drawn. from the several sects among us in religion and politics. He said, He knew no reason why those who entertain opinions prejudicial to the public should be obliged to change, or should not be obliged to conceal them. And as it was tyranny in any government to require the first, so it was weakness not to enforce the second; for a man may be allowed to keep poisons in his closet, but not to send them about for cordials. He observed, That among the diversions of our nobility and gentry, I had mentioned gaming; he desired to know at what age this entertainment was usually taken up, and when it was laid down; how much of their time it employed; whether it ever went so high as to affect their fortunes; whether mean, vicious people, by their dexterity in that art, might not arrive at great riches, and sometimes keep our very nobles in dependence, as well as habituate them to vile companions; wholly take them from the improvement of their minds, and force them, by the losses they receive, to learn and practise that infamous dexterity upon others. He was perfectly astonished with the historical account I gave him of our affairs during the last century; protesting it was only a heap of conspiracies, rebellions, murders, massacres, revolutions, banishments, the very worst effects that avarice, faction, hypocrisy, perfidiousness, cruelty, rage, madness, hatred, envy, lust, malice, and ambition could produce. His majesty, in another audience, was at the pains to recapitulate the sum of all I had spoken; compared the questions he made with the answers I had given; then, taking me into his hands, and stroking me gently, delivered himself in these words, which I shall never forget, nor the manner he spoke them in: My little friend Grildrig, you have made a most admirable panegyric upon your country; you have clearly proved that ignorance, idleness, and vice are the proper ingredients for qualifying a legislator; that laws are best explained, interpreted, and applied by those whose interests and abilities lie in perverting, confounding, and eluding them. I observe among you some lines of an institution, which, in its original, might have been tolerable, but these half erased, and the rest wholly blurred and blotted by corrup tions. It does not appear, from all you have said, how any one perfection is required toward the procurement of any one station among you; much less, that men are ennobled on account of their virtue; that priests are advanced for their piety or learning; soldiers for their conduct or valour; judges for their integrity; senators for the love of their country; or counsellors for their wisdom. As for yourself, continued the king, who have spent the greatest part of your life in travelling, I am well disposed to hope you may hitherto have escaped many vices of your country. But, by what I have gathered from your own relation, and the answers I have with much pains wringed and extorted from you, I cannot but conclude the bulk of your natives to be the most pernicious race of little odious vermin that nature ever suffered to crawl upon the surface of the earth. Good and Bad Fortune. PETRARCH. [FRANCESCO PETRARCA is one of the greatest names of modern Europe. Of savage warfare and blind bigotry, So says justly the poet of "Italy." The character of Petrarch's poetry was mainly determined by his passion for Laura-a romantic history not to be told in a paragraph. His eminent services to mankind, as one of the restorers of learning, exhibit the union, which pertains to the highest intellects alone, of the imaginative with the practical. The following passage is from the dedication to his friend Azzo da Correggio, of his "Treatise on the Remedies of Good and Bad Fortune," as translated in Mrs Dobson's "Life of Petrarch."] When I consider the instability of human affairs, and the variations of fortune, I find nothing more uncertain or restless than the life of man. Nature has given to animals an excellent remedy under disasters, which is the ignorance of them. treated in intelligence, foresight, and memory. We seem better No doubt these are admirable presents; but they often annoy more than they assist us. A prey to unuseful or distressing cares, we are tormented by the present, the past, and the future; and, as if we feared we should not be miserable enough, we join to the evil we suffer the remembrance of a former distress; and the apprehension of some future calamity. This is the Cerberus with three heads we combat without ceasing. Our life might be gay and happy if we would; but we eagerly seek subjects of affliction to render it irksome and melancholy. We pass the first years of this life in the shades of ignorance, the succeeding ones in pain and labour, the latter part in grief and remorse, and the whole in error: nor do we suffer ourselves to possess one bright day without a cloud. Let us examine this matter with sincerity, and we shall agree that our distresses chiefly arise from ourselves. It is virtue alone which can render us superior to Fortune; we quit her standard, and the combat is no longer equal. Fortune mocks us; she turns us on her wheel: she raises and abases us at her pleasure, but her power is founded on our weakness. This is an old-rooted evil, but it is not incurable: there is nothing a firm and elevated mind cannot accomplish. The discourse of the wise and the study of good books are the best