PAGE 22
Of Experience
by
“Res, quae in vita usurpant homines, cogitant, curant, vident,
Quaeque agunt vigilantes, agitantque, ea si cui in somno accidunt,
Minus mirandum est.”
[“‘Tis less wonder, what men practise, think, care for, see,
and do when waking, (should also run in their heads and
disturb them when they are asleep) and which affect their
feelings, if they happen to any in sleep.”
–Attius, cited in Cicero, De Divin., i. 22.]
Plato, moreover, says, that ’tis the office of prudence to draw instructions of divination of future things from dreams: I don’t know about this, but there are wonderful instances of it that Socrates, Xenophon, and Aristotle, men of irreproachable authority, relate. Historians say that the Atlantes never dream; who also never eat any animal food, which I add, forasmuch as it is, peradventure, the reason why they never dream, for Pythagoras ordered a certain preparation of diet to beget appropriate dreams. Mine are very gentle, without any agitation of body or expression of voice. I have seen several of my time wonderfully disturbed by them. Theon the philosopher walked in his sleep, and so did Pericles servant, and that upon the tiles and top of the house.
I hardly ever choose my dish at table, but take the next at hand, and unwillingly change it for another. A confusion of meats and a clatter of dishes displease me as much as any other confusion: I am easily satisfied with few dishes: and am an enemy to the opinion of Favorinus, that in a feast they should snatch from you the meat you like, and set a plate of another sort before you; and that ’tis a pitiful supper, if you do not sate your guests with the rumps of various fowls, the beccafico only deserving to be all eaten. I usually eat salt meats, yet I prefer bread that has no salt in it; and my baker never sends up other to my table, contrary to the custom of the country. In my infancy, what they had most to correct in me was the refusal of things that children commonly best love, as sugar, sweetmeats, and march-panes. My tutor contended with this aversion to delicate things, as a kind of over-nicety; and indeed ’tis nothing else but a difficulty of taste, in anything it applies itself to. Whoever cures a child of an obstinate liking for brown bread, bacon, or garlic, cures him also of pampering his palate. There are some who affect temperance and plainness by wishing for beef and ham amongst the partridges; ’tis all very fine; this is the delicacy of the delicate; ’tis the taste of an effeminate fortune that disrelishes ordinary and accustomed things.
“Per qux luxuria divitiarum taedio ludit.”
[“By which the luxury of wealth causes tedium.”–Seneca, Ep., 18.]
Not to make good cheer with what another is enjoying, and to be curious in what a man eats, is the essence of this vice:
“Si modica coenare times olus omne patella.”
[“If you can’t be content with herbs in a small dish for supper.”
–Horace, Ep., i. 5, 2.]
There is indeed this difference, that ’tis better to oblige one’s appetite to things that are most easy to be had; but ’tis always vice to oblige one’s self. I formerly said a kinsman of mine was overnice, who, by being in our galleys, had unlearned the use of beds and to undress when he went to sleep.
If I had any sons, I should willingly wish them my fortune. The good father that God gave me (who has nothing of me but the acknowledgment of his goodness, but truly ’tis a very hearty one) sent me from my cradle to be brought up in a poor village of his, and there continued me all the while I was at nurse, and still longer, bringing me up to the meanest and most common way of living: