Zootomia, or, Observations of the present manners of the English: briefly anatomizing the living by the dead. With an usefull detection of the mountebanks of both sexes. / By Richard Whitlock, M.D. late fellow of All-Souls Colledge in Oxford.

A Lecture for Readers, what they are, and should bee.

HEre will be some need of Assistants in this live (and to the quick) Dissection, to deliver me from the violence of the Anatomy; every one past his Horne-booke being concerned, and al∣most that every one faulty in head, or heart, the principall seates of Readers In∣firmities. Nor can I tell which to begin at, it being as in Catarrhs Circulation (as described by Helmonts Predecessors.) The foulenesse of the stomack ••illeth the head, (the top of the Alembick) with Rheume∣ingendring Vapours, their Descent againe re-increase a Digestion-corrupting foule∣nesse: So is it with Readers; if Detraction be in the Heart, Prejudice will be in the

Head; if Prejudice be first in the Head, it will much biasse a mans like, or dislike. The faults of the Head I shall principally treat of. Among Readers I finde Heads, either too empty, or too full. First, those that are empty are either the invincibly Ignorant, or the Affected.

1. The first cannot, the other will not give Authors their due; what can the first sort judge? whose reading never arri∣ved higher than an Almanack, or Diurnall (the States weekly Almanack a Posteriori) I forgive him, if he admire nothing but the hits and misses of Weather, or of the for∣mer Almanack and latter. Is much Judge∣ment to be look for from one whose knowledg in divinity is more from Church Windowes, than Church Bibles; and whose Ethicks are taken from Cheese-trenchers and painted Cloathes with false English? is he fit to judge a Poem? that admireth on∣ly such Poetry as corners of streets, or the Milk paile sounding in his Eares, and be∣lieveth Ballads equall with Homer; but such Readers we rather pitty than chide.

2. The affectedly Ignorant are worse, that will like nothing they cannot reach themselves. The gayer sort of Know-littles, call any thing above Horse-racing, or haw∣king

Dialect, Pedantry, with ruder Igno∣rance, and blind zeale; what is above the levell of extempore Non-sense, is Popery, and Learning such an Idoll, that Bell and the Dragon were but Puppets to it (onely Bells Commons set afore him, were better I believe than they would allow this Idol.) A Greek word is Conjuring with them, and Latine they know no use of, since the Law is in English; nor therefore any of Gram∣mer Schooles. Such Readers must have bald sense, and course language, which they cry up with, This tendeth to edification, this a man may understand, &c. They call con∣tracted Sense Obscurity, avoiding of Tau∣tologies, affected Phrase, Language of a fi∣ner Dresse, Ends of Playes, as if there were no medium between High-shoon Language, and that of the Buskin and Stage: or if you will be above their understanding, they will best like it, or believe it; accord∣ing to that of Tacitus, Hist. 1. Cupidine In∣geny humani libentius obscura credi, In words that never did, never can, nor ever will signifie any thing; so they be new and in Fashion; a whole Dictionary where∣of would hold forth but Muchnesse, of Nothingnesse. Againe, too many there are that are resolved to like nothing from the

Pulpit, or Presse that smelleth of the Lampe, that cost the Author paines, be∣cause it upbraideth their Lazinesse: they like that of Persius;

N••c Pluteum caedit, nec demorsos sapit ungues. They never buffeted a Desk for these, Or bit their Nailes. Such lines are writ with ease.

