Felix nimium prior aetasContenta fidelibus aruisNec inerti perdita luxu,Facili quae sera solebatIeiunia soluere glande. 5Non Bacchica munera norantLiquido confundere melleNec lucida uellera SerumTyrio miscere ueneno.Somnos dabat herba salubres, 10Potum quoque lubricus amnis,Vmbras altissima pinus.Nondum maris alta secabatNec mercibus undique lectisNoua litora uiderat hospes. 15Tunc classica saeua tacebant,Odiis neque fusus acerbisCruor horrida tinxerat arua.Quid enim furor hosticus ullaVellet prior arma mouere, 20Cum uulnera saeua uiderentNec praemia sanguinis ulla?Vtinam modo nostra redirentIn mores tempora priscos!Sed saeuior ignibus Aetnae 25Feruens amor ardet habendi.Heu primus quis fuit illeAuri qui pondera tectiGemmasque latere uolentesPretiosa pericula fodit? 30
Too much the former age was blest,When fields their pleaséd owners failéd not,Who, with no slothful lust opprest,Broke their long fasts with acorns eas'ly got.No wine with honey mixéd was,Nor did they silk in purple colours steep;They slept upon the wholesome grass,And their cool drink did fetch from rivers deep.The pines did hide them with their shade,No merchants through the dangerous billows went,Nor with desire of gainful tradeTheir traffic into foreign countries sent.Then no shrill trumpets did amateThe minds of soldiers with their daunting sounds,Nor weapons were with deadly hateDyed with the dreadful blood of gaping wounds.For how could any fury drawThe mind of man to stir up war in vain,When nothing but fierce wounds he saw,And for his blood no recompense should gain?O that the ancient manners wouldIn these our latter hapless times return!Now the desire of having goldDoth like the flaming fires of Aetna burn.Ah, who was he that first did showThe heaps of treasure which the earth did hide,And jewels which lay close below,By which he costly dangers did provide?
Quid autem de dignitatibus potentiaque disseram quae uos uerae dignitatis ac potestatis inscii caelo exaequatis? Quae si in improbissimum quemque ceciderunt, quae flammis Aetnae eructuantibus, quod diluuium tantas strages dederint? Certe, uti meminisse te arbitror, consulare imperium, quod libertatis principium fuerat, ob superbiam consulum uestri ueteres abolere cupiuerunt, qui ob eandem superbiam prius regium de ciuitate nomen abstulerant. At si quando, quod perrarum est, probis deferantur, quid in eis aliud quam probitas utentium placet? Ita fit ut non uirtutibus ex dignitate sed ex uirtute dignitatibus honor accedat. Quae uero est ista uestra expetibilis ac praeclara potentia? Nonne, o terrena animalia, consideratis quibus qui praesidere uideamini? Nunc si inter mures uideres unum aliquem ius sibi ac potestatem prae ceteris uindicantem, quanto mouereris cachinno! Quid uero, si corpus spectes, inbecillius homine reperire queas quos saepe muscularum quoque uel morsus uel in secreta quaeque reptantium necat introitus? Quo uero quisquam ius aliquod in quempiam nisi in solum corpus et quod infra corpus est, fortunam loquor, possit exserere? Num quidquam libero imperabis animo? Num mentem firma sibi ratione cohaerentem de statu propriae quietis amouebis? Cum liberum quendam uirum suppliciis se tyrannus adacturum putaret, ut aduersum se factae coniurationis conscios proderet, linguam ille momordit atque abscidit et in os tyranni saeuientis abiecit; ita cruciatus, quos putabat tyrannus materiam crudelitatis, uir sapiens fecit esse uirtutis. Quid autem est quod in alium facere quisquam[111] possit, quod sustinere ab alio ipse non possit? Busiridem accipimus necare hospites solitum ab Hercule hospite fuisse mactatum. Regulus plures Poenorum bello captos in uincla coniecerat, sed mox ipse uictorum catenis manus praebuit. Vllamne igitur eius hominis potentiam putas, qui quod ipse in alio potest, ne id in se alter ualeat efficere non possit? Ad haec si ipsis dignitatibus ac potestatibus inesset aliquid naturalis ac proprii boni, numquam pessimis prouenirent. Neque enim sibi solent aduersa sociari; natura respuit ut contraria quaeque iungantur. Ita cum pessimos plerumque dignitatibus fungi dubium non sit, illud etiam liquet natura sui bona non esse quae se pessimis haerere patiantur. Quod quidem de cunctis fortunae muneribus dignius existimari potest, quae ad improbissimum quemque uberiora perueniunt. De quibus illud etiam considerandum puto, quod nemo dubitat esse fortem, cui fortitudinem inesse conspexerit, et cuicumque uelocitas adest manifestum est esse uelocem. Sic musica quidem musicos medicina medicos rhetorice rhetores facit. Agit enim cuiusque rei natura quod proprium est nec contrariarum rerum miscetur effectibus et ultro quae sunt auersa depellit. Atqui nec opes inexpletam restinguere auaritiam queunt nec potestas sui compotem fecerit quem uitiosae libidines insolubilibus adstrictum retinent catenis, et collata improbis dignitas non modo non efficit dignos, sed prodit potius et ostentat indignos. Cur ita prouenit? Gaudetis enim res sese aliter habentes falsis compellare nominibus quae facile ipsarum rerum redarguuntur effectu; itaque nec illae diuitiae nec illa potentia nec haec dignitas iure appellari potest. Postremo idem de tota concludere fortuna licet in qua nihil expetendum, nihil natiuae bonitatis inesse manifestum est, quae nec se bonis semper adiungit et bonos quibus fuerit adiuncta non efficit.
[111] quisquecodd. optimi.
