Essayes. By Sir William Corne-Waleys the younger, Knight

Essay. 43. Of Vanitie. (Book 43)

IT troubles mee not to see the light professions of Dauncers and Tum∣blers cast their behauiours & bodies in∣to vnused formes, nor to heare tooth-drawers, or Rat-catchers, sweare themselues the best in the worlde in their professions: I knewe this be∣fore, vpon the sight of his Banner I knew him guilty, and it is not amisse: when nature made mindes conforma∣ble to their fortunes, shee was about none of the least, nor worst of her mis∣teries. But nobility, and professours of noble actions, how crooked and de∣formed make they their mindes, with

rancking with these bond men of their sences? I know we are the sonnes of a fallen father, but mercy hath helped vs vp againe, and though we be original∣lie sinfull, we may be eternally happy: we need not still buy Apples, we payed too dearely already for that purchase. But as a drunken night makes a mistie morning; so are our knowledges still taking one thing for another, and in∣quiring what will looke faire, not what will last. Can we see, and yet do we not see, that vanity is nothing but like a single guilt, which a shower transfor∣meth to durt or rust? making shift••like dauncers, that deuise changes in their daunces, calling them by another name, because the singles or the dou∣bles differ. Vanity in factions in the ve∣ry Index of vanity, for all that she doth, is but with her rotten body to put on a new forme. I account them more daungerously ill that are drunke with vanitie, then those with wine: for a

morning makes one himselfe, but the other is hardly ransomed with yeares, but is euer staggering, and falling, ey∣ther in his words, cloathes, or actions. Heere am I fallen into a bottomlesse pit, indeed past eyther the nature of an Essay, or my writing, which agree in a short touching of things, rather then in an histories constancie, I baite rather then dwell in thē; but this anatomized will make Folio volumes looke lesse then Primmers. Pull man from vanity, and he is like Birdes that are nothing but Feathers. The incomprehensible soule of Heauen, of whom we are but drops, yet that we came from him, we hold that preciousnesse, that sodainely our mindes can drawe the picture of the bodyes passages, and so fruitefully as to runne diuision vpon it: then is it possible to ouertake vanitie spurred by the minde, since horse and rider runne so fast, so quicke, and so farre? A little though I wil follow it to the descrying

these three, wordes, clothes, and acti∣ons, the depth of which I would be loth to bee able to reach, for I should then be accessary to too much vanity. Some I haue, which beeing a kin to more, bringes me acquainted with more. I haue tasted of more then I haue digested: for at twenty yeares old, I vomited a great deale that I drunke at 19. and some new I haue, of which this Essay is part.

Of wordes first: for it is one of the first things we do, they are but the Lac∣kies of reason of which, to send more then will performe the busines is su∣perfluous, me thinkes, an esse videatur at the close of a period, is as nice as a Tumbler ending his trickes with a caper: and Tullies Venit, imo in senatum venit, moues me no more against Cati∣line then the first Venit. Me thinkes, this same rethorick the child of words, is but as a pickled Herring to bring on drinke, for his diuisions and repeti∣tions

are for nothing but to bring his memory acquainted with his tongue, and to make three works of one. How shall a man hope to come to an end of their workes, when he cannot with two breathes saile through a Period, and is sometimes grauelled in a Parenthesis? I wonder how Cicero got the people of Rome tyed so fast to his tongue, for which his matter, no better then his stile, hee shoulde not perswade mee to looke vpon him? I make as great difference betweene Tacitus, Senecaes stile, and his, as musitions betweene Trenchmore, and and Lachrymae. Me thinkes the braine should daunce a Iigge at the hearing a Tullian sound, and sit in counsaile when it heares the other.

But his matter is substantiall, and honest, and though hee bee betrayed among Pedauntes, and Boyes (which hee may thanke his Style for) yet hee is meeter for

greater persons, and sounder iudge∣ments. But eloquence (as we take elo∣quence) it is of no vse, but among such eares as call a Bag-pipe musick, it fittes them, and among them must be vsed; but among wisemen, it is to distrust their vnderstandings, loosing time in repetitions, and Tautologies. The ver∣tue of things is not in their bignesse, but quality, and so of reason which wrapped in a fewe words hath the best tang. Those which are subiect to this prodigalitie, they should helpe them∣selues, as stutterers, by learning to sing, so these by making verses, whose num∣ber tyes vp wordes and giues reason li∣bertie, carrying reason leuell to the soule, and giuing a reporte out of the mouth, as Gun-powder from Ordi∣nance. This disease of wordes let in by Cicero, was not long after letten out: for Augustus following almost in the furie of the shower, was faine to arme himselfe with writing all he meant to

