The Palace of Pleasure | Page 8

of Christian Religion. They make Christ and his Gospell, onelie serue Ciuill pollicie: Than neyther Religion cummeth amisse to them....
For where they dare, in cumpanie where they like, they boldlie laughe to scorne both protestant and Papist. They care for no scripture: They make no counte of generall councels: they contemne the consent of the Chirch: They passe for no Doctores: They mocke the Pope: They raile on Luther: They allow neyther side: They like none, but onelie themselues: The marke they shote at, the ende they looke for, the heauen they desire, is onelie, their owne present pleasure, and priuate proffit: whereby, they plainlie declare, of whose schole, of what Religion they be: that is, Epicures in liuing, and +atheoi+ in doctrine: this last worde, is no more vnknowne now to plaine Englishe men, than the Person was vnknown somtyme in England, vntill som Englishe man tooke peines to fetch that deuelish opinin out of Italie....
I was once in Italie my selfe: but I thanke God, my abode there, was but ix. dayes:
[Sidenote: Venice.]
And yet I sawe in that litle time, in one Citie, more libertie to sinne, than euer I hard tell of in our noble
[Sidenote: London.]
Citie of London in ix. yeare. I sawe, it was there, as free to sinne, not onelie without all punishment, but also without any mans marking, as it is free in the Citie of London, to chose, without all blame, whether a man lust to weare Shoo or Pantocle....
Our Italians bring home with them other faultes from Italie, though not so great as this of Religion, yet a great deale greater, than many good men will beare.
[Sidenote: Contempt of mariage.]
For commonlie they cum home, common contemners of mariage and readie persuaders of all other to the same: not because they loue virginitie, nor yet because they hate prettie yong virgines, but, being free in Italie, to go whither so euer lust will cary them, they do not like, that lawe and honestie should be soche a barre to their like libertie at home in England. And yet they be, the greatest makers of loue, the daylie daliers, with such pleasant wordes, with such smilyng and secret countenances, with such signes, tokens, wagers, purposed to be lost, before they were purposed to be made, with bargaines of wearing colours, floures and herbes, to breede occasion of ofter meeting of him and her, and bolder talking of this and that, etc. And although I haue seene some, innocent of ill, and stayde in all honestie, that haue vsed these thinges without all harme, without all suspicion of harme, yet these knackes were brought first into England by them, that learned them before in Italie in Circes Court: and how Courtlie curtesses so euer they be counted now, yet, if the meaning and maners of some that do vse them, were somewhat amended, it were no great hurt, neither to them selues, nor to others....
An other propertie of this our English Italians is, to be meruelous singular in all their matters: Singular in knowledge, ignorant in nothyng: So singular in wisedome (in their owne opinion) as scarse they counte the best Counsellor the Prince hath, comparable with them: Common discoursers of all matters: busie searchers of most secret affaires: open flatterers of great men: priuie mislikers of good men: Faire speakers, with smiling countenances, and much curtessie openlie to all men. Ready bakbiters, sore nippers, and spitefull reporters priuily of good men. And beyng brought vp in Italie, in some free Citie, as all Cities be there: where a man may freelie discourse against what he will, against whom he lust: against any Prince, agaynst any gouernement, yea against God him selfe, and his whole Religion: where he must be, either Guelphe or Gibiline, either French or Spanish: and alwayes compelled to be of some partie, of some faction, he shall neuer be compelled to be of any Religion: And if he medle not ouer much with Christes true Religion, he shall haue free libertie to embrace all Religions, and becum, if he lust at once, without any let or punishment, Iewish, Turkish, Papish, and Deuilish.
It is the old quarrel of classicists and Romanticists, of the ancien r��gime and the new school in literature, which runs nearly through every age. It might be Victor Cousin reproving Victor Hugo, or, say, M. Renan protesting, if he could protest, against M. Zola. Nor is the diatribe against the evil communication that had corrupted good manners any novelty in the quarrel. Critics have practically recognised that letters are a reflex of life long before Matthew Arnold formulated the relation. And in the disputing between Classicists and Romanticists it has invariably happened that the Classicists were the earlier generation, and therefore more given to convention, while the Romanticists were