Now, why should I discourse of dignities and power which you, not knowing what true dignity and power meaneth, exalt to the skies? And if they light upon wicked men, what Aetnas, belching flames, or what deluge can cause so great harms? I suppose thou rememberest how your ancestors, by reason of the consuls' arrogancy, desired to abolish that government which had been the beginning of their freedom, who before, for the same cause, had removed the government of kings from their city. And if sometime, which is very seldom, good men be preferred to honours,[112] what other thing can give contentment in them but the honesty of those which have them? So that virtues are not honoured by dignities, but dignities by virtue. But what is this excellent power which you esteemed so desirable? Consider you not, O earthly wights, whom you seem to excel? For if among mice thou shouldst see one claim jurisdiction and power to himself over the rest, to what a laughter it would move thee! And what, if thou respectest the body, canst thou find more weak than man, whom even the biting of little flies or the entering of creeping worms doth often kill? Now, how can any man exercise jurisdiction upon anybody except upon their bodies, and that which is inferior to their bodies, I mean their fortunes? Canst thou ever imperiously impose anything upon a free mind? Canst thou remove a soul settled in firm reason from the quiet state which it possesseth? When a tyrant thought to compel a certain free man by torments to bewray his confederates of a conspiracy attempted against him, he bit off his tongue, and spit it out upon the cruel tyrant's face,[113] by that means wisely making those tortures, which the tyrant thought matter of cruelty, to be to him occasion of virtue. Now, what is there that any can enforce upon another which he may not himself be enforced to sustain by another? We read that Busiris, wont to kill his guests, was himself slain by his guest Hercules.[114] Regulus had laid fetters upon many Africans taken in war, but ere long he found his own hands environed with his conqueror's chains.[115] Wherefore thinkest thou the power of that man to be anything worth, who cannot hinder another from doing that to him which he can do to another? Moreover, if dignities and power had any natural and proper good in them, they would never be bestowed upon the worst men, for one opposite useth not to accompany another; nature refuseth to have contraries joined. So that, since there is no doubt but that men of the worst sort often enjoy dignities, it is also manifest that they are not naturally good which may follow most naughty men. Which may more worthily be thought of all fortune's gifts which are more plentifully bestowed upon every lewd companion. Concerning which, I take that also to be worthy consideration, that no man doubteth him to be a valiant man in whom he seeth valour, and it is manifest that he which hath swiftness is swift. So, likewise, music maketh musicians, physic physicians, and rhetoric rhetoricians. For the nature of everything doth that which is proper unto it, and is not mixed with contrary effects but repelleth all opposites. But neither can riches extinguish unsatiable avarice, nor power make him master of himself whom vicious lusts keep chained in strongest fetters. And dignity bestowed upon wicked men doth not only not make them worthy but rather bewrayeth and discovereth their unworthiness. How cometh this to pass? Because in miscalling things that are otherwise, you take a pleasure which is easily refuted by the effect of the things themselves. Wherefore, by right, these things are not to be called riches, this is not to be called power, that is not to be called dignity. Lastly, we may conclude the same of all fortunes in which it is manifest there is nothing to be desired, nothing naturally good, which neither are always bestowed upon good men, nor do make them good whom they are bestowed upon.
[112] The subject ofdeferanturisdignitates potentiaque.
[113] The free man was the philosopher Anaxarchus: the tyrant, Nicocreon the Cypriote. For the story see Diogenes Laertius ix. 59.
[114] Cf. Apollod. ii. 5. 11; Claudian xviii. 159; Virg.Georg.iii. 4.
[115] Cf. Cicero,De Off.iii. 99.
Nouimus quantas dederit ruinasVrbe flammata patribusque caesisFratre qui quondam ferus interemptoMatris effuso maduit cruoreCorpus et uisu gelidum pererrans 5Ora non tinxit lacrimis, sed esseCensor extincti potuit decoris.Hic tamen sceptro populos regebatQuos uidet condens radios sub undasPhoebus extremo ueniens ab ortu, 10Quos premunt septem gelidi triones,Quos Notus sicco uiolentus aestuTorret ardentes recoquens harenas.Celsa num tandem ualuit potestasVertere praui rabiem Neronis? 15Heu grauem sortem, quotiens iniquusAdditur saeuo gladius ueneno!"
We know what stirs he madeWho did the Senate slay and Rome with fire invade,Who did his brother kill,And with his mother's blood his moistened hand did fill;Who looked on that cold faceTearless, and nicely marked her members' several grace.[116]Yet his dread power controlledThose people whom the sun doth in the east behold,And those who do remainIn western lands or dwell under Boötes' wainAnd those whose skins are tannedWith southern winds, which roast and burn the parched sand.What? Could this glorious mightRestrain the furious rage of wicked Nero's spite?But oh! mishap most bad,Which doth the wicked sword to cruel poison add!"
[116] Literally, "but could be the critic of her dead beauty." Cf. Suet.Nero24; Tac.Ann.xiv. 9.
Tum ego: "Scis," inquam, "ipsa minimum nobis ambitionem mortalium rerum fuisse dominatam. Sed materiam gerendis rebus optauimus quo ne uirtus tacita consenesceret." Et illa: "Atqui hoc unum est quod praestantes quidem natura mentes sed nondum ad extremam manum uirtutum perfectione perductas allicere possit, gloriae scilicet cupido et optimorum in rem publicam fama meritorum; quae quam sit exilis et totius uacua ponderis, sic considera. Omnem terrae ambitum, sicuti astrologicis demonstrationibus accepisti, ad caeli spatium puncti constat obtinere rationem, id est ut, si ad caelestis globi magnitudinem conferatur, nihil spatii prorsus habere iudicetur. Huius igitur tam exiguae in mundo regionis quarta fere portio est, sicut Ptolomaeo probante didicisti, quae nobis cognitis animantibus incolatur. Huic quartae, si quantum maria paludesque premunt quantumque siti uasta regio distenditur cogitatione subtraxeris, uix angustissima inhabitandi hominibus area relinquetur. In hoc igitur minimo puncti quodam puncto circumsaepti atque conclusi de peruulganda fama, de proferendo nomine cogitatis? Aut quid habeat amplum magnificumque gloria tam angustis exiguisque limitibus artata? Adde quod hoc ipsum breuis habitaculi saeptum plures incolunt nationes lingua, moribus, totius uitae ratione distantes, ad quas tum difficultate itinerum tum loquendi diuersitate tum commercii insolentia non modo fama hominum singulorum sed ne urbium quidem peruenire queat. Aetate denique Marci Tullii, sicut ipse quodam loco significat, nondum Caucasum montem Romanae rei publicae fama transcenderat, et erat tunc adulta Parthis etiam ceterisque id locorum gentibus formidolosa. Videsne igitur quam sit angusta, quam compressa gloria quam dilatare ac propagare laboratis? An ubi Romani nominis transire fama nequit, Romani hominis gloria progredietur? Quid quod diuersarum gentium mores inter se atque instituta discordant, ut quod apud alios laude apud alios supplicio dignum iudicetur. Quo fit ut si quem famae praedicatio delectat, huic in plurimos populos nomen proferre nullo modo conducat. Erit igitur peruagata inter suos gloria quisque contentus et intra unius gentis terminos praeclara illa famae inmortalitas coartabitur.