remedies I know of; but to these we must join the consent of the soul, without which the best advice will be useless. What gratitude do we not owe to those great men who, though dead many ages before us, live with us by their works, discourse with us, are our masters and guides, and serve us as pilots in the navigation of life, where our vessel is agitated without ceasing by the storms of our passions! It is here that true philosophy brings us to a safe port, by a sure and easy passage; not like that of the schools, which, raising us on its airy and deceitful wings, and causing us to hover on the clouds of frivolous dispute, lets us fall without any light or instruction in the same place where she took us up. Dear friend, I do not attempt to exhort you to the study I judge so important. Nature has given you a taste for all knowledge, but Fortune has denied you the leisure to acquire it: yet, when ever you could steal a moment from public affairs, you sought the conversation of wise men ; and I have remarked, that your memory often served you instead of books. It is, therefore, unnecessary to invite you to do what you have always done; but, as we cannot retain all we hear or read, it may be useful to furnish your mind with some maxims that may best serve to arm you against the assaults of misfortune. The vulgar, and even philosophers, have decided, that adverse fortune was most difficult to sustain. For my own part I am of a different opinion, and believe it more easy to support adversity than prosperity; and that fortune is more treacherous and dangerous when she caresses than when she dismays. Experience has taught me this, not books or arguments. I have seen many persons sustain great losses, poverty, exile, tortures, death, and even disorders that were worse than death, with courage; but I have seen none whose heads have not been turned by power, riches, and honours. How often have we beheld those overthrown by good fortune, who could never be shaken by bad! This made me wish to learn how to support a great fortune. You know the short time this work has taken. I have been less attentive to what might shine than to what might be useful on this subject. Truth and virtue are the wealth of all men; and shall I not discourse on these with my dear Azon? I would prepare for you, as in a little portable box, a friendly antidote against the poison of good and bad fortune. The one requires a rein to repress the sallies of a transported soul; the other a consolation to fortify the overwhelmed and afflicted spirit. Nature gave you, my friend, the heart of a king, but she gave you not a kingdom, of which therefore Fortune could not deprive you. But I doubt whether our age can furnish an example of worse or better treatment from her than yourself. In the first part of your life you were blest with an admirable constitution and astonishing health and vigour: some years after we beheld you thrice abandoned by the physicians, who despaired of your life. The heavenly Physician, who was your sole resource, restored your health, but not your former strength. You were then called iron-footed, for your singular force and agility: you are now bent, and lean upon the shoulders of those whom you formerly supported. Your country beheld you one day its governor, the next an exile. Princes disputed for your friendship, and afterwards conspired your ruin. You lost by death the greatest part of your friends; the rest, according to custom, deserted you in calamity. To these misfortunes was added a violent disease, which attacked you when destitute of all succours, at a distance from your country and family, in a strange land, invested by the troops of your enemies; so that those two or three friends whom fortune had left you could not come near to relieve you. In a word, you have experienced every hardship but imprisonment and death. But what do I say? You have felt all the horrors of the former, when your faithful wife and children were shut up by your enemies: and even death followed you, and took one of those children, for whose loss you would willingly have sacrificed your own. In you have been united the fortunes of Pompey and Marius : but you were neither arrogant in prosperity as the one, nor discouraged in adversity as the other. You have supported both in a manner that has made you loved by your friends and admired by your enemies. There is a peculiar charm in the serene and tranquil air of virtue, which enlightens all around it, in the midst of the darkest scenes, and the greatest calamities. My ancient friendship for you has caused me to quit everything for you to perform a work, in which, as in a glass, you may adjust and prepare your soul for all events; and be able to say, as Æneas did to the Sybil, "Nothing of this is new to me; I have foreseen, and am prepared for it all." I am sensible that, in the disorders of the mind, as well as those of the body, discourses are not thought the most efficacious remedies; but I am persuaded also that the malady of the soul ought to be cured by spiritual applications. If we see a friend in distress, and give him all the consolation we are able, we perform the duties of friendship, which pays more attention to the disposition of the heart than the value of the gift A small present may be the testimony of a great love. There is no good I do not wish you, and this is all I can offer toward it. |