The people of Rome, why never suffered to know the right name of their City.
Statists and Politicians, unto whom Ragione di Stato, is the first Considerable, as though it were their business to deceive the people, as a Maxim, do hold, that truth is to be concealed from them; unto whom although they reveal the visible design, yet do they commonly conceal the capital intention. And therefore have they ever been the instruments of great designes, yet seldom understood the true intention of any, accomplishing the drifts of wiser heads, as inanimate and ignorant Agents, the general design of the World; who though in some Latitude of sense, and in a natural cognition perform their proper actions, yet do they unknowingly concurr unto higher ends, and blindly advance the great intention of Nature. Now how far they may be kept in ignorance a greater example there is in the people of Rome; who never knew the true and proper name of their own City. For, beside that common appellation received by the Citizens, it had a proper and secret name concealed from them: Cujus alterum nomen discere secretis Ceremoniarum nefas habetur, saith Plinie; lest the name thereof being discovered unto their enemies, their Penates and Patronal God might be called forth by charms and incantations. For according unto the tradition of Magitians, the tutelary Spirits will not remove at common appellations, but at the proper names of things whereunto they are Protectors.
Thus having been deceived by themselves, and continually deluded by others, they must needs be stuffed with Errors, and even over-run with these inferiour falsities; whereunto whosoever shall resign their reasons, either from the Root of deceit in themselves, or inability to resist such trivial deceptions from others, although their condition and fortunes may place them many Spheres above the multitude; yet are they still within the line of Vulgarity, and Democratical enemies of truth.
[CHAPTER IV]
Of the nearer and more Immediate Causes of popular Errors, both in the wiser and common sort, Misapprehension, Fallacy, or false Deduction, Credulity, Supinity, Adherence unto Antiquity, Tradition and Authority.
The belief of Centaures whence occasioned.
The first is a mistake, or a misconception of things, either in their first apprehensions, or secondary relations. So Eve mistook the Commandment, either from the immediate injunction of God, or from the secondary narration of her Husband. So might the Disciples mistake our Saviour, in his answer unto Peter concerning the death of John, as is delivered, John 21. Peter seeing John, said unto Jesus, Lord, and what shall this man do? Jesus saith, If I will, that he tarry till I come, what is that unto thee? Then went this saying abroad among the brethren, that that Disciple should not die. Thus began the conceit and opinion of the Centaures: that is, in the mistake of the first beholders, as is declared by Servius; when some young Thessalians on horseback were beheld afar off, while their horses watered, that is, while their heads were depressed, they were conceived by the first Spectators, to be but one animal; and answerable hereunto have their pictures been drawn ever since.
Equivocation and Amphibologie, how they differ.
And, as simple mistakes commonly beget fallacies, so men rest not in false apprehensions, without absurd and inconsequent deductions; from fallacious foundations, and misapprehended mediums, erecting conclusions no way inferrible from their premises. Now the fallacies whereby men deceive others, and are deceived themselves, the Ancients have divided into Verbal and Real. Of the Verbal, and such as conclude from mistakes of the Word, although there be no less than six, yet are there but two thereof worthy our notation, and unto which the rest may be referred; that is the fallacy of Equivocation and Amphibology which conclude from the ambiguity of some one word, or the ambiguous Syntaxis of many put together. From this fallacy arose that calamitous Error of the Jews, misapprehending the Prophesies of their Messias, and expounding them alwayes unto literal and temporal expectations. By this way many Errors crept in and perverted the Doctrine of Pythagoras, whilst men received his Precepts in a different sense from his intention; converting Metaphors into proprieties, and receiving as literal expressions, obscure and involved truths. Pythagoras, his Allegorical precepts moralized. Thus when he enjoyned his Disciples, an abstinence from Beans, many conceived they were with severity debarred the use of that pulse; which notwithstanding could not be his meaning; for as Aristoxenus, who wrote his life averreth, he delighted much in that kind of food himself. But herein, as Plutarch observeth, he had no other intention than to dissuade men from Magistracy, or undertaking the publick offices of state; for by beans was the Magistrate elected in some parts of Greece; and, after his daies, we read in Thucydides, of the Councel of the bean in Athens. πᾶν δεῖλοι κυαμῶν ἄπο χεῖρας ἔχεσθε. The same word also in Greek doth signifie a Testicle, and hath been thought by some an injunction only of Continency, as Aul. Gellius hath expounded, and as Empedocles may also be interpreted: that is, Testiculis miseri dextras subducite; and might be the original intention of Pythagoras; as having a notable hint hereof in Beans, from the natural signature of the venereal organs of both Sexes. Again, his injunction is, not to harbour Swallows in our Houses: Whose advice notwithstanding we do not contemn, who daily admit and cherish them: For herein a caution is only implied, not to entertain ungrateful and thankless persons, which like the Swallow are no way commodious unto us; but having made use of our habitations, and served their own turns, forsake us. So he commands to deface the Print of a Cauldron in the ashes, after it hath boiled. Which strictly to observe were condemnable superstition: But hereby he covertly adviseth us not to persevere in anger; but after our choler hath boiled, to retain no impression thereof. In the like sense are to be received, when he adviseth his Disciples to give the right hand but to few, to put no viands in a Chamber-pot, not to pass over a Balance, not to rake up fire with a Sword, or piss against the Sun. Which ænigmatical deliveries comprehend useful verities, but being mistaken by literal Expositors at the first, they have been mis-understood by most since, and may be occasion of Error to Verbal capacities for ever.