 Section 22 of the Anatomy of Melancholy, Volume 2, Partition 2, Section 3, Member 3, Part Against Poverty and Want with Such Other Adversities One of the greatest miseries that can befall a man in the world's esteem is poverty or want, which makes men steal, bear false witness, swear, forceware, contend, murder and rebel, which breaketh sleep and causes death itself. Uden penis baru taron esti fortion. No burden, says Menander, so intolerable as poverty, it makes men desperate, it irats and dejects, kensas honore, kensas amikitas, money makes but poverty more, etc. And all this is in the world's esteem. Yet if considered a right, it is a great blessing in itself, a happy estate, and yields no cause of discontent, or that men should therefore account themselves vile, hated of God, forsaken, miserable, unfortunate. Christ himself was poor, born in a manger, and had not a house to hide his head in all his life, lest any man should make poverty a judgment of God, or an odious estate. And as he was himself, so he informed his apostles and disciples, they were poor, prophets poor, apostles poor, acts three, silver and gold have I none, as sorrowing, safe poor, and yet always rejoicing, as having nothing, and yet possessing all things. 1 Corinthians 6 10 Your great philosophers have been voluntarily poor, not only Christians, but many others. 1 Cratis Thebonus was adored for a god in Athens, a nobleman by birth, many servants he had, an honorable attendance, much wealth, many manners, fine apparel. But when he saw this, that all the wealth of the world was but brittle, uncertain, and no it availing to live well, he flung his burden into the sea, and renounced to the state. 2 Those Curiae and Fabriciae will ever be renowned for contempt of these properties, wherein the world is so much affected. Amongst Christians I could reckon up many kings and queens that have forsaken their crowns and fortunes, and willfully abdicated themselves from these so much esteemed toys. Many that have refused honours, titles, and all this vain pomp and happiness, which others so ambitiously seek, and carefully study to compass and attain. Riches I deny not are God's good gifts and blessings, and honour est in honorante. Honours are from God, both rewards of virtue and fit to be sought after, sued for, and may well be possessed. Yet no such great happiness in having, or misery in wanting them. Danto quid am bonus, says Augustine, nequis malis autam nequis nimis bona. Good men have wealth that we should not think, it evil, and bad men that they should not rely on or hold it so good. As the rain falls on both sorts, so are riches given to good and bad, said bonus in bonam. But they are good only to the godly. But compare both estates, for natural parts they are not unlike, and a beggar's child, as Carden well observes, is no wit inferior to a prince's, most about better, and for those accidents of fortune it will easily appear there is no such odds, no such extraordinary happiness in the one, or misery in the other. He is rich, wealthy, fat, what gets he by it, pride, insolency, lust, ambition, cares, fears, suspicion, trouble, anger, emulation, and many filthy diseases of body and mind. He hath indeed variety of dishes, better fare, sweet wine, pleasant sauce, dainty music, gay clothes, lords it bravely out, etc. And all that which Mesilith admired in Luchyam. But with them he hath the gut, dropsies, apoplexes, palsies, stones, pox, wounds, katars, crudities, opylations, melancholy, etc. Lust enters in, anger, ambition, according to Cursa Storm, the sequel of riches is pride, riot, intemperance, arrogance, fury, and all irrational courses. Tupi, fregulant, secular, luxe, diviti, i, mollus. With their variety of dishes, many such maladies of body and mind get in, which the poor man knows not of. As Saturn in Luchyam answered the discontented commonality, which, because of their neglected eternal feast in Rome, made a grievous complaint and exclamation against which man, that they were much mistaken in supposing such happiness in riches. You see the best, said he. But you know not their several griping and discontents. They are like painted walls, fair without, rotten within, diseased, filthy, crazy, full of intemperance's effects, and who can reckon half? If you but knew their fears, cares, anguish of mind of vexation, to which they are subject, you would hereafter renounce all riches. Orci pati and pectra divitum, quantus intus sublimis agit forti nomatus, brutia coapul suntae, retum mitio unga est. O that their breasts were but conspicuous. How full of fear within, how furious. The narrow seas are not so boisterous. Yea, but he hath the world at will, that is rich, for good