speake, seriously, euen his speaches to his wife, which was painfull and dan∣gerous: for if the women had beene ledde by his example, the worlde sure at this day had beene inhabited by no∣thing but papers: yet he durst not doe otherwise, least Plus, minusue loqueretur ex tempore, which cannot choose but happen to a tongue that runnes proud after wordes. But they are worse that send messengers without an errand, that speake, and yet gelde their speach of meaning, like a foulded sheete of paper without any infoulding. Thus I haue heard speach cast out of a mouth worse then ridles, which neither spea∣ker nor hearer could interpret. In the same file are Prouerb-mongers, whose throates are worne like roade-wayes, with little saide is soone amended: It is no halting before a Criple, and such like: when I heare one of these I looke for his drye nursse, for from her armes he plucked this language. I haue liked

my patience as much for inducing these trialls, as for any of her suffe∣ringes: for what can be more contra∣ry to tunable eares, then to heare this most excellent instrument abused, and to heare ignoraunce clap the aire with his breath? his lippes opening like a purse without money, and his tonge like a Fencer before a Pageaunt stir∣ring, not striking: of whom when all is finished may be said.

N••mo tibi dicit dictis quis deni{que} Finis?

The tongue is the key of the mind, the minde the casket, holding all our ritches to discouer which ordinarily, is to make another key besides his owne to commaunde your owne, which makes yours▪ anothers. To dis∣couer bright things so often, as may bee called wearing them, soiles them: but to discouer all you haue, and that all shall proue nothing, is the most miserable: so doth the mediocritye

betweene too much speach, and si∣lence fit both wise-men, and fooles, for the ones ware is to good, the o∣thers to bad.

Mee thinkes, this same vanity of clothes hath done vertue wrong, for wee discry great men as much by their clothes, as actions, which is ve∣ry improper: for we allow not houses by their plaistering, and gaynesse, but by their roomes, and conueni∣ency. Hath it not also weakened our best force, and made vs call in out∣ward helpes? for not of our heads, but of our Tailours wee aske aide, where power languisheth with entertaining these baudes of pleasure, seditiō comes in, for when pouerty findes her endles labours end with powring her gaines into excesse, mutinie counsailes want against this too much plen∣ty:

Thus to these miserable ones speakes a seditious fellow in the Flo∣rentine state, strip vs all naked (saith he)

and you shall perceiue no difference, cloathe vs with their garments, & thē with ours, & doubtlesse we shall looke like noblemen, they looke like vassalls, for it is onely pouerty, and riches that makes the disparity beweene vs.

It is the lustre of greatnesse, & yet the most daungerous: daungerous, for it feedes enuy, daungerous, for it makes vs vn∣apt for any other estate, to which mor∣talitie being ouer subiect should neuer be vnfit to entertaine it. Cleopatrats miserie looked much more defor∣med, because mens memoryes could ioyne her present state, to the state she put vpon her when she would resem∣ble the Goddesse Isis: it is like a face vsed to looke through a ruffe, whē put in a falling band lookes as if looking through a halter. But this is a com∣mon curse vpon greatnesse, that it can nothing so well defend it selfe from misfortune, as misfortune from fortunate: to become great of little

indures much better, then to become little of great. I cannot thinke it a law∣full excuse, to say, the minde stil aimes vpward: no, the minde of vertue is still it selfe, and is it selfe, let fortunes Arithmeticke be either adding, or sub∣stracting: shee can ioyne no more earth to her then the body, and rather would she be rid of that, then receiue more. It is disputable, whether these robes of greatnesse should at all bee allowed, but to be in them alwayes, without question is disallowed. There are some that can see, and not iudge, know these, it is necessary for greatnes to show them somewhat which they may vnderstand. Now for the light changes of attire, me thinkes they goe like a singing catch, some are begin∣ning when others are ending, others in the middest when another begins againe. Let another bee absent from this mint, and without the discipline of a Tailour but a few monthes, and at his

next appearance his friends shall not knowe whether hee bee a man, or a Ghoast of times past, or a spirite mo∣uing a Westminster Statue. The mo∣ney-maisters haue not ingrossed all vanitye, though they haue money, for these people haue a chaunge where to bee out of fashion is to be banquerupt, and as the ones billes are protested, so the others discretion. This is not to haue a head, but a hat buttond vp on the side: It is no mat∣ter what soule, so a body in fashion, of which though I doe despise it e∣nough, yet I wishe it no other mis∣chiefe then the Painters Shoppe, where a picture of seauen yeares since, lookes more like an Anticke Dauncer, than a man. But thus shall I be, if I speake more of them, for I drawe them, and Time drawes them out of fashion, and they if I laye any more holde on them, drawe me.

