THOMAS MORE et al.
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ourselves any other end than the endless fruition of the infinite goodness both to soul
& body in everlasting peace.
Fare well and fear God.[31]
THE MATTER OR ARGUMENT OF THE EPISTLE OF PICO TO ANDREW
CORNEUS.
This Andrew a worshipful man and a special friend of Pico had by his letters
given him counsel to leave the study of philosophy, as a thing in which he thought
Pico to have spent time enough & which: but if it were applied to the use of some
actual business: he judged a thing vain & unprofitable: wherefore he counselled Pico
to surcease of study and put himself with some of the great princes of Italy, with
whom (as this Andrew said) he should be much more fruitfully occupied than always
in the study & learning of philosophy, to whom Pico answered as in this present
epistle appeareth. Where he saith these words (By this it should follow that it were
either servile or at the least wise not princely to make the study of philosophy other
than mercenary) thus he meaneth. Mercenary we call all those things which we do for
hire or reward. Then he maketh philosophy mercenary & useth it not as cunning but
as merchandise which studieth it not for pleasure of itself: or for the instruction of his
mind in mortal virtue: but to apply it to such things where he may get some lucre or
worldly advantage.
GIOVANNI PICO EARL OF MIRANDOLA TO ANDREW CORNEUS
GREETING.
Ye exhort me by your letters to the civil and active life, saying that in vain:
and in manner to my rebuke & shame: have I so long studied in philosophy: but if I
would at the last exercise the learning in the entreating of some profitable acts &
outward business. Certainly my wellbeloved Andrew I had cast away both cost &
labour of my study: if I were so minded that I could find in my heart in this matter to
assent unto you & follow your counsel. This is a very deadly and monstrous
persuasion which hath entered the minds of men: believing that the studies of
philosophy are of estates & princes: either utterly not to be touched: or at least wise
with extreme lips to be sipped: and rather to the pomp & ostentation of their wit than
to the culture & profit of their minds to be little & easily tasted. The words of
Neoptolemus they hold utterly for a sure decree: that philosophy is to be studied either
never or not long:[32] but the sayings of wise men they repute for japes & very fables:
that sure & steadfast felicity standeth only in the goodness of the mind, & that these
outward things of the body or of fortune little or nought pertain unto us. But here thee
will say to me thus. I am content thee study, but I would have you outwardly occupied
also. And I desire you not so to embrace Martha that thee should utterly forsake Mary.
Love them & use them both, as well study as worldly occupation. Truly my
wellbeloved friend in this point I gainsay you not, they that so do I find no fault in nor
I blame them not, but certainly it is not all one to say we do well if we do so: and to
say we do evil but if we do so. This is far out of the way: to think that from
contemplation to the active living, that is to say from the better to the worse, is none
error to decline: and to think that it were shame to abide still in the better and not
decline. Shall a man then be rebuked because that he desireth and ensueth virtue only
for itself: because he studieth the mysteries of God: because he ensearcheth the
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counsel of nature: because he useth continually this pleasant ease & rest: seeking none
outward thing, despising all other thing: sith those things are able sufficiently to
satisfy the desire of their followers. By this reckoning it is a thing either servile or at
the least wise not princely to make the study of wisdom other than mercenary: who
may well hear this, who may suffer it. Certainly he never studied for wisdom which so
studied therefore that in time to come either he might not or would not study
therefore, this man rather exercised the study of merchandise than of wisdom. Ye
write unto me that it is time for me now to put myself in household with some of the
great princes of Italy but I see well that as yet ye have not known the opinion that
philosophers have of themselves, which (as Horace saith) repute themselves kings of
kings:[33] they love liberty: they can not bear the proud manners of estates: they can
not serve. They dwell with themselves and be content with the tranquillity of their
own mind, they suffice themselves & more, they seek nothing out of themselves: the
things that are had in honour among the common people: among them be not holden
honourable. All that ever the voluptuous desire of men thirsteth for: or ambition
sigheth for: they set at nought & despise. Which while it belongeth to all men: yet
undoubtedly it pertaineth most properly to them whom fortune hath so liberally
favoured that they may live not only well and plenteously but also nobly. These great
fortunes lift up a man high and set him out to the show: but oftentimes as a fierce and
a skittish horse they cast off their master. Certainly alway they grieve and vex him
and rather tear him than bear him. The golden mediocrity, the mean estate is to be
desired which shall bear us as it were in hands[34] more easily: which shall obey us &
not master us. I therefore abiding firmly in this opinion set more by my little house,
my study, the pleasure of my books, the rest and peace of my mind: than by all your
kings' palaces, all your common business, all your glory, all the advantage that ye
hawk after and all the favour of the court. Nor I look not for this fruit of my study that
I may thereby hereafter be tossed in the flood and rumbling of your worldly business:
but that I may once bring forth the children that I travail on: it I may give out some
books of mine own to the common profit which may somewhat savour if not of
cunning yet at the least wise of wit and diligence. And because ye shall not think that
my travail & diligence in study is any thing remitted or slacked: I give you knowledge
that after great fervent labour with much watch and infatigable travail I have learned
both the Hebrew language and the Chaldee, and now have I set hand to overcome the
great difficulty of the Araby tongue. These my dear friend be things which to
appertain to a noble prince I have ever thought and yet think. Fare thee well. Written
at Paris the .xv. day of October the year of grace. M.CCCC.lxxxxii.[35]
THE ARGUMENT OF THE EPISTLE FOLLOWING.
After that Giovanni Francesco the nephew of Pico had (as it appeareth in the
first epistle of Pico to him) began a change in his living: it seemeth by this letter that
the company of the court where he was conversant diversely (as it is their unmannerly
manner) descanted thereof to his rebuke as them thought: but as truth was unto their
own. Some of them judged it folly, some called it hypocrisy, some scorned him, some
slandered him, of all which demeanour (as we may of this epistle conjecture) he wrote
unto this earl Pico his uncle, which in this letter comforted & encourageth him, as it is
in the course thereof evident.