Sed quam multos clarissimos suis temporibus uiros scriptorum inops deleuit obliuio! Quamquam quid ipsa scripta proficiant, quae cum suis auctoribus premit longior atque obscura uetustas? Vos uero inmortalitatem uobis propagare uidemini, cum futuri famam temporis cogitatis. Quod si aeternitatis infinita spatia pertractes, quid habes quod de nominis tui diuturnitate laeteris? Vnius etenim mora momenti, si decem milibus conferatur annis, quoniam utrumque spatium definitum est, minimam, licet, habet tamen aliquam portionem. At hic ipse numerus annorum eiusque quamlibet multiplex ad interminabilem diuturnitatem ne comparari quidem potest. Etenim finitis ad se inuicem fuerit quaedam, infiniti uero atque finiti nulla umquam poterit esse collatio. Ita fit ut quamlibet prolixi temporis fama, si cum inexhausta aeternitate cogitetur, non parua sed plane nulla esse uideatur. Vos autem nisi ad populares auras inanesque rumores recte facere nescitis et relicta conscientiae uirtutisque praestantia de alienis praemia sermunculis postulatis. Accipe in huiusmodi arrogantiae leuitate quam festiue aliquis inluserit. Nam cum quidam adortus esset hominem contumeliis, qui non ad uerae uirtutis usum sed ad superbam gloriam falsum sibi philosophi nomen induerat, adiecissetque iam se sciturum, an ille philosophus esset, si quidem illatas iniurias leniter patienterque tolerasset, ille patientiam paulisper adsumpsit acceptaque contumelia uelut insultans: 'Iam tandem,' inquit, 'intellegis me esse philosophum?' Tum ille nimium mordaciter: 'Intellexeram,' inquit, 'si tacuisses.' Quid autem est quod ad praecipuos uiros, de his enim sermo est, qui uirtute gloriam petunt, quid, inquam, est quod ad hos de fama post resolutum morte suprema corpus attineat? Nam si, quod nostrae rationes credi uetant, toti moriuntur homines, nulla est omnino gloria, cum is cuius ea esse dicitur non exstet omnino. Sin uero bene sibi mens conscia terreno carcere resoluta caelum libera petit, nonne omne terrenum negotium spernat quae se caelo fruens terrenis gaudet exemptam?
Then I said: "Thou thyself knowest that the ambition of mortal things hath borne as little sway with me as with any, but I desired matter of action, lest old age should come upon me ere I had done anything." To which she answered: "This is the only thing which is able to entice such minds as, being well qualified by nature, are not yet fully brought to full excellence by the perfecting of virtues, I mean desire of glory, and fame of best deserts towards their commonwealth, which how slender it is, and void of all weight, consider this: thou hast learnt by astronomical demonstrations that the compass of the whole earth compared to the scope of heaven is no bigger than a pin's point, which is as much as to say that, if it be conferred with the greatness of the celestial sphere, it hath no bigness at all. And of this so small a region in the world only the fourth part is known to be inhabited by living creatures known to us, as Ptolemy[117] proveth. From which fourth part, if thou takest away in imagination the seas, the marsh grounds, and all other desert places, there will scarcely be left any room at all for men to inhabit. Wherefore, enclosed and shut up in this smallest point of that other point, do you think of extending your fame and enlarging your name? But what great or heroical matter can that glory have, which is pent up in so small and narrow bounds? Besides that the little compass of this small habitation is inhabited by many nations, different in language, fashions, and conversation, to which by reason of the difficulties in travelling, the diversity of speech, and the scarcity of traffic, not only the Fame of particular men but even of cities can hardly come. Finally, in the age of Marcus Tullius, as he himself writeth,[118] the fame of the Roman Commonwealth had not passed the mountain Caucasus, and yet it was then in the most flourishing estate, fearful even to the Parthians and to the rest of the nations about. Seest thou therefore how strait and narrow that glory is which you labour to enlarge and increase? Where the fame of the Roman name could not pass, can the glory of a Roman man penetrate? Moreover, the customs and laws of diverse nations do so much differ the one from the other, that the same thing which some commend as laudable, others condemn as deserving punishment. So that if a man be delighted with the praise of fame, it is no way convenient for him to be named in many countries. Wherefore, every man must be content with that glory which he may have at home, and that noble immortality of fame must be comprehended within the compass of one nation.
Now, how many, most famous while they lived, are altogether forgotten for want of writers! Though what do writings themselves avail which perish, as well as their authors, by continuance and obscurity of time? But you imagine that you make yourselves immortal when you cast your eyes upon future fame. Whereas, if thou weighest attentively the infinite spaces of eternity, what cause hast thou to rejoice at the prolonging of thy name? For if we compare the stay of one moment with ten thousand years, since both be limited, they have some proportion, though it be but very small. But this number of years, how oft so ever it be multiplied, is no way comparable to endless eternity. For limited things may in some sort be compared among themselves, but that which is infinite admitteth no comparison at all with the limited. So that the fame of never so long time, if it be compared with everlasting eternity, seemeth not little but none at all. But without popular blasts and vain rumours you know not how to do well, and, rejecting the excellency of a good conscience and of virtue, you choose to be rewarded with others' tattling. Hear how pleasantly one jested at this vain and contemptible arrogancy. For having assaulted with reproachful speeches a certain fellow who had falsely taken upon him the name of a philosopher, not for the use of virtue but for vainglory, and having added that now he would know whether he were a philosopher or no by his gentle and patient bearing of injuries, the other took all patiently for a while, and having borne his contumely, as it were, triumphing, said: 'Dost thou now at length think me a philosopher?' To which he bitingly replied: 'I would have thought thee one if thou hadst holden thy peace.' But what have excellent men (for of these I speak) who seek for glory by virtue, what have we, I say, to expect for these by fame after final death hath dissolved the body? For if, contrary to our belief, men wholly perish, there is no glory at all, since he to whom it is said to belong is nowhere extant. But if a guiltless mind freed from earthly imprisonment goeth forthwith to heaven, will she not despise all earthly traffic who, enjoying heaven, rejoiceth to see herself exempted from earthly affairs?
[117] Claudius Ptolemaeus, mathematician, astronomer, geographer, fl. A.D. 139-161.
[118] Cf.Somn. Scip.6. 14 ap. Macr.Comment.ii. 10.
Quicumque solam mente praecipiti petitSummumque credit gloriam,Late patentes aetheris cernat plagasArtumque terrarum situm.Breuem replere non ualentis ambitum 5Pudebit aucti nominis.Quid o superbi colla mortali iugoFrustra leuare gestiunt?Licet remotos fama per populos meansDiffusa linguas explicet 10Et magna titulis fulgeat claris domus,Mors spernit altam gloriam,Inuoluit humile pariter et celsum caputAequatque summis infima.Vbi nunc fidelis ossa Fabricii manent, 15Quid Brutus aut rigidus Cato?Signat superstes fama tenuis pauculisInane nomen litteris.Sed quod decora nouimus uocabula,Num scire consumptos datur? 20Iacetis ergo prorsus ignorabilesNec fama notos efficit.Quod si putatis longius uitam trahiMortalis aura nominis,Cum sera uobis rapiet hoc etiam dies, 25Iam uos secunda mors manet.
He that to honour only seeks to mountAnd that his chiefest end doth count,Let him behold the largeness of the skiesAnd on the strait earth cast his eyes;He will despise the glory of his name,Which cannot fill so small a frame.Why do proud men scorn that their necks should bearThat yoke which every man must wear?Though fame through many nations fly alongAnd should be blazed by every tongue,And houses shine with our forefathers' stories,Yet Death contemns these stately glories,And, summoning both rich and poor to die,Makes the low equal with the high.Who knows where faithful Fabrice' bones are pressed,Where Brutus and strict Cato rest?[119]A slender fame consigns their titles vainIn some few letters to remain.Because their famous names in books we read,Come we by them to know the dead?You dying, then, remembered are by none,Nor any fame can make you known.But if you think that life outstrippeth death,Your names borne up with mortal breath,When length of time takes this away likewise,A second death shall you surprise.