Give them Sermons easie as familiar talke, and printed Labours like those Sermons; commend them to such as can undo a Text (as they tearm it) with as much ease as a bow-knot, and Commentatours without Pen, Inke, or Paper; that neither know, nor care to use such Implements; though to ordinary Reason it were a prudent re∣solve, to say, I would be loath to preach, no otherwise for he manner, than my Pa∣rishioner were able to say to me at Table. (Though both Pulpit and Table discourse should be for matter good) or to say, I would print just as I preach. Since this is Sermo manens, a lasting Sermon, to more than any one vocall can be. Besides, in Sermons must be allowance for the capaci∣ty of illitterate men, and such whose all of knowledge dependeth on the Priests lips. These labours fall (most probably)

under the view of the more Judicious, and liable to the view of the most Judicious; therefore too much care can scarce go to the compiling of such lasting Discourses, with present and after Ages. But we will leave these kind of Readers with nothing in their Heads, and come to them with too much, the Severest Censurers of Authors: Such whole Heads are filled with those Principles of Prejudice (the true english of the Lord Bacons Idola, in that excellent Directory of Sciences, his Novum Orga∣num) which are either falsly receptive, or morosely exclusive.

1. Falsely receptive, that corrupt any Notions mingled with them: of these true is that Aphorisme. Habet unusquisque (praeter Aberrationes Naturae humanae in genere, seu Idola Tribus) Specum sive Ca∣vernam quandam individuam, quae lumen naturae frangit & corrumpit, every one hath a secret and individuall Caverne, or dark Cell in his understanding, which breaketh the Rayes of the light of Nature, and falsify the shives of Truth: among which that is no small one, to setup one particular Science for a common-place Book of all our Notions: to espouse our selves so to one part of truth, as to endowe

her with all our Assent, bringing almost all other Notions to this for their Passe. Thus while Aristotle doted on his Logick, hee made his naturall Philosophy contentious, and almost uselesse. Chymists (if meerly so) are the plainest instance of all, out of a few experiments of the Furnace, making a Philosophy that vanisheth into Smoake. Doctor Gilberts justly to be-commended labour about the Loadstone so cramm'd his Fancy with Notions touched onely with that, and so moving towards it, that his Philosophy will scarce abide Experiments▪ or Re••sons Touch-stone in all Points. Hence so many Corruptions of diving Text, be∣cause men endeavour to make it speak their own sense; use it as their Pleader, not Counsellour; if it will speak for us, none so ready to fee it (as it were) with the Resignation of our Reasons, or will: but if it Oracle contrary to our Interest, or Humour, we will create an Amphibo∣ly, a double meaning where there is none; and make it speak our meaning, or con∣clude it defective. Other Books fare in the like manner. What Author so ever deny∣eth the undeniablenesse of any of our re∣ceived Tenets, we glosse him with Inve∣ctives, or damne the whole Book for Er∣••••••as.

It is enough with the Astrologer, for a Divine, never so solid to lose his Esteem for Divinity, if he have none of Star-prophesie.

2. To come to the second Bench of Cen∣surers, fitted with peevish exclusive Noti∣ons, or Idola made by Education, Traditi∣on, &c. (of which somewhat hath been said in the Essay of Reasons Independency) Look how, what you write, agreeth with these: You shall heare that grand Sophos in Martial. Ep. 1. 4. good, rare, excellent shall be their vote; but if you bring any thing cleerly new to their Antiquated un∣derstanding, or contradictory to their Creed of Notions (as I may tearm them) then,

Ibis ab excusso missus ad Astra Sago,

They fling you further from them, than Hercules did Cacus, blurre all, with new fangled, whimsicall, shallow; the most candid Dash, will be So, So. He is one of audax Ja∣peti genus, the bold ones indeed, that will like a Book his Master, or Tutor condem∣neth, and he is held Hereticall, that shall a∣ver any thing defective, or superfluous in his all-knowing Aristotle; he that will de∣ny the foure Elements, shall have the Ita∣lian fifth bestowed on him (according to whom Il mal dire d' Altrui, e quinto Ele∣mento.

