Nescio qua natale solum dulcedine cunctosTangit, & immemores non sinit esse sui.Quid melius Roma? Scythico quid frigore pejus?Huc tamen ex illa barbarus urbe fugit.
Nescio qua natale solum dulcedine cunctosTangit, & immemores non sinit esse sui.Quid melius Roma? Scythico quid frigore pejus?Huc tamen ex illa barbarus urbe fugit.
Nescio qua natale solum dulcedine cunctosTangit, & immemores non sinit esse sui.Quid melius Roma? Scythico quid frigore pejus?Huc tamen ex illa barbarus urbe fugit.
Nescio qua natale solum dulcedine cunctos
Tangit, & immemores non sinit esse sui.
Quid melius Roma? Scythico quid frigore pejus?
Huc tamen ex illa barbarus urbe fugit.
XLVIII. It is owing to none of all this, nor was it the effect of a mysterious magic, which charms and enchants men to be fond of their own country, which induced the Scythians to leave the soft habitations of Rome, for the frozen regions of Scythia; for we every day see men, who to improve their fortunes leave their native homes, sometimes never to return again; but it does not follow from thence, that they cease to love their country. The place where I write this abounds in such examples. The true reason of this political phænomenon is, that the mode of the Scythians living in their own country, was proportioned and suited to their natural genius and disposition.The same thing happens with respect to the Laplanders, a Northern nation, situated between Norway, Sweden, and Russia, on the coasts of the Frozen Sea. These Barbarians live in a continual state of war, with an immense number of bears and wolves, and in a country full of lakes, and almost always covered with snow. Many of them at various times have been brought to Germany; but notwithstanding they were well accommodated, and had a good maintenance assigned them, there never was one, who, when an opportunity offered, did not fly back to his own country.
XLIX. True temporal felicity, consists, in attaining that state or mode of life, which the genius or inclination of a man prompts him to wish or desire. Conveniences with respect to the soul, may be compared to clothes with respect to the body, it not being possible to bring those, which in appearance are best made, to suit well with, or to fit every shape.
L. There are however some of such flexible tempers, that they can accommodate themselves to every kind of fortune, and be content to live within the limits of its extension; some dispositions of soft wax, who at will, can conform themselves in such a manner, that every thing sits easy on them. Nothing inquiets them, because the softnessof their texture gives way to every impulse. They enlarge and contract themselves, in proportion to the limits of the walk which is allowed them. They rise without fatigue, and they descend without violence. In their own docility, they find the honey, which edulcorates every sort of acid. They are of so happy a temperament, that provided they don’t want what is absolutely necessary, they are contented in every station. The wheel of their mind is concentrical with the wheel of their fortune, and let this last turn as it will, they with great facility turn themselves to correspond with it. They bear their fortune within themselves, let them move whichever way they will. It cannot be denied, that there are but few people of this sweet disposition; but it should be also confessed, that such are the truly happy, and that only the saints themselves can be more so, because they are either without the circle of the wheel, or placed in the center of it, so that its turnings can neither raise them to pride, nor precipitate them to contempt.
LI. We have said which are the absolutely happy: but who are the absolutely unhappy? Those, whose destiny have drawn them into atrain of life, which is contrary to their genius or disposition. The violence done their inclination is constant, and therefore, their disgust is constant also. That which would be sweet to others, is bitter to them. Fortune could certainly, without adding fresh goods, make people more happy; it might be done at no more cost, than permitting them to change stations and employments, as from envying each other, when they have nothing to be envious of, springs the mischief. The bird from his cage, sees with envy, the stone mount and fly with freedom through the air, but the ascent is a greater violence to the stone, than the confinement to the bird. The poor man looks with envy on him he sees idolized on a throne. The Prince burns with impatience, because he cannot taste the liberty enjoyed by the poor person.
LII. Some are made unhappy by fortune, and there are others who are so by nature. Those I say, who in their own proper genius and tempers, find their greatest enemy; discontented men, who are pleased with nothing, but are always loathing what they are in present possession of; who although they should frequently change their fortunes, would find no other effect from it, than they would from changing their shirts, which after ten or twelve days wear would be ready to poison them. These people live in a continual oppositionto the movements of Fortune, notwithstanding which, they are dragged on, and obliged to obey the impulse of the wheel, being compelled by force and violence; or like the stars, which are constrained to follow the movements of the sphere to which they are attached, although they are always endeavouring at a motion, opposite to that of the orb which agitates them. These are sickly souls, whose stomachs turn at all sorts of food, and there are not a few of such men in the world.