The idiot: in four books. The first and second of wisdome. The third of the minde. The fourth of statick experiments, or experiments of the ballance. By the famous and learned C. Cusanus.

THE FIRST BOOK (Book 1)

wherein The speakers are

• TheAuthour.
• TheIdiot.
• TheOrator.

(Book 1)

Author.

IN the Roman forum or Mar∣ket place, a certaine poore Idiot, or private man, met a very rich Oratour, whom courteously smiling he thus spoke unto.

Idiot.

I marvell of thy pride, that be∣ing wearied with continuall reading of innumerable bookes, thou art not yet

led to humility: without doubt this proceedes from nothing else, but that the knowledge of this world, (wherein thou thinkest thou excellest all other) is a certaine foolishnesse before God, and thereupon pusses men up, whereas true knowledge humbles them; I could wish thou wouldest apply thy self there∣to, because there is the treasure of glad∣nesse.

Oratour.

What presumption is this of thee poore Idiot & utterly ignorant, that thou thus undervaluest the study of learning, without which no man pro∣fiteth or advanceth himselfe.

Idiot.

It it not presumption great O∣rator, but charity which will not suf∣fer mee to keep silence; for I see thee gi∣ven to seeke wisdome, by much; but vaine labour, from the which if I could call thee backe, so that thou thy selfe mightest see thine errour, I know thou wouldest rejoyce that the snare were broken, and thy selfe escaped; the opinion of authority hath perverted thee, and made thee like an horse, which being free by Nature, is by art tyed to the Manger with a halter, where he

eats nothing but what is given him; for thy understanding being bound to the authority of writers is fed with strange, and not naturall food.

Oratour.

If the food of wisdome be not in the bookes of wise Men, where is it ?

Idiot.

I doe not say it is not there, but that the naturall food is not there found; for they that first applyed themselves to write of Wisdome, had not their increase and nourishment from the food of bookes, which as yet were not: but by a naturall nourishment were brought unto the state of perfect men, and certainly they did far exceed in wisdome all those that thinke they have profited by bookes.

Orator.

Although peradventure, some things may be knowne without the study of Letters, yet difficult and great matters can∣not possibly, seeing that sciences increased by additions.

Idiot.

This is that I said, that thou art led by authority, and so deceived; some body hath written this and thou believest him; but I say unto thee, that wisdome cryeth out in the streets, and her cry

is how she dwelleth in the highest.

Orat.

By that which I heare, it seemes thou thinkest thy selfe wise being indeed an Idiot.

Idiot.

This is, it may be, the differ∣ence betweene thee and mee; thou think∣est thy selfe wise, when thou art not, and hereupon art proud; but I know my self an Idiot; and hereupon am more hum∣ble, and in this peradventure more learned.

Orator.

How canst thou being an Idi∣ot, be brought to the knowledge of thy igno∣rance?

Idiot.

Not by thy bookes, but Gods books.

Orator.

Which are they?

Idiot.

Those which he wrote with his own finger.

Orator.

Where are they to be had?

Idiot.

Every where.

Orator.

Then in this market place.

Idiot.

Yes, for I said that wisdome cries out in the streets.

Orator.

I would faine know how.

Idiot.

If I could see thee desirous to learne, and yet not out of curiosity, I would reveale great matters unto thee.

Orator.

But canst thou doe it in brief,

that I may have a taste of thy meaning?

Idiot.

I can.

Orator.

Let us then withdraw our selves a little out of the way, into this next barbers shop; there we may sit and talke more qui∣etly.

Aut.

It pleased the Ideot, and so in they went, and turning their faces to the market place, the Ideot thus began his Speech.

Idiot.

Because I told thee that wise∣dome cries out in the streets, and her cry is, that she dwells in the most high pla∣ces, this now will I endeavour to shew thee. And first tell me what doest thou see here done in the Market place?

Orator.

I see in one place moneyes telling, in another wares a weighing, and over a∣gainst us, oyle a measuring, and other things.

Idiot.

These are the workes of that reason, by which men excell beasts; for bruit beasts can neither number, weigh, nor measure. Now be well advised Ora∣tor, and tell me by what, and in what these things are done.

Orator.

By discretion or discerning.

Idiot.

Thou saist well; and by what

things doth discretion number? Is it not by one?

Orator.

How meanest thou?

Idiot.

Is not one once one? two twice one? three thrice one, and so forward?

Orator,

It is so.

Idiot.

Therefore all numbering is done by one.

Orator.

So it seemes.

Idiot.

