The Mathematicall Praeface to Elements of Geometrie of Euclid of Megara Part 8

Yet, this one thyng may I, (iustly) say. In _Nauigation_, none ought to haue greater care, to be skillfull, then our English Pylotes. And perchaunce, Some, would more attempt: And other Some, more willingly would be aydyng, it they wist certainely, What Priuiledge, G.o.d had endued this Iland with, by reason of Situation, most commodious for _Nauigation_, to Places most Famous & Riche. And though,

[* Anno. 1567 S. H. G.]

(of * Late) a young Gentleman, a Courragious Capitaine, was in a great readynes, with good hope, and great causes of persuasion, to haue ventured, for a Discouerye, (either _Westerly_, by _Cape de Paramantia_: or _Esterly_, aboue _Noua Zemla_, and the _Cyremisses_) and was, at the very nere tyme of Attemptyng, called and employed otherwise (both then, and since,) in great good seruice to his Countrey, as the Irish Rebels haue * tasted:

[* Anno. 1569]

Yet, I say, (though the same Gentleman, doo not hereafter, deale therewith) Some one, or other, should listen to the Matter: and by good aduise, and discrete Circ.u.mspection, by little, and little, wynne to the sufficient knowledge of that +Trade+ and +Voyage+: Which, now, I would be sory, (through Carelesnesse, want of Skill, and Courrage,) should remayne Vnknowne and vnheard of. Seyng, also, we are herein, halfe Challenged, by the learned, by halfe request, published. Therof, verely, might grow Commoditye, to this Land chiefly, and to the rest of the Christen Common wealth, farre pa.s.sing all riches and worldly Threasure.

+Thaumaturgike, is that Art Mathematicall, which giueth certaine order to make straunge workes, of the sense to be perceiued, and of men greatly to be wondred at.+ By sundry meanes, this _Wonder-worke_ is wrought. Some, by _Pneumat.i.thmie_. As the workes of _Ctesibius_ and _Hero_, Some by waight. wherof _Timaeus_ speaketh. Some, by Stringes strayned, or Springs, therwith Imitating liuely Motions. Some, by other meanes, as the Images of Mercurie: and the brasen hed, made by _Albertus Magnus_, which dyd seme to speake. _Boethius_ was excellent in these feates. To whom, _Ca.s.siodorus_ writyng, sayth. +_Your purpose is to know profound thynges: and to shew meruayles. By the disposition of your Arte, Metals do low: Diomedes of bra.s.se, doth blow a Trumpet loude: a brasen Serpent hisseth: byrdes made, sing swetely. Small thynges we rehea.r.s.e of you, who can Imitate the heauen. &c._+ Of the straunge Selfmouyng, which, at Saint Denys, by Paris,

[* Anno. 1551]

* I saw, ones or twise (_Orontius_ beyng then with me, in Company) it were to straunge to tell. But some haue written it. And yet, (I hope) it is there, of other to be sene. And by _Perspectiue_ also straunge thinges, are done. As partly (before) I gaue you to vnderstand in _Perspectiue_. As, to see in the Ayre, a loft, the lyuely Image of an other man, either walkyng to and fro: or standyng still. Likewise, to come into an house, and there to see the liuely shew of Gold, Siluer or precious stones: and commyng to take them in your hand, to finde nought but Ayre. Hereby, haue some men (in all other matters counted wise) fouly ouershot th? selues: misdeaming of the meanes. Therfore sayd _Claudius Caelestinus_.

[De his quae Mundo mirabiliter eueniunt. cap. 8.]

_Hodie magnae literaturae viros & magna reputationis videmus, opera quedam quasi miranda, supra Natur putare: de quibus in Perspectiua doctus causam faciliter reddidisset._ That is. +_Now a dayes, we see some men, yea of great learnyng and reputation, to Iudge certain workes as meruaylous, aboue the power of Nature: Of which workes, one that were skillfull in Perspectiue might easely haue giuen the Cause._+ Of _Archimedes Sphaere_, _Cicero_ witnesseth.

[Tusc. 1.]