[119] Caius Luscinus Fabricius, Consul 282 B.C., opponent of Pyrrhus;Lucius Iunius Brutus, Consul 509 B.C., founder of the Republic; MarcusPorcius Cato (Cato maior). Consul 195 B.C., great-grandfather of M.Porcius Cato (Uticensis).
Sed ne me inexorabile contra fortunam gerere bellum putes, est aliquando cum de hominibus illa, fallax illa nihil, bene mereatur, tum scilicet cum se aperit, cum frontem detegit moresque profitetur. Nondum forte quid loquar intellegis. Mirum est quod dicere gestio, eoque sententiam uerbis explicare uix queo. Etenim plus hominibus reor aduersam quam prosperam prodesse fortunam. Illa enim semper specie felicitatis cum uidetur blanda, mentitur; haec semper uera est, cum se instabilem mutatione demonstrat. Illa fallit, haec instruit, illa mendacium specie bonorum mentes fruentium ligat, haec cognitione fragilis felicitatis absoluit. Itaque illam uideas uentosam, fluentem suique semper ignaram, hanc sobriam succinctamque et ipsius aduersitatis exercitatione prudentem. Postremo felix a uero bono deuios blanditiis trahit, aduersa plerumque ad uera bona reduces unco retrahit. An hoc inter minima aestimandum putas quod amicorum tibi fidelium mentes haec aspera, haec horribilis fortuna detexit, haec tibi certos sodalium uultus ambiguosque secreuit, discedens suos abstulit, tuos reliquit? Quanti hoc integer, ut uidebaris tibi fortunatus, emisses! Nunc et amissas opes querere; quod pretiosissimum diuitiarum genus est amicos inuenisti.
But lest thou shouldst think that I am at implacable war with Fortune, there is a time when this thy goddess ceasing to deceive deserveth of men, to wit, when she declareth herself, when she discovereth her face and showeth herself in her own colours. Perhaps thou understandest not yet what I say. I would utter a wonderful thing, insomuch as I can scarcely explicate my mind in words. For I think that Fortune, when she is opposite, is more profitable to men than when she is favourable. For in prosperity, by a show of happiness and seeming to caress, she is ever false, but in adversity when she showeth herself inconstant by changing, she is ever true. In that she deceiveth, in this she instructeth; in that she imprisoneth the minds of men with falsely seeming goods, which they enjoy, in this she setteth them at liberty by discovering the uncertainty of them. Wherefore, in that thou shalt alway see her puffed up, and wavering, and blinded with a self-conceit of herself, in this thou shalt find her sober, settled, and, with the very exercise of adversity, wise. Finally, prosperity with her flatterings withdraweth men from true goodness, adversity recalleth and reclaimeth them many times by force[120] to true happiness. Dost thou esteem it a small benefit that this rough and harsh Fortune hath made known unto thee the minds of thy faithful friends? She hath severed thy assured from thy doubtful friends; prosperity at her departure took away with her those which were hers, and left thee thine. How dearly wouldst thou have bought this before thy fall, and when thou seemedst to thyself fortunate! Now thou dost even lament thy lost riches; thou hast found friends, the most precious treasure in the world.
[120] Literally, "pulleth them back with a hook."
Quod mundus stabili fideConcordes uariat uices,Quod pugnantia seminaFoedus perpetuum tenent,Quod Phoebus roseum diem 5Curru prouehit aureo,Vt quas duxerit HesperosPhoebe noctibus imperet,Vt fluctus auidum mareCerto fine coerceat, 10Ne terris liceat uagisLatos tendere terminos,Hanc rerum seriem ligatTerras ac pelagus regensEt caelo imperitans amor. 15Hic si frena remiserit,Quidquid nunc amat inuicemBellum continuo geretEt quam nunc socia fidePulchris motibus incitant*, 20Certent soluere machinam.Hic sancto populos quoqueIunctos foedere continet,Hic et coniugii sacrumCastis nectit amoribus, 25Hic fidis etiam suaDictat iura sodalibus.O felix hominum genus,Si uestros animos amorQuo caelum regitur regat." 30
That this fair world in settled course her several forms should vary,That a perpetual law should tame the fighting seeds of things,That Phoebus should the rosy day in his bright chariot carry,That Phoebe should govern the nights which Hesperus forth brings,That to the floods of greedy seas are certain bounds assigned,Which them, lest they usurp too much upon the earth, debar,Love ruling heaven, and earth, and seas, them in this course doth bind.And if it once let loose their reins, their friendship turns to war,Tearing the world whose ordered form their quiet motions bear.By it all holy laws are made and marriage rites are tied,By it is faithful friendship joined. How happy mortals were,If that pure love did guide their minds, which heavenly spheresdoth guide!"
Iam cantum illa finiuerat, cum me audiendi auidum stupentemque arrectis adhuc auribus carminis mulcedo defixerat. Itaque paulo post: "O," inquam, "summum lassorum solamen animorum quam tu me uel sententiarum pondere uel canendi etiam iucunditate refouisti! Adeo ut iam me post haec inparem fortunae ictibus esse non arbitrer. Itaque remedia quae paulo acriora esse dicebas, non modo non perhorresco, sed audiendi auidus uehementer efflagito." Tum illa "Sensi," inquit, "cum uerba nostra tacitus attentusque rapiebas, eumque tuae mentis habitum uel exspectaui uel, quod est uerius, ipsa perfeci. Talia sunt quippe quae restant, ut degustata quidem mordeant, interius autem recepta dulcescant. Sed quod tu te audiendi cupidum dicis, quanto ardore flagrares, si quonam te ducere aggrediamur agnosceres!" "Quonam?" inquam. "Ad ueram," inquit, "felicitatem, quam tuus quoque somniat animus, sed occupato ad imagines uisu ipsam illam non potest intueri." Tum ego: "Fac obsecro et quae illa uera sit, sine cunctatione demonstra." "Faciam," inquit illa, "tui causa libenter. Sed quae tibi causa notior est, eam prius designare uerbis atque informare conabor ut ea perspecta cum in contrariam partem flexeris oculos, uerae beatitudinis speciem possis agnoscere.
Though she had ended her verse, yet the sweetness of it made me remain astonished, attentive, and desirous to hear her longer. Wherefore, after a while, I said: "O most effectual refreshment of wearied minds, how have I been comforted with thy weighty sentences and pleasing music! Insomuch that I begin to think myself not unable to encounter the assaults of Fortune. Wherefore, I am not now afraid, but rather earnestly desire to know those remedies, which before thou toldest me were too sharp." To which she answered: "I perceived as much as thou sayest, when I saw thee hearken to my speeches with so great silence and attention, and I expected this disposition of thy mind, or rather more truly caused it myself. For the remedies which remain are of that sort that they are bitter to the taste, but being inwardly received wax sweet. And whereas thou sayest that thou art desirous to hear; how much would this desire increase if thou knewest whither we go about to bring thee!" "Whither?" quoth I. "To true felicity," quoth she, "which thy mind also dreameth of, but thy sight is so dimmed with phantasies that thou canst not behold it as it is." Then I beseeched her to explicate without delay wherein true happiness consisteth. To which she answered: "I will willingly do so for thy sake, but first I will endeavour to declare in words and to give shape to that which is better known unto thee, that, having thoroughly understood it, by reflecting of the contrary thou mayest discover the type of perfect blessedness.