As then one is the beginning of Number, so is the least weight the be∣ginning of weighing; and the least mea∣sure the beginning of measuring. Let therefore the least weight be cal'd an ounce, and the least measure an inch; then, as we number by one, so we weigh by an ounce, and measure by an inch; so also from one is numbering, from an ounce weighing, and from an inch mea∣suring; so likewise in one is number∣ing, in an ounce weighing, and in an inch measuring; are not these things so?

Orator.

Yea.

Idiot.

But by what may we attaine or reach unto unity? by what an ounce? and by what an inch?

Orator.

That I cannat tell, yet sure I am that unity is not reached by number, because

number is after one; so neither an Ounce by weight, nor an inch by measure.

Idiot.

Thou saist very true Orator; for as that which is simple is in nature before that which is compound; so the compound is in nature after the simple. And therefore the compound cannot measure the simple, but quite contrary; from whence we gather how that by which, of which, and in which, eve∣ry thing numerable is numbred, is not attingible by any number: and that by which, of which, and in which, every thing ponderable is weighed, is not at∣tingible by weight; and likewise that by which, of which, and in which, every measurable thing is measured, is not at∣tingible by measure.

Orator.

This I see clearly.

Idiot.

Translate then this cry of wis∣dom in the streets into the highest where wisdome dwells, and thou wilt finde much more delectable things, then in all thy trimest and bravest books.

Orator.

Ʋnlesse thou, expound thy mea∣ning, I understand thee not.

Idiot.

And unlesse thou intreate me af∣fectionately, and from thy heart, I am

forbidden to do it, for the secrets of wisdome must not be opened to all men promiscuously.

Orator.

I much desire to beare thee; for the few things I have already heard have in∣flam'd me; the things which thou hast pre∣mised, show some great matter behinde; there∣fore I earnestly beseech thee goe forward with that thou hast begun.

Idiot.

I know not whether I may easi∣ly reveale so great secrets, and make manifest so profound a depth; yet I can∣not forbeare, but that I must needs comply with thee. Behold brother, the highest wisdome is this, to know how in the said similitude, that which is in∣attingible, may be reached, or attained inattingibly.

Orator.

Thou speakest wonders and dis∣cords.

Idiot.

This is the cause, why hidden things ought not to be communicated unto al, because when they are laid open they seem gross absurdities unto them: Thou woundrest why I speak things that contradict one another; thou shalt hear and taste the truth. And I say, that what I have before affirmed of Unity, an

ounce, and an inch, must likewise be af∣firmed of all things concerning the be∣ginning of all things; for the beginning of all things, is that by which, in which, and of which, every thing principiable, is principiated (that is every thing that may have a beginning, hath a begin∣ning) and yet attingible by nothing principiated. That is it, by which, in which, and of which, every intelligible thing is understood, and yet it selfe in∣attingible by any understanding, that is it by which, in which, and of which, every thing that may be spoken, is said, and yet it selfe unspeakeable by any lan∣guage. So is it that by which, in which, and of which, every terminable thing is determined, and every limitable thing limited, and yet it selfe interminable by any terme; unlimitable by any limite. Innumerable such like true propositi∣ons maiest thou make, and fill therewith all volumes of Orators, and adde unto them others without numbers that thou may see how wisdome dwelleth in the highest; for that is highest, that cannot be higher; and only infinity is that hight. Whereupon wisdome (which all men

by nature desire to know, and conse∣quently seeke for with so great affection of the minde) is no otherwise knowne, then that it is higher then all knowledg, and utterly unknowable, and unspeak∣able, by all language, and unintelligible by all understanding, and unmeasurable by all measure, and unlimitable by all limits, and interminable by every term, and improportionable by every propor∣tion, and incomparable by all compa∣rison, and infigurable by all figuration, and unformable by all formation, and unmoveable by all motion, and unim∣aginable by all imagination, and in∣sensible by all sensation, and unattract∣able by all attraction, and untastable in all taste, and unhearable in all hearing, and invisible in all sight, and unappre∣hendable in all apprehension, and unaf∣firmable in all affirmation, and undeni∣able in all negation, and undoubtable in all dubitation, and unopinable in all opinion; and because in all speech it is unexpressible, there can no end be devi∣sed of these speeches, being incogitable in all cogitation by which, in which, and of which are all things.

Orator.

Without doubt these things are higher then ever I hoped to have heard from thee; cease not I pray thee, to conduct me thi∣ther, where I with thee may most sweetly taste some of these high and sublime speculations: for I see thou art never satisfied with spea∣king of that wisdome, and I cannot but think there is exceeding sweetnesse in it, which ex∣cept thou feltest in thy inward taste, it would not so much allure thee.

