sions in men
• * 1.2

  Idlenes is the 〈◊〉〈◊〉 and nur•••• of 〈◊〉〈◊〉 vice.
• * 1.3

  Idlenes is a∣gainst nature.
• * 1.4

  Scipio was neuer ••dle.
• * 1.5

  To what end we must study Philosophie.
• * 1.6

  Pythagoras 〈◊〉〈◊〉 a∣gainst Idlenes
• * 1.7

  〈…〉〈…〉.
• * 1.8

  Claudius.
• * 1.9

  Adrianus.
• * 1.10

  The Ephories of Lacede∣monia. Scipio Nasica.
• * 1.11

  Gelon.
• * 1.12

  A similitude
• * 1.13

  Sweat is pla∣ced before vertue.
• * 1.14

  Prou. 24. 30. 31.
• * 1.15

  Idlenesse de∣caieth the health of the body.
• * 1.16

  No man ought to hide his life.
• * 1.17

  Of gaming and of the estects therof.
• * 1.18

  Chilon refu∣sed to make a league with dicers.
• * 1.19

  The occasion that mooued the Lydians to inuent games.
• * 1.20

  Alphonsus de••ice a∣gainst play.
• * 1.21

  How we may recreate our¦selues.
• * 1.22

  Of perseue∣rance.
• * 1.23

  An excellent precept of Phocylides. Examples a∣gainst idlenes.
• * 1.24

  An excellent comparison.
• * 1.25

  How political knowledge must be pre∣serued.
• * 1.26

  The fruits of idlenesse.
• * 1.27

  The end of our life.
• * 1.28

  Math. 10. 12.
• * 1.29

  Math. 12. 36.