Qui serere ingenuum uolet agrum,Liberat arua prius fruticibus,Falce rubos filicemque resecat,Vt noua fruge grauis Ceres eat.Dulcior est apium mage labor, 5Si malus ora prius sapor edat.Gratius astra nitent ubi NotusDesinit imbriferos dare sonos.Lucifer ut tenebras pepuleritPulchra dies roseos agit equos. 10Tu quoque falsa tuens bona priusIncipe colla iugo retrahere.Vera dehinc animum subierint."
He that a fruitful field will sow,Doth first the ground from bushes free,All fern and briars likewise mow,That he his harvest great may see.Honey seems sweeter to our taste,If cloyed with noisome food it be.Stars clearer shine when Notus' blastHath ceased the rainy storms to breed.When Lucifer hath night defaced,The day's bright horses then succeed.So thou, whom seeming goods do feed,First shake off yokes which so thee pressThat Truth may then thy mind possess."
Tum defixo paululum uisu et uelut in augustam suae mentis sedem recepta sic coepit: "Omnis mortalium cura quam multiplicium studiorum labor exercet, diuerso quidem calle procedit, sed ad unum tamen beatitudinis finem nititur peruenire. Id autem est bonum quo quis adepto nihil ulterius desiderare queat. Quod quidem est omnium summum bonorum cunctaque intra se bona continens, cui si quid aforet summum esse non posset, quoniam relinqueretur extrinsecus quod posset optari. Liquet igitur esse beatitudinem statum bonorum omnium congregatione perfectum. Hunc, uti diximus, diuerso tramite mortales omnes conantur adipisci. Est enim mentibus hominum ueri boni naturaliter inserta cupiditas, sed ad falsa deuius error abducit. Quorum quidem alii summum bonum esse nihilo indigere credentes ut diuitiis affluant elaborant; alii uero bonum quod sit dignissimum ueneratione iudicantes adeptis honoribus reuerendi ciuibus suis esse nituntur. Sunt qui summum bonum in summa potentia esse constituant; hi uel regnare ipsi uolunt uel regnantibus adhaerere conantur. At quibus optimum quiddam claritas uidetur, hi uel belli uel pacis artibus gloriosum nomen propagare festinant. Plurimi uero boni fructum gaudio laetitiaque metiuntur; hi felicissimum putant uoluptate diffluere. Sunt etiam qui horum fines causasque alterutro permutent, ut qui diuitias ob potentiam uoluptatesque desiderant uel qui potentiam seu pecuniae causa seu proferendi nominis appetunt. In his igitur ceterisque talibus humanorum actuum uotorumque uersatur intentio, ueluti nobilitas fauorque popularis quae uidentur quandam claritudinem comparare, uxor ac liberi quae iucunditatis gratia petuntur; amicorum uero quod sanctissimum quidem genus est, non in fortuna sed in uirtute numeratur, reliquum uero uel potentiae causa uel delectationis assumitur. Iam uero corporis bona promptum est ut ad superiora referantur. Robur enim magnitudoque uidetur praestare ualentiam, pulchritudo atque uelocitas celebritatem, salubritas uoluptatem; quibus omnibus solam beatitudinem desiderari liquet. Nam quod quisque prae ceteris petit, id summum esse iudicat bonum. Sed summum bonum beatitudinem esse definiuimus; quare beatum esse iudicat statum quem prae ceteris quisque desiderat.
Habes igitur ante oculos propositam fere formam felicitatis humanae—opes, honores, potentiam, gloriam, uoluptates. Quae quidem sola considerans Epicurus consequenter sibi summum bonum uoluptatem esse constituit, quod cetera omnia iucunditatem animo uideantur afferre. Sed ad hominum studia reuertor, quorum animus etsi caligante memoria tamen bonum suum repetit, sed uelut ebrius domum quo tramite reuertatur ignorat. Num enim uidentur errare hi qui nihilo indigere nituntur? Atqui non est aliud quod aeque perficere beatitudinem possit quam copiosus bonorum omnium status nec alieni egens sed sibi ipse sufficiens. Num uero labuntur hi qui quod sit optimum, id etiam reuerentiae cultu dignissimum putent? Minime. Neque enim uile quiddam contemnendumque est quod adipisci omnium fere mortalium laborat intentio. An in bonis non est numeranda potentia? Quid igitur? Num imbecillum ac sine uiribus aestimandum est, quod omnibus rebus constat esse praestantius? An claritudo nihili pendenda est? Sed sequestrari nequit quin omne quod excellentissimum sit id etiam uideatur esse clarissimum. Nam non esse anxiam tristemque beatitudinem nec doloribus molestiisque subiectam quid attinet dicere, quando in minimis quoque rebus id appetitur quod habere fruique delectet? Atqui haec sunt quae adipisci homines uolunt eaque de causa diuitias, dignitates, regna, gloriam uoluptatesque desiderant quod per haec sibi sufficientiam, reuerentiam, potentiam, celebritatem, laetitiam credunt esse uenturam. Bonum est igitur quod tam diuersis studiis homines petunt; in quo quanta sit naturae uis facile monstratur, cum licet uariae dissidentesque sententiae tamen in diligendo boni fine consentiunt.
Then, for a while looking steadfastly upon the ground, and, as it were, retiring herself to the most secret seat of her soul, she began in this manner: "All men's thoughts, which are turmoiled with manifold cares, take indeed divers courses, but yet endeavour to attain the same end of happiness, which is that good which, being once obtained, nothing can be further desired. Which is the chiefest of all goods, and containeth in itself whatsoever is good, and if it wanted anything it could not be the chiefest, because there would something remain besides it which might be wished for. Wherefore, it is manifest that blessedness is an estate replenished with all that is good. This, as we said, all men endeavour to obtain by divers ways. For there is naturally ingrafted in men's minds an earnest desire of that which is truly good; but deceitful error withdraweth it to that which falsely seemeth such. So that some, esteeming it their greatest good to want nothing, labour by all means to abound with riches; others, deeming that to be good which is most deserving of honour, hunt after preferments, to be respected by their fellow-citizens. Others think it the greatest felicity to have great power and authority, and these will either reign themselves or at least procure to be great with princes. But they who think fame better than all these, make all speed possible to spread their names far and near, by achieving some worthy enterprise either in war or peace. Many measure good by joy and mirth, and their chiefest care is how they may abound with pleasure. Some interchange the ends and means of these things one with the other, wanting now riches for the sake of power and pleasure, now power for the sake of wealth and fame. At these and such other do men's actions and desires aim, as nobility and popularity, which make men esteemed; wife and children, which bring pleasure and delight. But friendship, that most sacred thing, is rather to be attributed to virtue than to fortune. Other things for the most part are desired either for power or pleasure. And it is an easy matter to reduce all corporal goods to the former heads. For strength and greatness give ability; beauty and swiftness, fame; and health yieldeth pleasure. By all which we manifestly seek for nothing else but happiness. For that which every man seeketh most after, is by him esteemed his greatest good. Which is all one with happiness. Wherefore he esteemeth that estate happy which he preferreth before all other.