things of the earth. Suave est dimadno tolleri a cheval. It is sweet to draw from a great heap. He is a happy man, adored like a god, a prince. Every man seeks to him, applause, honours, admires him. He hath honours indeed, abundance of all things. But as I said with all, pride, lust, anger, faction, emulation, fears, cares, suspicion enter with his wealth. For his in emperance he hath aches, crudities, guts, and are foods of his idleness and fullness, lust, surfiting, and drunkenness. All manner of diseases. Pecunius algetta improvitas. The wealthier, the more dishonest. He is exposed to hatred, envy, peril, and treason. Fear of death, degradation, etc. She is lubrica statio et proxma picipitio. And the higher he climbs, the greater is his fall. Calci graviore casu, decedontore, feriuntque sumos. Fulgore montes. The lightning commonly sets on fire the highest towers. In the more eminent place he is, the more subject to fall. Rumpeter innumeris arbos uberima pomis et subito nimii percipitantor opes. As a tree that is heavy laden with fruit breaks her own boughs, with their own greatness they ruin themselves, which Joachimus Camerarius hath elegantly expressed in his 13th Embrun centurium I, in Opum se copia fecchit. Their means is their misery, though they do apply themselves to the times to lie, resemble, collogue, and flatter their leges, obey, second his will and commands as much they may be, yet too frequently they miscarry. They fat themselves like so many hogs, as Ines Silvius observes, that when they are full fed they may be devoured by their princes, as Seneca by Nero was served to Janus by Tiberius, and Harman by Ahasuerus. I resolve with Gregorii, protestas cuminis est tempestas mentis et col dignitas altior casus graviore. Honor is the tempest, the higher they are elevated, the more grievously depressed. For the rest of his prerogatives, which wealth affords, as he hath more, his expenses are greater. When his goods increase, they are increased, that eats them, and what good cometh to the owners, but the beholding thereof with the eyes. Ecclesiastes 410. Milia fumenti tu atriverit aria cantum, non tu asin capiet venta plus quameis. An evil thickness, Solomon calls it, and reserved to them for an evil, twelve births. They that will be rich fall into many fears and temptations, into many foolish and noisome lusts, which drown men in perdition. 1 Timothy 6 9. Gold and silver hath destroyed many. Ecclesiastes 8 2. Devitia feculi sunt laque a diaboli, so writes Bernard. Worldly wealth is the devil's bait, and as the moon, when she is full of light, is still farthest from the sun, the more wealth they have, the farther they are commonly from God. If I had said this of myself, rich men would have pulled me to pieces, but here who saith, and who seconds it? An apostle. Therefore St. James bids them weep and howl for the miseries that shall come upon them. Their gold shall rust and canker, and eat their flesh as fire. James 5.1.2.3 I may then boldly conclude with the Odorette. Cortes concre diviti is affluentum, etc. As often as you shall see a man abounding in wealth. Cregemus bibit et serano dormit in Oster, and naught with all. I beseech you, call them not happy, but esteem him unfortunate, because he has many occasions offered to live unjustly. On the other side, a poor man is not miserable, if he be good, but therefore happy that those evil occasions are taken from him. Nun procedentum multivocavaris rectae biatum, rectius occupat nomen biati, cui deorum uneribus tapienta utti, duramque calet properium parti, pediusque laetho legitium timet. He is not happy that he's rich and half the world at well, but he that wisely can God's gifts possess and use them still, that suffers and with patience abides hard poverty, and chooses rather for to die, than do such villainy. Wherein now consists his happiness? What privileges hath he more than other men? Or rather, what miseries, what cares and discontents hath he not more than other men? Nun enim gazae neque consularis sumuvet lictor miserus tumultus mentis, et curus lacchiata cuicum tecta volantes. Nor treasures nor mage's office remove the miserable tumults of the mind, or cares that lie about, or fly above their high-roofed houses, with huge beams combined. It is not his wealth can vindicate him, let him have Job's inventory, since craise et crassi liquet nun haus pactolus orias undas agens, e ripiat un curum em miseries. Creases or rich classes cannot now command health, or get himself a stomach. His worship, as Apuleus describes him, in all his plenty and great provision, is forbidden to eat, or else hath no appetite. Thick in bed can take no rest, sore grief with some chronic disease, contracted