Which is very straunge to thinke on. +_For when Archimedes_+ (sayth he) +_did fasten in a Sphaere, the mouynges of the Sonne, Mone, and of the fiue other Planets, he did, as the G.o.d, which (in Timaeus of Plato) did make the world. That, one turnyng, should rule motions most vnlike in slownes, and swiftnes._+ But a greater cause of meruayling we haue by _Claudia.n.u.s_ report hereof. Who affirmeth this _Archimedes worke_, to haue ben of Gla.s.se. And discourseth of it more at large: which I omit.

The Doue of wood, which the _Mathematicien Archytas_ did make to flye, is by _Agellius_ spoken of. Of _Daedalus_ straunge Images, _Plato_ reporteth. _Homere_ of _Vulcans Selfmouers_, (by secret wheles) leaueth in writyng. _Aristotle_, in hys _Politikes_, of both, maketh mention.

Meruaylous was the workemanshyp, of late dayes, performed by good skill of _Trochilike. &c._ For in Noremberge, A flye of Iern, beyng let out of the Artificers hand, did (as it were) fly about by the gestes, at the table, and at length, as though it were weary, retourne to his masters hand agayne. Moreouer, an Artificiall Egle, was ordred, to fly out of the same Towne, a mighty way, and that a loft in the Ayre, toward the Emperour comming thether: and followed hym, beyng come to the gate of the towne. *

Thus, you see, what, Arte Mathematicall can performe, when Skill, will, Industry, and Hability, are duely applyed to profe.

[A Digression.]

And for these, and such like marueilous Actes and Feates, Naturally, Mathematically, and Mechanically, wrought and contriued:

[Apologeticall.]

ought any honest Student, and Modest Christian Philosopher, be counted, & called a +Coniurer+? Shall the folly of Idiotes, and the Mallice of the Scornfull, so much preuaile, that He, who seeketh no worldly gaine or glory at their handes: But onely, of G.o.d, the threasor of heauenly wisedome, & knowledge of pure veritie: Shall he (I say) in the meane s.p.a.ce, be robbed and spoiled of his honest name and fame? He that seketh (by S. Paules aduertis.e.m.e.nt) in the Creatures Properties, and wonderfull vertues, to finde iuste cause, to glorifie the aeternall, and Almightie Creator by: Shall that man, be (in hugger mugger) condemned, as a Companion of the Helhoundes, and a Caller, and Coniurer of wicked and d.a.m.ned Spirites? He that bewaileth his great want of time, sufficient (to his contentation) for learning of G.o.dly wisdome, and G.o.dly Verities in: and onely therin setteth all his delight: Will that m leese and abuse his time, in dealing with the Chiefe enemie of Christ our Redemer: the deadly foe of all mankinde: the subtile and impudent peruerter of G.o.dly Veritie: the Hypocriticall Crocodile: the Enuious Basiliske, continually desirous, in the twinke of an eye, to destroy all Mankinde, both in Body and Soule, aeternally? Surely (for my part, somewhat to say herein) I haue not learned to make so brutish, and so wicked a Bargaine.

Should I, for my xx. or xxv. yeares Studie: for two or three thousand Markes spending: seuen or eight thousand Miles going and trauailing, onely for good learninges sake: And that, in all maner of wethers: in all maner of waies and pa.s.sages: both early and late: in daunger of violence by man: in daunger of destruction by wilde beastes: in hunger: in thirst: in perilous heates by day, with toyle on foote: in daungerous dampes of colde, by night, almost bereuing life: (as G.o.d knoweth): with lodginges, oft times, to small ease: and somtime to lesse securitie. And for much more (then all this) done & suffred, for Learning and attaining of Wisedome: Should I (I pray you) for all this, no otherwise, nor more warily: or (by G.o.ds mercifulnes) no more luckily, haue fished, with so large, and costly, a Nette, so long time in drawing (and that with the helpe and aduise of Lady Philosophie, & Queene Theologie): but at length, to haue catched, and drawen vp, * a Frog?

[* A prouerb. Fayre fisht, and caught a Frog.]

Nay, a Deuill? For, so, doth the Common peuish Pratler Imagine and Iangle: And, so, doth the Malicious skorner, secretly wishe, & brauely and boldly face down, behinde my backe. Ah, what a miserable thing, is this kinde of Men? How great is the blindnes & boldnes, of the Mult.i.tude, in thinges aboue their Capacitie? What a Land: what a People: what Maners: what Times are these? Are they become Deuils, them selues: and, by false witnesse bearing against their Neighbour, would they also, become Murderers? Doth G.o.d, so long geue them respite, to reclaime them selues in, from this horrible slaundering of the giltlesse: contrary to their owne Consciences: and yet will they not cease? Doth the Innocent, forbeare the calling of them, Iuridically to aunswere him, according to the rigour of the Lawes: and will they despise his Charitable pacience?