Ill Language is the fifth Element.) The fire Philosopher will quickly reduce that Book to Ashes (and its Caput Mor∣tuum) that subscribeth not to its three E∣lements: whithout a third cometh with his one single Element, and quencheth the o∣ther three. Thus hath difference about the Number of Elements caused as much di∣sturbance▪ almost, in the lesser, as their jarres and Combinations have in the grea∣ter World; and such severe and sharp u∣sage is enterchanged between dissenting Brethren in Philosophy. But come to the Vatinian hatred of Books and Authors in Religious and Politick Differences, and wee shall see it scarce possible for a Book, writ on any Subject, that will please two seve∣all Readers: meerly because mens under∣standings are Garrison'd before with old Soldiers, old Notions of undoubted Au∣thority. He that teacheth, as having Au∣thority, he that speaketh as never man spake, he alone can storme Assent: It is not a work for the learned Scribe, nor strict∣est Pharisee. Nay, he himselfe that was Truth Incarnate (where he used not all his strength, and irresistible Battery, I mean, his Spirit of Perswasion) met with as bad Entertainment from the gain-saying

Jewes, as any that ever writ, or dyed for him. In Divinity, Morals, and Naturals, true is that rule of the Lord Bacon, in his Novum Organum, Aphorisme 49. lib: 1. Intellectus humanus Luminis Sicci non est; According to that significant Phrase of Heraclitus, Sed recipit Infusionem a volun∣tate & Affectibus, & quod volunt recipi∣unt. We receive onely those things for Truths we have a mind to. Difficult things we endeavour not, sober things we despise, (as streightning our Hopes) Secrets of Nature, timorous Superstition frighteth us from: In Pride we decline Experiments, as fixing us in low and changeable things. Paradoxes our Master, the People, will not let us admit, so much as to examine. So many waies doth Affection stain our un∣derstandings. But before wee leave our complaining Character, of what Readers are, take this as an unobserved secret; Bad Readers make bad Authors, which are fain to please bad Judges, with Deformi∣ties instead of Beauties: an excellent I••∣lustration, wherof is that of Polycletus, who setting a new made Statue in the Market-place, and over-hearing the Faults the common people found, made one accord∣ing to their Censures, as he could remem∣ber

when he came home. If one said the Nose was too little, he made it bigger: If another said the Eye, or Lip was too b••gg, he made it lesse. By that time he had done, you may guesse what a peece it was: Put∣ting both again to view, his first made by Art, and that made by Opinion of the vul∣gar; seeing his last derided, and the for∣mer applauded, said, Know good people that which you commend I made, that which you discommend you made.

So fareth it with Books; the various Pallats of Readers, and multitude of Cor∣rectors of the Press, streightneth writers of that freedome of the Spirit, that should bee in Authors; who while they strive to please all, become neither Friends to Truth, nor reconcileable to common Sense.

Well, we have seen what Readers are, let us now see what they should be; to bring Rasae Tabulae, clean Tables to every Author, is the advice of no small Philo∣sopher. Super-writing (being scribling) maketh neither the old, nor the new legi∣ble; a good course therefore it is to spunge out prejudicate Notions, or Opinions, re∣ceived on any ground, but that Scien∣tificall Syllogisme, where Reason is the Major, and Experiment the Minor: In

making of which, all our life will not ex∣clude any new reason, or experiment, but it will help to make the Conclusion so much the truer, though we come not to the Er∣gò of our knowledge untill we come to the conclusion of our daies, and studies.

I will not slightly forgo any Notion, (delivered me from the Reasons of others, received deliberately by mine own, confir∣med by both our Experiments) For a Novelty diametrically opposite, without it bring so convicting a Ray of Truth, that (as that one Dissenter in a Synode) it confutes the whole Synode of Opposers.