Idiot.

It is wisdome which tasteth, then which there is nothing sweeter to the understanding. Neither are they by any meanes to be thought wise, which speake by word and not by taste. And they speake feelingly of wisdome, which by it doe so know all things, that they know nothing at all; for by wisdome, and in it, and of it, is all internall reli∣shing and taste; but it, because it dwelleth in the highest, is not tastable by any re∣lish or taste. Therefore it is untastably tasted, inasmuch as it is higher then all tastable, sensible, rationall, or intellectu∣all. And this is to taste untastably, and afarre of, as if the smelling a thing should be call'd an untastable fore-taste; for as the odour multiplyed from the

thing that is odorable, taken or received by another, allureth us to the race, to runne to the oyntment in the smell of the oyntments; so the eternall and infi∣nite wisdome shining in all things, in∣viteth us, by a certaine foretaste of its effects, to be carried to it with a woun∣derfull desire: for whereas life it selfe is an intellectuall spirit, which hath in it selfe a certaine con-nate fore-taste, whereby it doth, with so great desire, search for the fountain of its life which without that fore-taste, it could neither feeke nor know it selfe to have re∣ceived, if it found it; hence it is, that it is moved to its proper life; for it is sweet unto every spirit continually to ascend to the principle or beginning of life, though it be unapprochable; for this is continually to live more & more happily, to ascend more and more to life; and when by seeking its life, it is brought thither, that it sees it the infinite life, then it somuch more rejoyceth, by how much more it sees its life immortall, & so it comes to pass, that the unapprochable∣nesse and incomprehensibility of its life, is its most desired and longed for com∣prehension, as if a man had a great trea∣sure

of his life, and should come to this, that he knew that treasure of his to bein∣numerable, unweighable, and unmea∣surable, this knowledge of the incom∣prehensibility is his most pleasant and wisht for comprehension, not as it relates to the comprehendor, but to the most lovely treasure of his life; as if any man should love any thing because it were lovely, he would be glad, that in the lovely there should be found infinite and inexpresible causes of Love. And this is the lovers most joyfull comprehenti∣on, when he comprehends the incom∣prehensible lovelinesse of the thing be∣loved; for he would not so much rejoyce to love any second loved object, that were comprehensible, as when it ap∣peares unto him that the lovelinesse of the thing beloved is utterly unmeasura∣ble, undeterminable, and wholly incom∣prehensible. This is that I may so say the joy-joyfullest comprehensibility of in∣comprehensibility.

Orator.

Peradventure I understand thee; thou shalt judge whither I doe or no; for this seemes to be thy intention, that our beginning by which, in which, and of which, we are and are moved, is then tasted by us, as the be∣ginning,

middle, and end, when its vital sweetnesse is untastably tasted by the affection, and incomprehensibly comprehended by the un∣derstanding; and that he that goes about by way of taste to taste it, and comprehensibly to comprehend it, is utterly without either taste or understanding.

Idiot.

Thou hast rightly understood mee, Orator; for therefore they that thinke wisdome nothing else then that which is by the understanding compre∣hensible, and happinesse nothing else then that which is by them attingible, are farre from true eternall, and infinite wisdome, but are turned to that which is finite, finding a certaine determinable rest, where they thinke the gladnesse of life to bee, but it is not. Hereupon fin∣ding themselves deceived, they are in tor∣ment, because where they thought hap∣pinesse was, unto which they turned themselves with all their power, there they finde sorrow and death; for infinite wisdome is the never fayling food of life, of which our spirit lives eternally, which can love nothing but Wisdome and truth, for every understanding de∣sires being; its being is living, its li∣ving

is understanding, its understanding is to be fed with wisdome and truth, whereupon it followeth that the under∣standing which tasteth not clear wis∣dome, is as an eye in darknesse; for it is an eye, but it sees not, because it is not in the light, and because it wants the de∣lightfull life which is in seeing, it is therefore in paine and torment, and this is death rather then life; so the under∣standing being turned to any other thing then the food of eternall wisdome, shall finde it self without or besides life, wrap∣ped up in the darkeness of ignorance, ra∣ther dead then alive; and this is the in∣terminable torment, that the understan∣ding should have a being, and yet never understand; for it is onely the eternall wisedome in which every understanding can understand.

Orator.