As they, against him, by name, do forge, fable, rage, and raise slaunder, by Worde & Print: Will they prouoke him, by worde and Print, likewise, to Note their Names to the World: with their particular deuises, fables, beastly Imaginations, and vnchristen-like slaunders?

Well: Well. O (you such) my vnkinde Countrey men. O vnnaturall Countrey men. O vnthankfull Countrey men. O Brainsicke, Rashe, Spitefull, and Disdainfull Countrey men. Why oppresse you me, thus violently, with your slaundering of me: Contrary to Veritie: and contrary to your owne Consciences? And I, to this hower, neither by worde, deede, or thought, haue bene, any way, hurtfull, damageable, or iniurious to you, or yours?

Haue I, so long, so dearly, so farre, so carefully, so painfully, so daungerously sought & trauailed for the learning of Wisedome, & atteyning of Vertue: And in the end (in your iudgem?t) am I become, worse, then when I beg? Worse, th? a Mad man? A dangerous Member in the Common Wealth: and no Member of the Church of Christ? Call you this, to be Learned? Call you this, to be a Philosopher? and a louer of Wisedome?

To forsake the straight heauenly way: and to wallow in the broad way of d.a.m.nation? To forsake the light of heauenly Wisedome: and to lurke in the dungeon of the Prince of darkenesse? To forsake the Veritie of G.o.d, & his Creatures: and to fawne vpon the Impudent, Craftie, Obstinate Lier, and continuall disgracer of G.o.ds Veritie, to the vttermost of his power? To forsake the Life & Blisse aeternall: and to cleaue vnto the Author of Death euerlasting? that Murderous Tyrant, most gredily awaiting the Pray of Mans Soule? Well: I thanke G.o.d and our Lorde Iesus Christ, for the Comfort which I haue by the Examples of other men, before my time: To whom, neither in G.o.dlines of life, nor in perfection of learning, I am worthy to be compared: and yet, they sustained the very like Iniuries, that I do: or rather, greater. Pacient _Socrates_, his _Apologie_ will testifie: _Apuleius_ his _Apologies_, will declare the Brutishnesse of the Mult.i.tude. _Ioannes Picus_, Earle of Mirandula, his _Apologie_ will teach you, of the Raging slaunder of the Malicious Ignorant against him. _Ioannes Trithemius_, his _Apologie_ will specifie, how he had occasion to make publike Protestation: as well by reason of the Rude Simple: as also, in respect of such, as were counted to be of the wisest sort of men. "Many could I recite: But I deferre the precise and determined handling of this matter: being loth to detect the Folly & Mallice of my Natiue Countrey men. *

Who, so hardly, can disgest or like any extraordinary course of Philosophicall Studies: not falling within the c.u.mpa.s.se of their Capacitie: or where they are not made priuie of the true and secrete cause, of such wonderfull Philosophicall Feates." These men, are of fower sortes, chiefly. The first, I may name, _Vaine pratling busie bodies_: The second, _Fond Frendes_: The third, _Imperfectly zelous_: and the fourth, _Malicious Ignorant_. To eche of these (briefly, and in charitie) I will say a word or two, and so returne to my Praeface.

[1.]

_Vaine pratling busie bodies_, vse your idle a.s.semblies, and conferences, otherwise, then in talke of matter, either aboue your Capacities, for hardnesse: or contrary to your Consciences, in Veritie.

[2.]

_Fonde Frendes_, leaue of, so to commend your vnacquainted frend, vpon blinde affection: As, because he knoweth more, then the common Student: that, therfore, he must needes be skilfull, and a doer, in such matter and maner, as you terme _Coniuring_. Weening, thereby, you aduaunce his fame: and that you make other men, great marueilers of your hap, to haue such a learned frend. Cease to ascribe Impietie, where you pretend Amitie. For, if your tounges were true, then were that your frend, _Vntrue_, both to G.o.d, and his Soueraigne. Such _Frendes_ and _Fondlinges_, I shake of, and renounce you: Shake you of, your Folly.

