Kitabı oku: «The Colloquies of Erasmus, Volume I», sayfa 29
Fa. I own it.
Eu. Nor is it of small Moment of what Wood, and in what Shape your Guittar is made.
Fa. Very true.
Eu. Nor are Fiddle-Strings made of the Guts of every Animal.
Fa. So I have heard.
Eu. They grow slack or tight by the Moisture and Driness of the circumambient Air, and will sometimes break.
Fa. I have seen that more than once.
Eu. On this Account you may do uncommon Service to your little Infant, that his Mind may have an Instrument well tempered, and not vitiated, nor relaxed by Sloth, nor squeaking with Wrath, nor hoarse with intemperate drinking. For Education and Diet oftentimes impress us with these Affections.
Fa. I'll take your Counsel; but I want to hear how you can defend Aristotle.
Eu. He indeed in general describes the Soul, Animal, Vegetative, and Sensitive. The Soul gives Life, but every Thing that has Life is not an Animal. For Trees live, grow old, and die; but they have no Sense; tho' some attribute to them a stupid Sort of Sense. In Things that adhere one to another, there is no Sense to be perceived, but it is found in a Sponge by those that pull it off. Hewers discover a Sense in Timber-Trees, if we may believe them: For they say, that if you strike the Trunk of a Tree that you design to hew down, with the Palm of your Hand, as Wood-Mongers use to do, it will be harder to cut that Tree down because it has contracted itself with Fear. But that which has Life and Feeling is an Animal. But nothing hinders that which does not feel, from being a Vegetable, as Mushrooms, Beets, and Coleworts.
Fa. If they have a Sort of Life, a Sort of Sense, and Motion in their growing, what hinders but that they may be honoured with the Title of Animals?
Eu. Why the Antients did not think fit to call them so, and we must not deviate from their Ordinances, nor does it signify much as to what we are upon.
Fa. But I can't bear the Thoughts on't, that the Soul of a Beetle and of a Man should be the same.
Eu. Good Madam, it is not the same, saving in some Respects; your Soul animates, vegetates, and renders your Body sensible; the Soul of the Beetle animates his Body: For that some Things act one Way, and some another, that the Soul of a Man acts differently from the Soul of a Beetle, partly proceeds from the Matter; a Beetle neither sings nor speaks, because it wants Organs fit for these Actions.
Fa. Why then you say, that if the Soul of a Beetle should pass into the Body of a Man, it would act as the human Soul does.
Eu. Nay, I say not, if it were an angelical Soul: And there is no Difference between an Angel and a human Soul, but that the Soul of a Man was formed to act a human Body compos'd of natural Organs; and as the Soul of a Beetle will move nothing but the Body of a Beetle, an Angel was not made to animate a Body, but to be capable to understand without bodily Organs.
Fa. Can the Soul do the same Thing?
Eu. It can indeed, when it is separated from the Body.
Fa. Is it not at its own Disposal, while it is in the Body?
Eu. No indeed, except something happen beside the common Course of Nature.
Fa. In Truth, instead of one Soul you have given me a great many; an animal, a vegetative, a sensitive, an intelligent, a remembring, a willing, an angry, and desiring: One was enough for me.
Eu. There are different Actions of the same Soul, and these have different Names.
Fa. I don't well understand you.
Eu. Well then, I'll make you understand me: You are a Wife in the Bed-Chamber, in your Work-Shop a Weaver of Hangings, in your Warehouse a Seller of them, in your Kitchen a Cook, among your Servants a Mistress, and among your Children a Mother; and yet you are all these in the same House.
Fa. You philosophize very bluntly. Is then the Soul so in the Body as I am in my House?
Eu. It is.
Fa. But while I am weaving in my Work-Shop, I am not cooking in my Kitchen.