Thou tellest me things both good and rare, now proceede I pray thee, to shew how I may be lifted up to some manner of taste of eternall wisdome.

Idiot.

The eternall wisdome is ta∣sted in every tastable thing; it is de∣light in every delightfull thing. It is the beauty in every thing beauteous. It is the

appetite in everyappetible thing, & so say of all desirable things, how can it choose then but be tasted? is not thy life pleasant to thee when it is according to thy desire.

Orator.

Yes, nothing more?

Idiot.

Seeing then this thy desire is not but by the eternall wisdome, in which and of which it is, and this happy life likewise, which thou desirest is not but from the same eternal wisdome, in which it is, and without which it cannot be, hence it followeth that in all the desire of intellectuall life, thou desirest nothing else then the eternall wisdome, which is the complement of thy desire, the be∣ginning, middle, and end thereof. If therefore this desire of immortall life, that thou mayest live eternally happy, be sweet unto thee, thou doest already finde within thy selfe a certaine fore-taste of the eternall wisdome; for there is no∣thing desired that is utterly unknowne, as among the Indians there are apples, whose foretaste because we have not, we do not desire them; but being we cannot live without nourishment; nourishment we desire, & of nourishment we have a cer∣taine fore-taste that we may live sensibly;

therefore a childe having a certaine fore-tafte of milke in his own nature, when he is hungry is moved unto milke; for we are nourished, by those things of which we are. So the understanding hath its life from the eternall wisdome, and of that it hath (such as it is) a certaine fore-taste, whereupon in all feeding, which, that it may live, is necessary unto it, it is not moved but to be fed from thence, from whence it hath this intel∣lectuall being. If therefore in all thy de∣sire of intellectuall life thou wouldest marke from whom the understanding is, by what it is moved, and to what; thou wouldest finde in thy selfe, that it is the sweetnesse of eternall wisdome, which makes thy desire so sweet and delightfull unto thee, that thou art carried with an unspeakeable affection to the compre∣hension of it, as unto the immortality of thy life.

And if thou looke upon the example of iron, and the load-stone, thou shalt finde that the iron hath in the load-stone a certaine beginning of his effluence, or flowing out; And whilest the load-stone, by its presence stirres up the heavy and

ponderous iron, the iron with a wonder∣full desire is carryed contrary to the mo∣tion of nature by which for its heavinesse it ought to presse downwards, & is mo∣ved upwards by uniting it selfe to its principle: for except there were in iron a certaine naturall fore-taste of the load-stone, it would no more be moved to the load-stone than to any other stone; and except there were in the stone a greater inclination to iron than to copper there would not be that attraction and draw∣ing.

Our intellectuall spirit hath accor∣dingly from the eternall wisdome, a principle or beginning of being so in∣tellectually, which being is more con∣formable unto wisdome, than any o∣ther not intellectuall being. Hence the irradiation or immission into a holy Soule, is in the stirring up a desirefull motion: for he that by an intellectuall motion seeketh wisdome, he being in∣wardly touched to the fore-tasted sweet∣nesse, forgetting himselfe, it is received in the body, as if he were without the bo∣dy; the weight of all sensible things can∣not hold him untill he unites himselfe to

the attracting wisdome: and this makes the soule that by an amazing admirati∣on forsakes the sense, growes so mad that it makes no account of ought else besides that wisdome, and to such a one it is sweete to leave this world, and this life, that they may the more readily be carried into the wisdome of immorta∣lity.

This foretaste makes that which ap∣peareth delightfull, abominable to ho∣ly men, who the sooner to attaine unto it, do most evenly and patiently beare all corporall torments. It instructeth us, that this our spirit being turned unto it, can never faile; for if this our body can∣not by any sensible ligament or tie, hold the spirit? but that letting go all perfor∣mance of dutyes to the body, it is most greedily carried to that eternall wise∣dome; then surely though the body faile, it can never faile; for this assimi∣lation and likenesse, which is naturally in our spirit, by which it is not quieted but in that wisdome it selfe, is, as it were, the lively image thereof; for the image is not quieted but in that whereof it is the image, and from which it hath

the beginning, midst, and end; now the living image, by its life, doth of it selfe put forth motion towards the Sampler, in which onely it resteth; for the life of the image cannot rest in it selfe, being but the life of the life of truth, and not its owne; hereupon it is moved to the sampler, as to the truth of its being. If therefore the sampler be eternall, and the image have life in which it fore-tasteth its sampler, and so be desirefully moved unto it; and seeing that motion if it be vitall or lively, cannot reft but in the in∣finite life, which is eternall wisdome; hence it followeth, that that spirituall motion can never cease which doth never infinitely reach or touch infinite life; for it is alwaies with a most pleasant de∣sire moved to reach it, which because of the delightfulnesse of the attraction is never loathed; for wisdome is the most s;avoury meat, which so satisfieth, that it never diminisheth the desire of taking it, so that the delight of that eternall feed∣ing never ceaseth.