And thus thou hast in a manner seen the form of human felicity—riches, honour, power, glory, pleasure. Which Epicurus only considering, consequently took pleasure for his chiefest good, because all the rest seemed to delight the mind. But I return to the careful thoughts of men, whose minds, though obscured, yet seek after the greatest good, but like a drunken man know not the way home. For seem they to err who endeavour to want nothing? But nothing can cause happiness so much as the plentiful possession of all that is good, needing the help of none, but is sufficient of itself. Or do they err who take that which is best to be likewise most worthy of respect? No. For it is no vile or contemptible thing which almost all men labour to obtain. Or is not power to be esteemed good? Why, then, is that to be accounted feeble and of no force, which manifestly surpasses all other things? Or is fame to be contemned? But it cannot be ignored that the most excellent is also most famous. For to what purpose should I say that happiness is not sad or melancholy, or subject to grief and trouble, when even in smallest matters we desire that which we delight to have and enjoy? And these be the things which men desire to obtain, and to this end procure riches, dignities, kingdoms, glory, and pleasures, because by them they think to have sufficiency, respect, power, fame, delight, and joy. Wherefore, that is good which men seek after by divers desires, in which the force of nature is easily descried, since though there be many and different opinions, yet they agree in choosing for their end that which is good.
Quantas rerum flectat habenasNatura potens, quibus inmensumLegibus orbem prouida seruetStringatque ligans inresolutoSingula nexu, placet arguto 5Fidibus lentis promere cantu.Quamuis Poeni pulchra leonesVincula gestent manibusque datasCaptent escas metuantque trucemSoliti uerbera ferre magistrum, 10Si cruor horrida tinxerit ora,Resides olim redeunt animiFremituque graui meminere sui;Laxant nodis colla solutisPrimusque lacer dente cruento 15Domitor rabidas imbuit iras.Quae canit altis garrula ramisAles caueae clauditur antro;Huic licet inlita pocula melleLargasque dapes dulci studio 20Ludens hominum cura ministret,Si tamen arto saliens textoNemorum gratas uiderit umbras,Sparsas pedibus proterit escas,Siluas tantum maesta requirit, 25Siluas dulci uoce susurrat.Validis quondam uiribus actaPronum flectit uirga cacumen;Hanc si curuans dextra remisit,Recto spectat uertice caelum. 30Cadit Hesperias Phoebus in undas,Sed secreto tramite rursusCurrum solitos uertit ad ortus.Repetunt proprios quaeque recursusRedituque suo singula gaudent 35Nec manet ulli traditus ordoNisi quod fini iunxerit ortumStabilemque sui fecerit orbem.
How the first reins of all things guided areBy powerful Nature as the chiefest cause,And how she keeps, with a foreseeing care,The spacious world in order by her laws,And to sure knots which nothing can untie,By her strong hand all earthly motions draws—To show all this we purpose now to tryOur pliant string, our musick's thrilling sound.Although the Libyan lions often lieGentle and tame in splendid fetters bound,[121]And fearing their incensed master's wrath,With patient looks endure each blow and wound,Yet if their jaws they once in blood do bathe,They, gaining courage,[122] with fierce noise awakeThe force which Nature in them seated hath,And from their necks the broken chains do shake;Then he that tamed them first doth feel their rage,And torn in pieces doth their fury slake.The bird shut up in an unpleasing cage,Which on the lofty trees did lately sing,Though men, her want of freedom to assuage,Should unto her with careful labour bringThe sweetest meats which they can best devise,Yet when within her prison flutteringThe pleasing shadows of the groves she spies,Her hated food she scatters with her feet,In yearning spirit to the woods she flies,The woods' delights do tune her accents sweet.When some strong hand doth tender plant constrainWith his debased top the ground to meet,If it let go, the crooked twig againUp toward Heaven itself it straight doth raise.Phoebus doth fall into the western main,Yet doth he back return by secret ways,And to the earth doth guide his chariot's race.Each thing a certain course and laws obeys,Striving to turn back to his proper place;Nor any settled order can be found,But that which doth within itself embraceThe births and ends of all things in a round.
[121] Literally, "and take food offered by the hand."
[122] Literally, "their spirits, hitherto sluggish, return."
Vos quoque, o terrena animalia, tenui licet imagine uestrum tamen principium somniatis uerumque illum beatitudinis finem licet minime perspicaci qualicumque tamen cogitatione prospicitis eoque uos et ad uerum bonum naturalis ducit intentio et ab eodem multiplex error abducit. Considera namque an per ea quibus se homines adepturos beatitudinem putant ad destinatum finem ualeant peruenire. Si enim uel pecuniae uel honores ceteraque tale quid afferunt cui nihil bonorum abesse uideatur, nos quoque fateamur fieri aliquos horum adeptione felices. Quod si neque id ualent efficere quod promittunt bonisque pluribus carent, nonne liquido falsa in eis beatitudinis species deprehenditur? Primum igitur te ipsum qui paulo ante diuitiis affluebas, interrogo: Inter illas abundantissimas opes numquamne animum tuum concepta ex qualibet iniuria confudit anxietas?" "Atqui," inquam, "libero me fuisse animo quin aliquid semper angerer reminisci non queo." "Nonne quia uel aberat quod abesse non uelles uel aderat quod adesse noluisses?" "Ita est," inquam. "Illius igitur praesentiam huius absentiam desiderabas?" "Confiteor," inquam. "Eget uero," inquit, "eo quod quisque desiderat?" "Eget," inquam. "Qui uero eget aliquo, non est usquequaque sibi ipse sufficiens?" "Minime," inquam. "Tu itaque hanc insufficientiam plenus," inquit, "opibus sustinebas?" "Quidni?" inquam. "Opes igitur nihilo indigentem sufficientemque sibi facere nequeunt et hoc erat quod promittere uidebantur. Atqui hoc quoque maxime considerandum puto quod nihil habeat suapte natura pecunia ut his a quibus possidetur inuitis nequeat auferri." "Fateor," inquam. "Quidni fateare, cum eam cotidie ualentior aliquis eripiat inuito? Vnde enim forenses querimoniae nisi quod uel ui uel fraude nolentibus pecuniae repetuntur ereptae?" "Ita est," inquam. "Egebit igitur," inquit, "extrinsecus petito praesidio quo suam pecuniam quisque tueatur?" "Quis id," inquam, "neget?" "Atqui non egeret eo, nisi possideret pecuniam quam posset amittere?" "Dubitari," inquam, "nequit." "In contrarium igitur relapsa res est; nam quae sufficientes sibi facere putabantur opes, alieno potius praesidio faciunt indigentes. Quis autem modus est quo pellatur diuitiis indigentia? Num enim diuites esurire nequeunt? Num sitire non possunt? Num frigus hibernum pecuniosorum membra non sentiunt? Sed adest, inquies, opulentis quo famem satient, quo sitim frigusque depellant. Sed hoc modo consolari quidem diuitiis indigentia potest, auferri penitus non potest. Nam si haec hians semper atque aliquid poscens opibus expletur, maneat necesse est quae possit expleri. Taceo quod naturae minimum, quod auaritiae nihil satis est. Quare si opes nec submouere possunt indigentiam et ipsae suam faciunt, quid est quod eas sufficientiam praestare credatis?