But now the motions of man, by

reason of his reason called Actions, what an Eclipse doe they suffer with vanityes darke bodye getting be∣tweene them, and the clearenesse of reason? what see wee almost per∣formed? How neerely soeuer resem∣bling vertue, which more deepelye examined would not prooue vanity? euen Diuinitie is not free, for Hipo∣crisie killes many actions, which without hipocrisie would be vertues; but I will leaue this office to Diuines, whose sightes can better discouer the inuisible walkings of professours of good-dooing ill. In secular professi∣ons, I hardly see euen the grauest goe without touching vanity, performing as much for ostētations sake, as for ver∣tues, the obseruation of which hath made me so incredulous, as I beleeue light actions, no more thē I do words: he that protests he loues his country, & in some aduenture of his pursse and paines, showes it, I am neuer the more

mooued to extoll him: but when in a breache he defends his countrie, when he calleth the forces of his scattered countrimen shattered by Fortune, and so out of hope, as his action may bee called the dying with his Countrey; I will begin then to trust him: or if like the keeper of a Forte in the olde Flo∣rentine dissentions, who being besei∣ged, and his Castle fired, threwe his owne children into the flame, wil∣ling them to take those giftes of For∣tune, but for his honour, he held that in his brest, which no shocke of fortune should ouerthrowe, nor fire melte, Were there not such men to inriche Histories, how idle a thing were a Historie? for who is not mooued to followe this honorable patterne? his children were not more inflamed with the fire, then the vertuous reader, mee thinkes, should be with his throwing them in the fier: now may we sweare he loued his countrie, and honour, and

from him may distingush betweene the louers of Fame and Vertue: for Fames seruantes loue commendati∣ons, but with all they loue to heare it themselues: the other thinkes of ver∣tue not of Life. It needes no wonder though their valures differ, that imploy them for fame, from those for ver∣tue. Were I the seruant of Fame, it should be my case, for her rewardes are fainte and leane: the fire nouri∣shing valour, comes from no outward thing, but from the sweetnesse of the meditation of vertue: but Fame thinks not on that, but lookes who seeth her, and dooth worse then louers, that drawe their vigour from their Mi∣stresse eyes.

Vertue hath Fame, though vertue workes not for fame, which mee thinkes is an excellent testimonie of the diuine goodnesse, when not one∣lie his, and humaine lawes teache it, but euen from the example of our

familiars may be read good and bad. Thus preuailed Benedetto Alberti ba∣nished by the Florentines, for after his death they confessed their errour, and fetched home his bones, buying them with solemne pompe, and honour, whome being aliue they had persecu∣ted with slaunder and reproache. In matters of pollicie, vanitie beares no lesse swaye, when from the force of rules and institutions, they thinke to maintaine states. Policie conducted by vertue, I thinke the life of Gouern∣ment, without which a common-wealth can no more liue, then a bo∣die without a soule: but policie (as it is commonly taken and vsed) is no more certaine nor profitable, then a Farmers drawing all his Councell from a Kalender.

It raines, of which Philosophy will say, the sunnes drawing vp of moy∣sture from the earth is the cause: alas▪ this is the last cause, but the cause of

causes we vnderstand not. Tracke by Philosophie the most impotent natu∣rall thing, for some discentes you may go with it, but the ende is, you must leaue it, attributing it to the intelli∣gences, and to the first cause past the ability of our meditations strength; for wee are yet humaine, they meere∣lie diuine.

As this, so this pollicie is coniec∣turall, and vncertaine, full of perill, neuer safe. Of men of this kinde, Caesar Borgia is a fitte example, in whome was as much wicked wise∣dome, as I thinke euer in anye, with which hee fared like a Cock∣boate in a storme, now alofte, now suncke, and still in his desseignes, ra∣ther increased in his sinnes, then in his power: at last when hee meant one that should not haue assisted his rising, hee killed the supporter of his heigth.