Orator.

I doe assuredly understand that thou hast very well spoken: onely I see there is a great deale of difference betweene the taste

of wisdome, and whatsoever can be said of the sense of tasting

Idiot.

Thou saist right, and it pleaseth me well to have heard this word from thee, for as all knowledge of the taste of that thing which was never tasted, is e∣mpty and barren, untill the sense of ta∣sting do reach it; so likewise of this wis∣dome, which no man tasteth by hearsay, but he onely tasteth which receives it in his internall taste, and he beares wit∣nesse, not of those things he hath heard, but which he hath experimentally tasted in himselfe. To know the many descriptions of love which the Saints have left unto us, without the taste of love, is but a certaine emptinesse. Where∣fore for him that seekes eternal wisdome, it is not sufficient to know those things which are read of it; but it is very neces∣sary, that having found by his under∣standing where it is, he then make it his owne, as he that hath found a field, wherein there is a great treasure, cannot rejoyce in or enjoy that treasure, being in another mans and not his owne field; therefore he selleth all and byeth that field, that he may have the treasure in his

owne field; he must then sell, and give a∣way all his owne things; for the eternall wisdome will not be had, but where the haver kept nothing of his owne, to the end he might have that; and that which we have of our owne, are our vices; and that which we have of the eternall wis∣dome, are nothing else but good things. Wherefore the spirit of Wisdome dwel∣leth not in a body subject to sinnes, nor in an evill willing soule. But in his own pure field and sapientiall clean image, as in his holy temple; for where the eternall wisdome dwels, there is the Lords field, bearing immortall fruit; for it is the field of vertues which wisdome tilleth, from whence growe the fruits of the Spirit, which are Righteousnesse, Peace, Forti∣tude, Temperance, Chastity, Patience and such like.

Orator.

Thou hast abundantly explained these things; but now answer me I pray thee, is not God the beginning of all things?

Idiot.

Who doubts it.

Orator.

Is the eternall wisdome any thing else but God?

Idiot.

Farre be it we should say it is any thing else. It is God.

Orator.

Did not God forme or create all things by his word?

Idiot.

He did.

Orator.

Is the Word God?

Idiot.

It is.

Orator.

Is wisedom so?

Idiot.

To say that God made all things in wisdome, is no more to say, then that that God created all things by his word; but consider how all that is might be, and might so be, and is, and God that gives it the actualnesse of being, is he with whom there is power by which the thing might be produced from not being to being; and he is God the Father, which may be called Entity or Unity, because he doth by his omnipotence ne∣cessitate that to be which was nothing; for God gives it such a beeing, that it is this, (as heaven for example) and nothing else; neither more nor lesse. And this God is the word, the wisedom, the son of the Father; and may be cal∣led the equality of Unity, or Entity. Then there is a being; and being so uni∣ted, that it is, and this it hath from God, which is the connection knitting all things together; and it is God the holy

Spirit, for it is the Spirit that unites and knits together all things in the univers, and in us. As therefore nothing begets unity but it is the first principle not principiated; or the first beginning not begun; so nothing begets the Father who is eternall; and equality proceeds from (or is begotten of) unity: so the son from the Father; and the knot or bond proceedeth from unity and its e∣quality; so the holy spirit from the Fa∣ther and the sonne; wherefore every thing, that it may have being, and such a beeing in which it is, hath need of a unitrine principle; namely of God three and one, of whom there might much more be said, if the time would give leave: the wisedome therefore which is the equality it selfe of being is the word or reason of things; for it is as an infi∣nite intellectuall forme; for the forme gives to the thing that it is form'd. There∣fore an infinite forme is the actuality of al formable things & formes, and the most precise equality of them all; for as if there were an infinite circle, it would be the true samplar of all figurable figures, and the equality of the being of every fi∣gure;