You also, O earthly creatures, though slightly and as it were in a dream acknowledge your beginning, and though not perspicuously yet in some sort behold that true end of happiness, so that the intention of nature leadeth you to the true good, and manifold error withdraweth you from it. For consider whether those things, by which men think to obtain happiness, can bring them to their desired end. For if either money, or honour, or any of the rest be of that quality that they want nothing which is good, we will also confess that they are able to make men happy. But if they neither be able to perform that they promise, and want many things which are good, are they not manifestly discovered to have a false appearance of happiness? First then, I ask thee thyself, who not long since didst abound with wealth; in that plenty of riches, was thy mind never troubled with any injuries?" "I cannot remember," quoth I, "that ever my mind was so free from trouble but that something or other still vexed me." "Was it not because thou either wantedst something which thou wouldst have had, or else hadst something which thou wouldst have wanted?" "It is true," quoth I. "Then thou desiredst the presence of that, and the absence of this?" "I confess I did," quoth I. "And doth not a man want that," quoth she, "which he desireth?" "He doth," quoth I. "But he that wanteth anything is not altogether sufficient of himself?" "He is not," quoth I. "So that thou feltest this insufficiency, even the height of thy wealth?" "Why not?" quoth I. "Then riches cannot make a man wanting nothing nor sufficient of himself, and this was that they seemed to promise. But this is most of all to be considered, that money hath nothing of itself which can keep it from being taken from them which possess it, against their will." "I grant it," quoth I. "Why shouldst thou not grant it, since that every day those which are more potent take it from others perforce? For from whence proceed so many complaints in law, but that money gotten either by violence or deceit is sought to be recovered by that means?" "It is so indeed," quoth I. "So that every man needeth some other help to defend his money?" "Who denies that?" quoth I. "But he should not need that help, unless he had money which he might lose?" "There is no doubt of that," quoth I. "Now then the matter is fallen out quite contrary; for riches, which are thought to suffice of themselves, rather make men stand in need of other helps. And after what manner do riches expel penury? For are not rich men hungry? Are they not thirsty? Or doth much money make the owners senseless of cold in winter? But thou wilt say, wealthy men have wherewithal to satisfy their hunger, slake their thirst, and defend themselves from cold. But in this sort, though want may be somewhat relieved by wealth, yet it cannot altogether be taken away. For if ever gaping and craving it be satiated by riches, there must needs always remain something to be satiated. I omit, that to nature very little, to covetousness nothing is sufficient. Wherefore if riches can neither remove wants, and cause some themselves, why imagine you that they can cause sufficiency?
Quamuis fluente diues auri gurgiteNon expleturas cogat auarus opesOneretque bacis colla rubri litorisRuraque centeno scindat opima boue,Nec cura mordax deseret superstitem, 5Defunctumque leues non comitantur opes.
Although the rich man from his mines of goldDig treasure which his mind can never fill,And lofty neck with precious pearls enfold,And his fat fields with many oxen till,Yet biting cares will never leave his head,Nor will his wealth attend him being dead.
Sed dignitates honorabilem reuerendumque cui prouenerint reddunt. Num uis ea est magistratibus ut utentium mentibus uirtutes inserant uitia depellant? Atqui non fugare sed illustrare potius nequitiam solent; quo fit ut indignemur eas saepe nequissimis hominibus contigisse, unde Catullus licet in curuli Nonium sedentem strumam tamen appellat. Videsne quantum malis dedecus adiciant dignitates? Atqui minus eorum patebit indignitas, si nullis honoribus inclarescant. Tu quoque num tandem tot periculis adduci potuisti ut cum Decorato gerere magistratum putares, cum in eo mentem nequissimi scurrae delatorisque respiceres? Non enim possumus ob honores reuerentia dignos iudicare quos ipsis honoribus iudicamus indignos. At si quem sapientia praeditum uideres, num posses eum uel reuerentia uel ea qua est praeditus sapientia non dignum putare? Minime. Inest enim dignitas propria uirtuti, quam protinus in eos quibus fuerit adiuncta transfundit. Quod quia populares facere nequeunt honores, liquet eos propriam dignitatis pulchritudinem non habere.
In quo illud est animaduertendum magis. Nam si eo abiectior est quo magis a pluribus quisque contemnitur, cum reuerendos facere nequeat quos pluribus ostentat, despectiores potius improbos dignitas facit. Verum non impune; reddunt namque improbi parem dignitatibus uicem quas sua contagione commaculant. Atque ut agnoscas ueram illam reuerentiam per has umbratiles dignitates non posse contingere; si qui multiplici consulatu functus in barbaras nationes forte deuenerit, uenerandumne barbaris honor faciet? Atqui si hoc naturale munus dignitatibus foret, ab officio suo quoquo gentium nullo modo cessarent, sicut ignis ubique terrarum numquam tamen calere desistit, sed quoniam id eis non propria uis sed hominum fallax adnectit opinio, uanescunt ilico, cum ad eos uenerint qui dignitates eas esse non aestimant.
Sed hoc apud exteras nationes. Inter eos uero apud quos ortae sunt, num perpetuo perdurant? Atqui praetura magna olim potestas nunc inane nomen et senatorii census grauis sarcina; si quis populi quondam curasset annonam, magnus habebatur, nunc ea praefectura quid abiectius? Vt enim paulo ante diximus, quod nihil habet proprii decoris, opinione utentium nunc splendorem accipit nunc amittit. Si igitur reuerendos facere nequeunt dignitates, si ultro improborum contagione sordescunt, si mutatione temporum splendere desinunt, si gentium aestimatione uilescunt, quid est quod in se expetendae pulchritudinis habeant, nedum aliis praestent?
But dignities make him honourable and reverend on whom they light. Have offices that force to plant virtues and expel vices in the minds of those who have them? But they are not wont to banish, but rather to make wickedness splendid. So that we many times complain because most wicked men obtain them. Whereupon Catullus called Nonius a scab or impostume though he sat in his chair of estate.[123] Seest thou what great ignominy dignities heap upon evil men? For their unworthiness would less appear if they were never advanced to any honours. Could so many dangers ever make thee think to bear office with Decoratus,[124] having discovered him to be a very varlet and spy? For we cannot for their honours account them worthy of respect whom we judge unworthy of the honours themselves. But if thou seest any man endued with wisdom, canst thou esteem him unworthy of that respect or wisdom which he hath? No, truly. For virtue hath a proper dignity of her own, which she presently endueth her possessors withal. Which since popular preferments cannot do, it is manifest that they have not the beauty which is proper to true dignity.