Eu. Nor are you all Soul, but a Soul carrying about a Body, and the Body can't be in many Places at the same Time; but the Soul being a simple Form, is so in the whole Body, tho' it does not act the same in all Parts of the Body, nor after the same Manner, how differently affected soever they are: For it understands and remembers in the Brain, it is angry in the Heart, it lusts in the Liver, it hears with the Ears, sees with the Eyes, smells with the Nose, it tastes in the Palate and Tongue, and feels in all Parts of the Body which are adjoined to any nervous Part: But it does not feel in the Hair, nor the Ends of the Nails; neither do the Lungs feel of themselves, nor the Liver, nor perhaps the Milt neither.
Fa. So that in certain Parts of the Body it only animates and vegetates.
Eu. It should seem so.
Fa. If one and the same Soul does all these Things in one and the same Man, it follows of Consequence, that the Foetus in the Womb of the Mother, both feels and understands, as soon as it begins to grow; which is a Sign of Life, unless a Man in his Formation has more Souls than one, and afterwards the rest giving Place, one acts all. So that at first a Man is a Plant, then an Animal, and lastly a Man.
Eu. Perhaps Aristotle would not think what you say absurd: I think it is more probable, that the rational Soul is infus'd with the Life, and that like a little Fire that is buried as it were under too great a Quantity of green Wood, it cannot exert its Power.
Fa. Why then is the Soul bound to the Body that it acts and moves?
Eu. No otherwise than a Tortoise is bound or tied to the Shell that he carries about.
Fa. He does move it indeed; but so at the same Time that he moves himself too, as a Pilot steers a Ship, turning it which Way he will, and is at the same Time mov'd with it.
Eu. Ay, and as a Squirrel turns his Wheel-Cage about, and is himself carried about with it.
Fa. And so the Soul affects the Body, and is affected by the Body.
Eu. Yes indeed, as to its Operations.
Fa. Why then, as to the Nature of it, the Soul of a Fool is equal to the Soul of Solomon.
Eu. There's no Absurdity in that.
Fa. And so the Angels are equal, in as much as they are without Matter, which, you say, is that which makes the Inequality.
Eu. We have had Philosophy enough: Let Divines puzzle themselves about these Things; let us discourse of those Matters that were first mentioned. If you would be a compleat Mother, take Care of the Body of your little Infant, so that after the little Fire of the Mind has disengaged itself from the Vapours, it may have sound and fit Organs to make Use of. As often as you hear your Child crying, think this with yourself, he calls for this from me. When you look upon your Breasts, those two little Fountains, turgid, and of their own Accord streaming out a milky Juice, remember Nature puts you in Mind of your Duty: Or else, when your Infant shall begin to speak, and with his pretty Stammering shall call you Mammy, How can you hear it without blushing? when you have refus'd to let him have it, and turn'd him off to a hireling Nipple, as if you had committed him to a Goat or a Sheep. When he is able to speak, what if, instead of calling you Mother, he should call you Half-Mother? I suppose you would whip him: Altho' indeed she is scarce Half a Mother that refuses to feed what she has brought into the World. The nourishing of the tender Babe is the best Part of Geniture: For he is not only fed by the Milk, but with the Fragrancy of the Body of the Mother. He requires the same natural, familiar, accustomed Moisture, that he drew in when in her Body, and by which he received his Coalition. And I am of that Opinion, that the Genius of Children are vitiated by the Nature of the Milk they suck, as the Juices of the Earth change the Nature of those Plants and Fruits that it feeds. Do you think there is no Foundation in Reason for this Saying, He suck'd in this ill Humour with the Nurse's Milk? Nor do I think the Greeks spoke without Reason, when they said like Nurses, when they would intimate that any one was starved at Nurse: For they put a little of what they chew into the Child's Mouth, but the greatest Part goes down their own Throats. And indeed she can hardly properly be said to bear a Child, that throws it away as soon as she has brought it forth; that is to miscarry, and the Greek Etymology of [Greek: Mêtêr] from [Greek: mê têrein], i.e. from not looking after, seems very well to suit such Mothers. For it is a Sort of turning a little Infant out of Doors, to put it to a hireling Nurse, while it is yet warm from the Mother.
Fa. I would come over to your Opinion, unless such a Woman were chosen, against whom there is nothing to be objected.
