"Carpamus dulcia; nostrum est,
Quod vivis; cinis, et manes, et fabula fies."
["Let us pluck life's sweets, 'tis for them we live: by and by we
shall be ashes, a ghost, a mere subject of talk."
—Persius, Sat., v. 151.]
Now, as to the end that Pliny and Cicero propose to us of glory, 'tis infinitely wide of my account. Ambition is of all others the most contrary humour to solitude; glory and repose are things that cannot possibly inhabit in one and the same place. For so much as I understand, these have only their arms and legs disengaged from the crowd; their soul and intention remain confined behind more than ever:
"Tun', vetule, auriculis alienis colligis escas?"
["Dost thou, then, old man, collect food for others' ears?"
—Persius, Sat., i. 22.]
they have only retired to take a better leap, and by a stronger motion to give a brisker charge into the crowd. Will you see how they shoot short? Let us put into the counterpoise the advice of two philosophers, of two very different sects, writing, the one to Idomeneus, the other to Lucilius, their friends, to retire into solitude from worldly honours and affairs. "You have," say they, "hitherto lived swimming and floating; come now and die in the harbour: you have given the first part of your life to the light, give what remains to the shade. It is impossible to give over business, if you do not also quit the fruit; therefore disengage yourselves from all concern of name and glory; 'tis to be feared the lustre of your former actions will give you but too much light, and follow you into your most private retreat. Quit with other pleasures that which proceeds from the approbation of another man: and as to your knowledge and parts, never concern yourselves; they will not lose their effect if yourselves be the better for them. Remember him, who being asked why he took so much pains in an art that could come to the knowledge of but few persons? 'A few are enough for me,' replied he; 'I have enough with one; I have enough with never an one.'—[Seneca, Ep., 7.]—He said true; you and a companion are theatre enough to one another, or you to yourself. Let the people be to you one, and be you one to the whole people. 'Tis an unworthy ambition to think to derive glory from a man's sloth and privacy: you are to do like the beasts of chase, who efface the track at the entrance into their den. You are no more to concern yourself how the world talks of you, but how you are to talk to yourself. Retire yourself into yourself, but first prepare yourself there to receive yourself: it were a folly to trust yourself in your own hands, if you cannot govern yourself. A man may miscarry alone as well as in company. Till you have rendered yourself one before whom you dare not trip, and till you have a bashfulness and respect for yourself,
"Obversentur species honestae animo;"
["Let honest things be ever present to the mind"
—Cicero, Tusc. Quaes., ii. 22.]
present continually to your imagination Cato, Phocion, and Aristides, in whose presence the fools themselves will hide their faults, and make them controllers of all your intentions; should these deviate from virtue, your respect to those will set you right; they will keep you in this way to be contented with yourself; to borrow nothing of any other but yourself; to stay and fix your soul in certain and limited thoughts, wherein she may please herself, and having understood the true and real goods, which men the more enjoy the more they understand, to rest satisfied, without desire of prolongation of life or name." This is the precept of the true and natural philosophy, not of a boasting and prating philosophy, such as that of the two former.
CHAPTER XXXIX. A CONSIDERATION UPON CICERO
One word more by way of comparison betwixt these two. There are to be gathered out of the writings of Cicero and the younger Pliny (but little, in my opinion, resembling his uncle in his humours) infinite testimonies of a beyond measure ambitious nature; and amongst others, this for one, that they both, in the sight of all the world, solicit the historians of their time not to forget them in their memoirs; and fortune, as if in spite, has made the vanity of those requests live upon record down to this age of ours, while she has long since consigned the histories themselves to oblivion. But this exceeds all meanness of spirit in persons of such a quality as they were, to think to derive any great renown from babbling and prating; even to the publishing of their private letters to their friends, and so withal, that though some of them were never sent, the opportunity being lost, they nevertheless presented them to the light, with this worthy excuse that they were unwilling to lose their labours and lucubrations. Was it not very well becoming two consuls of Rome, sovereign magistrates of the republic that commanded the world, to spend their leisure in contriving quaint and elegant missives, thence to gain the reputation of being versed in their own mother-tongues? What could a pitiful schoolmaster have done worse, whose trade it was thereby to get his living? If the acts of Xenophon and Caesar had not far transcended their eloquence, I scarce believe they would ever have taken the pains to have written them; they made it their business to recommend not their speaking, but their doing. And could the perfection of eloquence have added a lustre suitable to a great personage, certainly Scipio and Laelius had never resigned the honour of their comedies, with all the luxuriances and elegances of the Latin tongue, to an African slave; for that the work was theirs, its beauty and excellence sufficiently declare; Terence himself confesses as much, and I should take it ill from any one that would dispossess me of that belief.
'Tis a kind of mockery and offence to extol a man for qualities misbecoming his condition, though otherwise commendable in themselves, but such as ought not, however, to be his chief talent; as if a man should commend a king for being a good painter, a good architect, a good marksman, or a good runner at the ring: commendations that add no honour, unless mentioned altogether and in the train of those that are properly applicable to him, namely, justice and the science of governing and conducting his people both in peace and war. At this rate, agriculture was an honour to Cyrus, and eloquence and the knowledge of letters to Charlemagne. I have in my time known some, who by writing acquired both their titles and fortune, disown their apprenticeship, corrupt their style, and affect ignorance in so vulgar a quality (which also our nation holds to be rarely seen in very learned hands), and to seek a reputation by better qualities. Demosthenes' companions in the embassy to Philip, extolling that prince as handsome, eloquent, and a stout drinker, Demosthenes said that those were commendations more proper for a woman, an advocate, or a sponge, than for a king':
"Imperet bellante prior, jacentem
Lenis in hostem."
["In the fight, overthrow your enemy, but be merciful to him when
fallen.—"Horace, Carm. Saec., v. 51.]
'Tis not his profession to know either how to hunt or to dance well;
"Orabunt causas alii, coelique meatus
Describent radio, et fulgentia sidera dicent;
Hic regere imperio populos sciat."
["Let others plead at the bar, or describe the spheres, and point
out the glittering stars; let this man learn to rule the nations."