Thus I would behave my selfe towards Positive Assertions, and Tracts of Reason∣ing. Now to Authors of modest Advice, profitable Pleasure, usefull variety, &c. I will dislike none, because he is not the best, or slight all, because none perfect. I look not for any Soule-like Composure, a∣mong the works of men, that (according to the wordings of some Philosophy) should be Totum in Toto & tota in quali∣bet Parte, Comprehensive of all I can ex∣pect. I believe that no frighting Proverb (from circuiting the Zodiack of Learn∣ing) unus in omnibus, Nullus in Singulis) he that is some body in every thing, is no∣thing

in any thing. For I believe there is no ullus in quovis Singulo, perfect; no cul∣minating Writer, in any one Subject; so lofty as out of the reach of Imitation in some point or other. I look on Libraries, and Books, as a Garden of Nature, not of Art, where usefull Plants finde a room, as well as gay coloured Flowers. And amongst Writers, I look not every one should do by Themes (as he did by virtues in Pin∣dars high Line) top only the choisest ex∣pressions, or descriptions of them, in the same Author (though many times dull) there may be a Diversity that may excuse, being not equally bad. Scarce any one Book that is all a Parenthesis that may be left out, and the Reader never the lesse knowing. The Elements of Books Mar∣tiall excellently summeth up in that Epi∣gram.

Sunt bona, sunt quaedam mediocria, sunt mala plura Quae Legis hic, aliter non fit Avite li∣ber. These Elements to Books Composure go, Some good, some bad, and some So, So.

The Metaphor of Cooks and Guests (fa∣miliar in Prologues) may direct the De∣portment of Readers, who are to come to Bookes as Guests, not Cooks, it being a Squeamishnesse to forbeare satisfying his Appetite, as a Guest, because somewhat may be wanting in some Dishes Prepara∣tion that cannot satisfie the curious Cri∣ticisme of a Cook. Martiall dressed his to Readers, not Criticks.

—Cae••ae Fercula Nostrae Malim convivis,* 1.1 quàm placuisse cocis. —I'de have my Books Content the Candid Guests, not curi∣ous Cooks.

Lucilius was of the same temper, that said, Nolle se sua scripta legi nec a Doctis∣simis, nec ab indoctissimis, quod hi nihil in∣telligerent, illi plus saperent quam ut posset illorum Judicio satisfacere. Hee would not his Writings should fall under the perusall either of Dunces, or great Schollars; the former would not understand enough, the latter too much, for to rest satisfied. And in vindication of Authors, I may safely com∣mend, him whose Resolution is, non nimi∣um curo, because of that quidam exactos esse Poeta negat, not to be troubled, because

their works do not satisfie the Captious Critick. It were a cruelty, but one de∣gree lesse then Pharaohs, to kill all the Males that were not handsome [Fabula de te narratur] It is true of thee O Reader, that condemnest issues of the Brain, as are not such non pareilles, unmatchable. Let men examine but their own breasts, I am sure they would expect more Mercy as Authors, than they afford as Readers; But Justice requireth candid censure of any thing (if innocent) that cost the Author paines, and was minted in a publike Spirit (as they word it) he that will not be mercifull, let him be just: For rash Censure is an unobserved Injustice, and on the same File with Defamation: For what upbraid∣eth any ones weaknesse, doth but call him Foole; what thou canst not mend, con∣demne not, what thou canst not imitate, re∣verence; what thou canst but equall, I know thou will be favourable to; but what thou art many stories above, look on as equall with some step thou didst rise by: Or as Elevated to the Meridian of others, if not thine. Books are like Letters; if they please not) think them not sent to thee, but some other, and there is no hurt done. Look on Writers as aiming to please them∣selves,

or others, not thee alone. Take not all Books as Epistles dedicatory to thy Fancy, or Approbation: and if things are not bad that attain their End; If he have had his End, to him his work is good, though it appeare not so to thee. To Readers of Obscurityes (where Censure is most un∣just) let Socrates bee their Example; who when Euripides asked his opinion of Heraclitus his Book (hee had lent him) he answered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What I under∣stand was gallant; I will believe the like, of what I do not understand. To conclude let readers think, every Author confesseth his Writings not Canonicall, by an implicite Apologie that they are but men; from whom it is as unjust to exact perfection, as ridiculous to expect it.

Notes

• * 1.1

  Lib. 9. Ep. 82.