There is a scene where the Prince comes out of his hiding-place after Falstaff has been abusing him to Doll Tear-street.[6] "Didst thou hear me?" "Yes; and you knew me, as you did when you ran away by Gad's Hill: you knew I was at your back, and spoke it on purpose to try my patience." How slyly Falstaff avoids putting his foot into this trap; and the Prince underestimated his resources. "No, no, no, not so; I did not know thou wast within hearing. No abuse, Hal, on my honor; no abuse, Ned. I dispraised him before the wicked, that the wicked might not fall in love with him; and thy father is to give me thanks for it." His mind is supple and adaptive, yet all the more comical because the talent is futile for concealment, and only earns for him a laugh which shakes the arm suspended to chastise.
He extemporizes deafness, and does not hear the Chief Justice calling to him. When the attendant comes and plucks him by the elbow to bid him note the Justice, he gains time by inventing the pretext that a beggar has him by the sleeve. "What! a young knave, and beg!" But this resource was by no means invented by Falstaff. This world is an old hand at it; and, whenever the truth of one age summons the error of the past to arrest and judgment, the interested parties start a dodge, and stimulate it with voluble pretence of earnestness, hoping to make it serve their day, at least. When Galileo discovered the satellites of Jupiter, people expected the sky to fall. Something must be done to prop it up. So they said that, even if the satellites could be seen through the telescope, the inference that they were really in the sky was not a fair one; more likely they were something in the telescope itself.
When Scheiner, the Jesuit, discovered solar spots in 1611, he had to communicate the discovery to his Superior. The latter was an Aristotelian. He would not even risk a peep through Scheiner's telescope. He said: "I have read Aristotle's writings from end to end many times, and I have, nowhere found in them any thing similar to what you mention. Go, therefore, my son, and endeavor to tranquillize yourself. Be convinced that these appearances, which you take for spots, are the faults of your glasses or of your eyes; if they are not, as I in part suspect, the result of a disordered imagination." Texts and pretexts are still employed to prevent Theology and Science from coming to close quarters. Science impends and threatens with the majestic facts of the divine order. Theology, driven from pretext to pretext, cries at last, "What! upon compulsion? No: if reasons were as plenty as blackberries," nothing on compulsion! When Falstaff is hurried, he says, "Do you think me a swallow, an arrow, or a bullet? have I, in my poor and old motion, the expedition of thought?" That is the trouble with the ponderous old past; so it turns Falstaff's deaf ear to thought, and imitates his strategy.