[3.]

_Imperfectly zelous_, to you, do I say: that (perhaps) well, do you Meane: But farre you misse the Marke: If a Lambe you will kill, to feede the flocke with his bloud. Sheepe, with Lambes bloud, haue no naturall sustenaunce: No more, is Christes flocke, with horrible slaunders, duely aedified. Nor your faire pretense, by such rashe ragged Rhetorike, any whit, well graced. But such, as so vse me, will finde a fowle Cracke in their Credite. Speake that you know: And know, as you ought: Know not, by Heare say, when life lieth in daunger. Search to the quicke, & let Charitie be your guide.

[4.]

_Malicious Ignorant_, what shall I say to thee? _Prohibe linguam tuam a malo. A detractione parcite linguae. +Cause thy toung to refraine fr euill. Refraine your toung from slaunder.+_ Though your tounges be sharpned, Serpent like, & Adders poyson lye in your lippes:

[Psal. 140.]

yet take heede, and thinke, betimes, with your selfe, _Vir linguosus non stabilietur in terra. Virum violentum venabitur malum, donec praecipitetur._ For, sure I am, _Quia faciet Dominus Iudicium afflicti: & vindictam pauperum._

Thus, I require you, my a.s.sured frendes, and Countrey men (you Mathematiciens, Mechaniciens, and Philosophers, Charitable and discrete) to deale in my behalf, with the light & vntrue tounged, my enuious Aduersaries, or Fond frends. And farther, I would wishe, that at leysor, you would consider, how _Basilius Magnus_, layeth _Moses_ and _Daniel_, before the eyes of those, which count all such Studies Philosophicall (as mine hath bene) to be vnG.o.dly, or vnprofitable. Waye well _S. Stephen_ his witnesse of _Moses_.

[Act. 7. C.]

_Eruditus est Moses omni Sapientia aegyptioru: & erat potens in verbis & operibus suis. +Moses was instructed in all maner of wisedome of the aegyptians: and he was of power both in his wordes, and workes.+_ You see this Philosophicall Power & Wisedome, which _Moses_ had, to be nothing misliked of the Holy Ghost. Yet _Plinius_ hath recorded, _Moses_ to be a wicked _Magicien_. And that (of force) must be, either for this Philosophicall wisedome, learned, before his calling to the leading of the Children of _Israel_: or for those his wonders, wrought before King _Pharao_, after he had the conducting of the _Israelites_. As concerning the first, you perceaue, how _S. Stephen_, at his Martyrdome (being full of the Holy Ghost) in his Recapitulation of the olde Testament, hath made mention of _Moses_ Philosophie: with good liking of it: And _Basilius Magnus_ also, auoucheth it, to haue bene to _Moses_ profitable (and therefore, I say, to the Church of G.o.d, necessary). But as ccerning _Moses_ wonders, done before King _Pharao_: G.o.d, him selfe, sayd: _Vide vt omnia ostenta, quae posui in manu tua, facias coram Pharaone. +See that thou do all those wonders before Pharao, which I haue put in thy hand.+_ Thus, you euidently perceaue, how rashly, _Plinius_ hath slaundered _Moses_,

[Lib. 30. Cap. 1.]

of vayne fraudulent _Magike_, saying: _Est & alia Magices Factio, a Mose, Iamne, & Iotape, Iudaeis pendens: sed multis millibus annorum post Zoroastrem. &c._

[1.]

Let all such, therefore, who, in Iudgement and Skill of Philosophie, are farre Inferior to _Plinie_, "take good heede, least they ouershoote them selues rashly," in

Iudging of _Philosophers straunge Actes_: and the Meanes, how they are done.

[2.]

But, much more, ought they to beware of forging, deuising, and imagining monstrous feates, and wonderfull workes, when and where, no such were done: no, not any sparke or likelihode, of such, as they, without all shame, do report.

[3.]

And (to conclude) most of all, let them be ashamed of Man, and afraide of the dreadfull and Iuste Iudge: both Folishly or Maliciously to deuise: and then, deuilishly to father their new fond Monsters on me: Innocent, in hand and hart: for tres.p.a.cing either against the lawe of G.o.d, or Man, in any my Studies or Exercises, Philosophicall, or Mathematicall: As in due time, I hope, will be more manifest.