Hee that will with naturall accidents seeke to diminishe the diuine hand in this worke, doth impiously, and is in the waye of Atheisme: for it is ma∣nifest, God meant to punish, and to teache in this example, that hee did it rather by his ministers, then imme∣diately, explaining his diuine wise∣dome, which inforced them to runne into their owne plots laide for others. Not onely dooth heauen detest this course, but euen among men it is vaine: though the strength of a state may be knowne, their vse lyes hidden. Euery daye doth the witte of industrie inlarge it selfe, and deuise vses of things, which without the spirite of Prophecie, or chaunce, may be with∣out his rules, and then who seeth him not apt to fall into the worste errours? Thus hath Artillery put the auncient Romaine and Graecian Histories out of fashion in many things: thus hath the experience of their times, and

the witte of these, changed almost the whole body of gouernment. Who heareth of Lycurgus common-wealth not skilled in Antiquities, and be∣leeues it not rather a thing thought, then done? Doubtlesse the witte of man is too excellent a thing to bee catcht in a snare which hee seeth lye before him, he goeth not alwayes one waye: though lawes can fadome the driftes of vice, yet those of wisedome, this pollicie cannot, for it is vpwarde, euen to heauen is her flight; the other earthly and visible. But I may in this offende, like some confutours that haue ended their paines with making their cause worse. This paper is yet in my handes, but in whose it may be; I knowe not: and howsoe•••••• I meane, others not meaning well, may make helpe their ill. It must be God, that in these and all other things must helpe vs, wee are no other then his instrumentes: when we vndertake to

bee handes, we sin in presumption: vn∣der his conduct things come to a con∣clusion. Those that prosper for a while without his counsaile, and directi∣on, they are but the Instruments of his scourge, and prosper no longer then while they are in their execu∣tioners office, we go blind fold with∣out the Sunne, can we then go with∣out his licence that made the Sunne? Wee are to impotent to stand with∣out a supporter, our actions rest in doubt, and our discourse cannot resolue them, but euer wee shall thinke La tardita noi toglie L'occasi∣one, la celerita ••e for••e. I account in this list all that account their coun∣trey vngratefull, or that repine at her commaundementes: shee can∣not bee, for thou art for her vse, and if thou bee'st vnprofitable, with iustice shee may put thee awaye. Wee must not thinke shee can doe vniustlye, it is Arrogancy, and par∣tiality,

to compare thy knowledge with hers: our soules are for heauen, our bodyes for our Countrey, and that excellent Issue of heauen, is de∣stinated to no worke vpon the earth, but to vphould this our common mo∣ther.

How may wee blush that are o∣uercome by heathens and yet haue the oddes of diuinity? by them, that knew vertues preciousnesse onely in fame, when wee know shee is cur∣raunt in the worlde of worldes? this hath come from an opinion that their ignoraunce produced valour, but this opinion is as full of sinne as follye. Is valour prohibited because mur∣der; and selfe murther is prohibited? the building cannot stand where the foundation is false•• they faile in the de∣finition of fortitude, which is (as all o∣ther single vertues are) but the colour of the substanciall body of vertue,

which when cast-vpon another sub∣staunce is not vertue, though like ver∣tue. These hold that fortitude hath runne her perfectest course when shee hath passed the gates of death, no: fortitude indures stronger assaults then death. But were it so: Is he that comes neare death valiaunt? why then, hang Tropheys ouer the gallowes; the cause, the cause must in all things tell whose child the effect is. He that fights with fury is not valiant, but he that lendes iustice force. Cato dyed in as fit a time to make his death looke nobly as could be, and at the fittest course of naturall reason, it will seeme good reason, not to out liue his countries liberty: but had it not beene more compassionately done of him, to haue accompanied his country in misery? had it not beene more wisely done to haue repriued hope, and to haue watch'd time, when happily by oppor∣tunity hee might haue ransomed his

country? I account not his valour, no more then he that winkes at the blow of death, the one hiding his eyes be∣cause he would not see death, the other seeking death because he would not feele misery. Cato is not held by mee a paterne of fortitude, hee helped not his country by his death: if to dare dye you thinke so excellent, the women among the Romans could doe it as∣well as he: because it is prohibited, we like it, because contrary to our selfe-louing mindes we admire it, & in that respect, (were it not against diuinity) I should allowe of it; for he comes ne∣rest vertue that throwes against the bias of his affections Camillus (whom I once mentioned) was a patterne of fortitude: so was among the Graeci∣ans Pelopidas and his companions, who plotted, and effected the ouer∣throw of tiranny with the aduenture of their liues, yet killed not themselues because their country was oppressed

by a tirant. Fortitude, (take her in her vttermost boundes) incircleth the o∣uercomming Passions the bearing the assaults of the world, she goeth euen into the confines of tempe∣raunce, for to curbe appetite, mee thinkes, is fortitude: but bind her now to her managing peril, and to the seruing her common wealth, to make her herselfe, there must be in her pre∣tence, reason, profit, and iustice. Rea∣son in the plotting, profit in the obtai∣ning, iustice in the vse: for without these, it is a bestiall daring, not for∣titude.