In which we are farther to consider that, if to be contemned of many make men abject, dignities make the wicked to be despised the more by laying them open to the view of the world. But the dignities go not scot-free, for wicked men do as much for them, defiling them with their own infection. And that thou mayst plainly see that true respect cannot be gotten by these painted dignities, let one that hath been often Consul go among barbarous nations; will that honour make those barbarous people respect him? And yet, if this were natural to dignities, they would never forsake their function in any nation whatsoever; as fire, wheresoever it be, always remaineth hot. But because not their own nature, but the deceitful opinion of men attributeth that to them, they forthwith come to nothing, being brought to them who esteem them not to be dignities.
And this for foreign nations. But do they always last among them where they had their beginning? The Praetorship, a great dignity in time past, is now an idle name, and an heavy burden of the Senate's fortune. If heretofore one had care of the people's provision, he was accounted a great man; now what is more abject than that office? For as we said before, that which hath no proper dignity belonging unto it sometime receiveth and sometime loseth his value at the users' discretion. Wherefore if dignities cannot make us respected, if they be easily defiled with the infection of the wicked, if their worth decays by change of times, if diversities of nations make them contemptible, what beauty have they in themselves, or can they afford to others, worth the desiring?
[123] Cf. Catull. lii.
[124] Decoratus was quaestorcirca508; cf. Cassiod.Ep. v. 3 and 4.
Quamuis se Tyrio superbus ostroComeret et niueis lapillis,Inuisus tamen omnibus uigebatLuxuriae Nero saeuientis.Sed quondam dabat improbus uerendis 5Patribus indecores curules.Quis illos igitur putet beatosQuos miseri tribuunt honores?
Though fierce and lustful Nero did adornHimself with purple robes, which pearls did grace,He did but gain a general hate and scorn.Yet wickedly he officers most baseOver the reverend Senators did place.Who would esteem of fading honours thenWhich may be given thus by the wickedest men?
An uero regna regumque familiaritas efficere potentem ualet? Quidni, quando eorum felicitas perpetuo perdurat? Atqui plena est exemplorum uetustas, plena etiam praesens aetas, qui reges felicitatem calamitate mutauerint. O praeclara potentia quae ne ad conseruationem quidem sui satis efficax inuenitur! Quod si haec regnorum potestas beatitudinis auctor est, nonne si qua parte defuerit, felicitatem minuat, miseriam inportet? Sed quamuis late humana tendantur imperia, plures necesse est gentes relinqui quibus regum quisque non imperet. Qua uero parte beatos faciens desinit potestas, hac inpotentia subintrat quae miseros facit; hoc igitur modo maiorem regibus inesse necesse est miseriae portionem. Expertus sortis suae periculorum tyrannus regni metus pendentis supra uerticem gladii terrore simulauit. Quae est igitur haec potestas quae sollicitudinum morsus expellere, quae formidinum aculeos uitare nequit? Atqui uellent ipsi uixisse securi, sed nequeunt; dehinc de potestate gloriantur. An tu potentem censes quem uideas uelle quod non possit efficere? Potentem censes qui satellite latus ambit, qui quos terret ipse plus metuit, qui ut potens esse uideatur, in seruientium manu situm est? Nam quid ego de regum familiaribus disseram, cum regna ipsa tantae inbecillitatis plena demonstrem? Quos quidem regia potestas saepe incolumis saepe autem lapsa prosternit. Nero Senecam familiarem praeceptoremque suum ad eligendae mortis coegit arbitrium. Papinianum diu inter aulicos potentem militum gladiis Antoninus obiecit. Atqui uterque potentiae suae renuntiare uoluerunt, quorum Seneca opes etiam suas tradere Neroni seque in otium conferre conatus est; sed dum ruituros moles ipsa trahit, neuter quod uoluit effecit. Quae est igitur ista potentia quam pertimescunt habentes, quam nec cum habere uelis tutus sis et cum deponere cupias uitare non possis? An praesidio sunt amici quos non uirtus sed fortuna conciliat? Sed quem felicitas amicum fecit, infortunium faciet inimicum. Quae uero pestis efficacior ad nocendum quam familiaris inimicus?
But can kingdoms and the familiarity of kings make a man mighty? Why not, when their felicity lasteth always? But both former and present times are full of examples that many kings have changed their happiness with misery. O excellent power, which is not sufficient to uphold itself! And if this strength of kingdoms be the author of blessedness, doth it not diminish happiness and bring misery, when it is in any way defective? But though some empires extend themselves far, there will still remain many nations out of their dominions. Now, where the power endeth which maketh them happy, there entereth the contrary which maketh them miserable, so that all kings must needs have less happiness than misery. That Tyrant, knowing by experience the dangers of his estate, signified the fears incident to a kingdom, by the hanging of a drawn sword over a man's head.[125] What power is this, then, which cannot expel nor avoid biting cares and pricking fears? They would willingly have lived securely, but could not, and yet they brag of their power. Thinkest thou him mighty whom thou seest desire that which he cannot do? Thinkest thou him mighty who dareth not go without his guard; who feareth others more than they fear him; who cannot seem mighty, except his servants please? For what should I speak of kings' followers, since I show that kingdoms themselves are so full of weakness? Whom the power of kings often standing, but many times falling, doth overthrow. Nero compelled Seneca, his familiar friend and master, to make choice of his own death.[126] Antoninus called Papinianus, who had been long a gallant courtier, to be cut in pieces with his soldiers' swords.[127] Yet they would both have renounced their power, yea Seneca endeavoured to deliver up his riches also to Nero, and to give himself to a contemplative life. But their very greatness drawing them to their destruction, neither of them could compass that which they desired. Wherefore what power is this that the possessors fear, which when thou wilt have, thou art not secure, and when thou wilt leave, thou canst not avoid? Are we the better for those friends which love us not for our virtue but for our prosperity? But whom prosperity maketh our friend, adversity will make our enemy. And what plague is able to hurt us more than a familiar enemy?
[125] Cic.Tusc. Disp.v. 21. 62.
[126] Cf. Tac.Ann.xiv. 53, 54.
[127] Cf. Spartian.Caracallus8.
Qui se uolet esse potentemAnimos domet ille ferocesNec uicta libidine collaFoedis submittat habenis.Etenim licet Indica longe 5Tellus tua iura tremescatEt seruiat ultima Thyle,Tamen atras pellere curasMiserasque fugare querelasNon posse potentia non est. 10
Who would be powerful, mustHis own affections check,Nor let foul reins of lustSubdue his conquered neck.For though the Indian landShould tremble at thy beck,And though thy dread commandFar Thule's isle obey,Unless thou canst withstandAnd boldly drive awayBlack care and wretched moan,Thy might is small or none.