Eu. Suppose it were of no Moment what Milk the little Infant suck'd, what Spittle it swallow'd with its chew'd Victuals; and you had such a Nurse, that I question whether there is such an one to be found; do you think there is any one in the World will go through all the Fatigue of Nursing as the Mother herself; the Bewrayings, the Sitting up a Nights, the Crying, the Sickness, and the diligent Care in looking after it, which can scarce be enough. If there can be one that loves like the Mother, then she will take Care like a Mother. And besides, this will be the Effect of it, that your Son won't love you so heartily, that native Affection being as it were divided between two Mothers; nor will you have the same Affection for your Son: So that when he is grown up, he will neither be so obedient to you, nor will you have the same Regard for him, perhaps perceiving in him the Disposition of his Nurse. The principal Step to Advancement in Learning, is the mutual Love between the Teacher and Scholar: So that if he does not lose any Thing of the Fragrancy of his native good Temper, you will with the greater Ease be able to instil into him the Precepts of a good Life. And a Mother can do much in this Matter, in that she has pliable Matter to work upon, that is easy to be carried any Way.
Fa. I find it is not so easy a Thing to be a Mother, as it is generally looked upon to be.
Eu. If you can't depend upon what I say, St. Paul, speaking very plainly of Women, says, She shall be saved in Childbearing.
Fa. Are all the Women saved that bear Children?
Eu. No, he adds, if she continue in the Faith. You have not performed the Duty of a Mother before you have first formed the little tender Body of your Son, and after that his Mind, equally soft, by a good Education.
Fa. But it is not in the Power of the Mother that the Children should persevere in Piety.
Eu. Perhaps it may not be; but a careful Admonition is of that Moment, that Paul accounts it imputable to Mothers, if the Children degenerate from Piety. But in the last Place, if you do what is in your Power, God will add his Assistance to your Diligence.
Fa. Indeed Eutrapelus, your Discourse has persuaded me, if you can but persuade my Parents and my Husband.
Eu. Well, I'll take that upon me, if you will but lend your helping Hand.
Fa. I promise you I will.
Eu. But mayn't a Body see this little Boy?
Fa. Yes, that you may and welcome. Do you hear, Syrisca, bid the Nurse bring the Child.
Eu. 'Tis a very pretty Boy. It is a common Saying, there ought to be Grains of Allowance given to the first Essay: But you upon the first Trial have shewn the very highest Pitch of Art.
Fa. Why, it is not a Piece of carved Work, that so much Art should be required.
Eu. That's true; but it is a Piece of cast Work. Well, let that be how it will, it is well performed. I wish you could make as good Figures in the Hangings that you weave.
Fa. But you on the Contrary paint better than you beget.
Eu. It so seems meet to Nature, to act equally by all. How solicitous is Nature, that nothing should be lost! It has represented two Persons in one; here's the Nose and Eyes of the Father, the Forehead and Chin of the Mother Can you find in your Heart to entrust this dear Pledge to the Fidelity of a Stranger? I think those to be doubly cruel that can find in their Hearts so to do; because in doing so, they do not only do this to the Hazard of the Child; but also of themselves too; because in the Child, the spoiling of the Milk oftentimes brings dangerous Diseases, and so it comes about, that while Care is taken to preserve the Shape of one Body, the Lives of two Bodies are not regarded; and while they provide against old Age coming on too early, they throw themselves into a too early Death. What's the Boy's Name?
Fa. Cornelius.
Eu. That's the Name of his Grand-Father by the Father's Side. I wish he may imitate him in his unblemished Life and good Manners.
Fa. We will do our Endeavour what in us lies. But, hark ye, Eutrapelus, here is one Thing I would earnestly entreat of you.
Eu. I am entirely at your Service; command what you will, I will undertake it.
Fa. Well then, I won't discharge you till you have finished the good Service that you have begun.
Eu. What's that?
Fa. First of all, to give me Instructions how I may manage my Infant, as to his Health, and when he is grown up, how I may form his Mind with pious Principles.
Eu. That I will readily do another Time, according to my Ability; but that must be at our next Conversation: I will now go and prevail upon your Husband and Parents.
Fa. I wish you may succeed.