for it would be a triangle, an hex∣agone, a decagone & so forth; & the most adequate measure of them all, though a most simple figure; so infinite wisedome is simplicity, complicating all formes & the most adequate measure of them all, as if the most perfect Idea of omnipotent art should be the art it selfe, and most simple forme of every thing formable by art. So that if thou looke upon the form of a man thou shalt finde the forme of the divine art, the most precise samp∣ler thereof, as if it were nothing else at all; then the sampler of the forme of a man; so if thou looke to the forme of Heaven, and turn thy selfe to the forme of the divine art, thou shalt not be able to conceive it any other thing then the sampler of this forme of Heaven. And so of all formes form'd or formable. The art or wisedome of God the Father, is the most simple forme, and yet the on∣ly and most equall example of infinite formable formes; although vari∣able. O how admirable is that forme whose most simple infinity all formable formes cannot explicate, or shew the uttermost of? And he onely, that by a most sublime understanding, lifteth

himselfe above all opposition, sees it to be most true; as if any man would marke the naturall force which is in a unity, he should see that power, if he would con∣ceive the same to be in act, as a cetaine forme visible by the understanding on∣ly, and that afarre of; and because the power of a unity would be most simple, it must needs be a most simple infinity. In the next place, if the fame man would turne himselfe to the forme of numbers in considering a duality a or a tennality, and would then return to the actuall power of a unity, he should see that forme which is put to be the actuall power of the unity, to be the most precise samplar of duality, tennality, or any other nu∣merable number; for this would the infi∣nity of that forme doe (which is called the power of unity) that whilest thou lookest to duality, that forme can be nei∣ther greater nor lesse, then the forme of duality, whereof it is the most precise samplar.

Thus thou seest that one and the same simple wisedome of God, because it is infinite, is the most true samplar of all formable formes; and this is his reach∣ing,

by which he reacheth all things, boundeth or limiteth, and disposeth them; for it is in all formes as the truth in the image; the samplar in the thing exemplified; the forme in the figure, and precisenesse in assimilation or like∣nesse; and although it doe most liber∣ally communicate it selfe to all things a being infinitely good; yet can it be re∣ceived in nothing as it is, because in a∣nother thing it is otherwise received. And being it cannot be received in any thing, but after another manner, it is yet received after the best manner that may be; but unmultipliable infinity is better explicated in a various reception; for great diversity doth better expresse unmultipliablenesse; from whence it is that wisedome being in divers formes di∣versely received, brings it to passe that every forme called to Identity is parta∣ker of wisedome, as well as it can; that some things partake it in a certain spirit exceedingly distant from the first forme, which scarce gives an elementall being; others in a more formed spirit, which gives a minerall being; others in a yet more noble degree, which gives a vege∣table

life; others in a higher, which gives a sensible life; after that in such a one as gives an imaginative power; then a rati∣onall, and lastly, an intellectuall life; and this is the highest degree that is, the nearest image of wisedome. And this onely is the degree that hath aptitude or fitnesse to lift it selfe up to the taste of wisedome; be∣cause in those intellectuall natures, the image of wisedome is the live∣ly intellectuall life; the power where∣of is of it selfe to show or put forth a vitall motion; which mo∣tion is by understanding to go for∣ward to its proper object; which is absolute truth, that is eternall wisedome; and that going foreward being to uunderstand, is also to taste intellectaully; for to apprehend by the understanding, is by a certaine most welcome taste as well as it can, to attains and reach to quid∣dity; for as by the sensible taste which reacheth not the quiddity, yet in outward things there is a cer∣taine pleasant sweetnesse perceived by the sense, which sweetnesse is

from the quidditie: So by the un∣derstanding there is tasted in the quidditie an intellectuall sweetnesse, which is the image of the sweetnesse of the eternall wisedome, which is the quidditie of quiddities, and an un∣proportionable comparison of one sweetnesse to another.

Let these things that have beene said, suffice for this short time, that thou mayest know that wisedome is not in the art of oratory, or in great volumes, but in the separation from these sensible things; and in the turn∣ing to the most simple and infinite forme; and that thou mayest under∣stand how to receive it in a Temple purg'd from all vice, and by fervent love to cleave unto it, untill thou mayest taste it, and see how sweet that is which is all sweetnesse, which being once tasted, all things which now seeme great, will grow vild and base unto thee; and thou wilt be so humbled, that no arrogance, or any other vice will remaine in thee; be∣cause with a most chaste and pure heart thou wilt inseparably adhere

unto wisedome once tasted; choo∣sing rather to forsake this world, and all things else that are not it, then it; and living with unspeakeable gladnesse, thou wilt dye; and after death eternally rest in it by a most amorous embracement; which the ever blessed wisedome of God it selfe vouchsafe to grant both to thee and mee. Amen.

The end of the first booke of the Idiot.