Now to my comparison of the va∣lour of those times with this of Chris∣tianity: can his reason be so exact, that knowes not from whence his reason comes (for their wisest did but gesse at the immortality of the soule) as his that doth continually cōuerse with his soule? for so ought Christians. Or shall his profit, that lookes no farther then

the body, bee compared to him that profits both soule, and body? Bud for iustice, what vnderderstanding wil pre∣fer humane lawes (whose end is but proffit) to diuine iustice, whose end is vertue? who seeth not now (that will see) times past had not the way of for∣titude? for their best were but shad∣dowes: neither had they that cause, for fortitude at that time was not known. They durst die, but wee know how to vse death: they durst aduenture but we know how to profit by aduen∣turing: then it is Idlenes, that hath foū∣ded this opinion, for if we wil do wel, none euer knew better how, neuer had any better cause, for we are certaine of our reward. Of the repinings, & vpbrai∣dings of a man reiected by his coun∣trie, I should speake a little more: how contrary it is to right, and ver∣tue, for thy body is thy countries, and thy soule ought to follow vertue: dooth thy soule consent to thy bodies

rebellious thoughtes? both body and soule forsake right, and vertue, for thy soule maintaines wrong, & so looseth vertue, thy body doth wrong, and so looseth right. In this, both the Grae∣cian, and Romane common wealthes brought forth many more faithull, the repetition of whome, those eyes that haue seene historye, can as redily pro∣duce as I, whom I will therefore omit, and saue that labour. Onely thus: to vpbraide our country with our good desertes, is to aske reward at the worldes handes, not at vertues: out all, is not all: wee are bound to doe for it: but our best shall be called well, because our vttermost. Not to pro∣fesse much, but to vse it well is the way of felicitie, and then doth our body not hurt our soule, when it is content to imploy his force to blowe the fire, while shee is extracting the quintes∣sence of things. For the lighter per∣formaunce of men, how drunkenly,

doth vanity make euery thing that comes from them, looke? one gildes himselfe with hauing much, lookes big, doubtes not of himselfe, speakes peremptorily, when asked for his war∣rant, he throwes out the big-swolne wordes, of a 1000 pound a yeare: not from his wit, but reuenew drawes he the strength of his ability, it is seene, & allowed by custome (to the terrour of wisdome) that from that 1000 pound a yeare are fetch'd all vertues, he shall bee honest, temperate, wise, valiant; learned, for he hath a thousand pound a yeare: who seeth not here a conspi∣racie betweene ignorance, and adula∣tion to confound knowledge, and ver∣tue? for neuer was there yet so vnchast and poore a vertue, as to be corrupted by earth? Did they know rather how much vertue hates the borrowing the gay clothes of riches, and withall how feeble, and worthlesse creatures they are, that painte themselues with these

outward things, certainely they would change their vanitye into despera∣tion.

These haue a soule in which restes so many graces as passeth the deciphe∣ring of man, yet these not knowing their soule, liue, fetching contentment from the grosse pouerty of earth: how is hee faine to borrowe company? to tune that company to his ignorance? to warne them from speaking wise∣lye? for his mother tongue hee vn∣derstands not, if imployed in anye graue subiect.

In the midst of these, what doth he but feede vpon himselfe? for he loues life, and yet weares out Time, the stuffe that life is made of. But wantes hee Company? or doth it raine? or are not sportes ready? he gapes, hee rumbles, he cryes out of solitarines, he sympathizeth with the raine, & lotheth his life. Who not guiltye, and at this ••ight doth not laugh to goe with the

weather? surely had the Romanes had any of this kinde, they would haue cooped them vp among their Birdes vsed for Augurie. There are in man yet many things that might be made vertues, for his glimmering is a kin to the sight of our first father before his fall: The breath that was once breathed into him (though corrupted) yet is not wholye taken away: ex∣cept vanitie still makes vs fall, wee may yet rise to diuine heigth: to de∣fend which poison, contemplation and studie are excellent Antidotes: for I thinke with Plato, that learning is to the soule but Recordutio: for by learning we may recouer parte of the knowledge, which our first father lost, though no more neere that perfecti∣on, then our vertue is noare his first goodnesse.

I haue done writing of vanitie, I would I could haue done with her in all kinde of thinges •• but wishes

are the shaftes of Vanity. Reader, if thou thinkest I haue beene too long, for all that, be not angrie, for perhaps thou art partly the cause.