The Itinerary of Archbishop Baldwin through
Wales
by Geraldus Cambrensis
First Preface
to Stephen Langton, Archbishop of
Canterbury
As the times are affected by the changes of
circumstances, so are the minds of men influenced by
different manners and customs. The satirist
[Persius] exclaims,
"Mille hominum species et mentis discolor
usus;
Velle suum cuique est, nec voto vivitur uno."
"Nature is ever various in her name;
Each has a different will, and few the same."
The comic poet also says, "Quot capita tot sententiae,
suus cuique mos est." "As many men, so many minds, each
has his way." Young soldiers exult in war, and pleaders
delight in the gown; others aspire after riches, and think
them the supreme good. Some approve Galen, some Justinian.
Those who are desirous of honours follow the court, and from
their ambitious pursuits meet with more mortification than
satisfaction. Some, indeed, but very few, take pleasure in
the liberal arts, amongst whom we cannot but admire
logicians, who, when they have made only a trifling
progress, are as much enchanted with the images of
Dialectics, as if they were listening to the songs of the
Syrens.
But among so many species of men, where are to be found
divine poets? Where the noble assertors of morals? Where the
masters of the Latin tongue? Who in the present times
displays lettered eloquence, either in history or poetry?
Who, I say, in our own age, either builds a system of
ethics, or consigns illustrious actions to immortality?
Literary fame, which used to be placed in the highest rank,
is now, because of the depravity of the times, tending to
ruin and degraded to the lowest, so that persons attached to
study are at present not only not imitated nor venerated,
but even detested. "Happy indeed would be the arts,"
observes Fabius, "if artists alone judged of the arts;" but,
as Sydonius says, "it is a fixed principle in the human
mind, that they who are ignorant of the arts despise the
artist."
But to revert to our subject. Which, I ask, have rendered
more service to the world, the arms of Marius or the verses
of Virgil? The sword of Marius has rusted, while the fame of
him who wrote the AEneid is immortal; and although in his
time letters were honoured by lettered persons, yet from his
own pen we find,
" - tantum
Carmina nostra valent tela inter Martia, quantum
Chaonias dicunt, aquila veniente, columbas."
Who would hesitate in deciding which are more profitable,
the works of St. Jerom, or the riches of Croesus? but where
now shine the gold and silver of Croesus? whilst the world
is instructed by the example and enlightened by the learning
of the poor coenobite. Yet even he, through envy, suffered
stripes and contumely at Rome, although his character was so
illustrious; and at length being driven beyond the seas,
found a refuge for his studies in the solitude of Bethlehem.
Thus it appears, that gold and arms may support us in this
life, but avail nothing after death; and that letters
through envy profit nothing in this world, but, like a
testament, acquire an immortal value from the seal of
death.
According to the poet,
"Pascitur in vivis livor, post fata
quiescit;
Cum suus ex merito quemque tuetur honor."
And also
"Denique si quis adhuc praetendit nubila,
livor
Occidet, et meriti post me referentur honores."
Those who by artifice endeavour to acquire or preserve
the reputation of abilities or ingenuity, while they abound
in the words of others, have little cause to boast of their
own inventions. For the composers of that polished language,
in which such various cases as occur in the great body of
law are treated with such an appropriate elegance of style,
must ever stand forward in the first ranks of praise. I
should indeed have said, that the authors of refined
language, not the hearers only, the inventors, not the
reciters, are most worthy of commendation. You will find,
however, that the practices of the court and of the schools
are extremely similar; as well in the subtleties they employ
to lead you forward, as in the steadiness with which they
generally maintain their own positions. Yet it is certain
that the knowledge of logic (the acumen, if I may so express
it, of all other sciences as well as arts) is very useful,
when restricted within proper bounds; whilst the court (i.e.
courtly language), excepting to sycophants or ambitious men,
is by no means necessary. For if you are successful at
court, ambition never wholly quits its hold till satiated,
and allures and draws you still closer; but if your labour
is thrown away, you still continue the pursuit, and,
together with your substance, lose your time, the greatest
and most irretrievable of all losses. There is likewise some
resemblance between the court and the game of dice, as the
poet observes:-
"Sic ne perdiderit non cessat perdere lusor,
Dum revocat cupidas alea blanda manus;"
which, by substituting the word CURIA for ALEA, may be
applied to the court. This further proof of their
resemblance may be added; that as the chances of the dice
and court are not productive of any real delight, so they
are equally distributed to the worthy and the unworthy.
Since, therefore, among so many species of men, each
follows his own inclination, and each is actuated by
different desires, a regard for posterity has induced me to
choose the study of composition; and, as this life is
temporary and mutable, it is grateful to live in the memory
of future ages, and to be immortalized by fame; for to toil
after that which produces envy in life, but glory after
death, is a sure indication of an elevated mind. Poets and
authors indeed aspire after immortality, but do not reject
any present advantages that may offer.
I formerly completed with vain and fruitless labour the
Topography of Ireland for its companion, the king Henry the
Second, and Vaticinal History, for Richard of Poitiou, his
son, and, I wish I were not compelled to add, his successor
in vice; princes little skilled in letters, and much engaged
in business. To you, illustrious Stephen, archbishop of
Canterbury, equally commendable for your learning and
religion, I now dedicate the account of our meritorious
journey through the rugged provinces of Cambria, written in
a scholastic style, and divided into two parts. For as
virtue loves itself, and detests what is contrary to it, so
I hope you will consider whatever I may have written in
commendation of your late venerable and eminent predecessor,
with no less affection than if it related to yourself. To
you also, when completed, I destine my treatise on the
Instruction of a Prince, if, amidst your religious and
worldly occupations, you can find leisure for the perusal of
it. For I purpose to submit these and other fruits of my
diligence to be tasted by you at your discretion, each in
its proper order; hoping that, if my larger undertakings do
not excite your interest, my smaller works may at least
merit your approbation, conciliate your favour, and call
forth my gratitude towards you; who, unmindful of worldly
affections, do not partially distribute your bounties to
your family and friends, but to letters and merit; you, who,
in the midst of such great and unceasing contests between
the crown and the priesthood, stand forth almost singly the
firm and faithful friend of the British church; you, who,
almost the only one duly elected, fulfil the scriptural
designation of the episcopal character. It is not, however,
by bearing a cap, by placing a cushion, by shielding off the
rain, or by wiping the dust, even if there should be none,
in the midst of a herd of flatterers, that I attempt to
conciliate your favour, but by my writings. To you,
therefore, rare, noble, and illustrious man, on whom nature
and art have showered down whatever becomes your
supereminent situation, I dedicate my works; but if I fail
in this mode of conciliating your favour, and if your
prayers and avocations should not allow you sufficient time
to read them, I shall consider the honour of letters as
vanished, and in hope of its revival I shall inscribe my
writings to posterity.
The Itinerary of Archbishop Baldwin through
Wales
by Geraldus Cambrensis
Introduction
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