with full diet and ease, or troubled in mind, when as in the meantime all his household are merry, and the poorest servants that he keeps doth continually feast, tis bractiata felicitas, as Seneca terms it, tinfoil happiness, infelix felicitas, an unhappy kind of happiness, if it be happiness at all. His gold, guard, clattering of harness, and fortifications against outward enemies, cannot free him from inward fears and cares. Revveracruae metas hominum curiacruae secuachaeis nec metu unfrimitus almorum, alt feriae teila, audactescruae interregis, regumcruae protentes versanto, necruae ful gorum reverentor apauro. Indeed men still attending fears and cares, no armors clashing, no fierce weapon fears, with kings converse they boldly, and kings peers, fearing no thrashing that from gold appears. Look how many servants he hath, and so many enemies he suspects, for liberty he entertains ambition. His pleasures are no pleasures, and that which is worst, he cannot be private or enjoy himself as other men do. His state is a servitude. A countryman may travel from kingdom to kingdom, province to province, city to city, and glut his eyes with delightful objects, hawk, hunt, and use those ordinary despots, without any notice taken, all which a prince or a great man cannot do. He keeps in for state. Nemagestatis dignitas evelescat, as are China kings, of Borneo and Tartalian calms. Those Aurea manchipia are said to do. Seldom are never seen aboard. Ut major sit homingum er des se observantia, which the Persian king so precisely observed of old. A poor man takes more delight in an ordinary meal's meat, which he hath but Seldom, than they do with all their exotic dainties and continual viens. Kripe vol of Tartem commendat ravior usus, tis the rarity and necessity that makes a thing acceptable and pleasant. Darius, put to flight by Alexander, drank puddle water to quench his thirst, and it was pleasanter his war, than any wine or mead. All excess, as Epictatis argues, will cause a dislike, sweet will be sour, which made that temperate epicurus sometimes voluntarily fast. But they, being always accustomed to the same dishes, which are nastily dressed by slummonly cooks, that after their obscenities never wash their bawdy hands, be they fish, flesh, compounded, made dishes or whatsoever else, are therefore cloied. Nectar's self grows loathsome to them. They are weary of all their fine palaces, they are to them by so many prisons. A poor man drinks in a wooden dish, and eats his meat in wooden spoons, wooden platters, earthen vessels, and such homely stuff. The other in gold, silver, and precious stones, but with what success? An hour-bibbital venanum, fear of poison in the one, security in the other. A poor man is able to write, to speak his mind, to do his own business himself. Locke plays middit parasitum, says Philo Stratus, a rich man employs a parasite, and as the major of a city, speaks by the town clerk, or by Mr. Recorder, when he cannot express himself. Nonious the senator, has a purple coat, as stiff with jewels, as his mind is full of vices. Rings on his fingers worth twenty-thousand cesterques, and as Peroc's the Persian king, an union in his ear worth one hundred pounds weight of gold. Cleopatra has whole bores, and she served up to her table at once. Drinks jewels dissolved, forty-thousand cesterques in value, but to what end? Num tibicum faques urid citis, aria queris popular. Doth a man that is a dry, desired drink in gold? Doth not a cloth suit become him as well, and keep him as warm, as all their silks, fattens, damisks, tapeties, and tissues? Is not homespun cloth as great a preservative against cold, as a coat of tartar-landswall, dyed in grain, or a gown of giant's beards? Nero, say Suetonius, never put on one gum twice, and thou hast scarce one to put on. What's the difference? One stick, the other sound, such is the whole tenor of their lives, and that which is the consummation and upshot of all, death itself makes the greatest difference. One, like a hen, feeds on the dung-hill all his days, but is served up at last to his lord's table. The other, as a falcon, is fed with partages and pigeons, and carried on his master's fist. But when he dies, is flown to the moth-hill, and there lies. The rich man lives like diabetes jovially here on earth. Temrelentus Davidius. Make the best of it, and boast himself in the multitude of his riches. Psalm 49, 6, 11. He thinks his house, called after his own name, shall continue forever, but he perishes like a beast. Verse 20. His way out is his folly. Verse 13. Male perta, male dilabunta. Like sheep they lie in the grave. Verse 14. Puncto discendent at infernum. They spend their days in wealth, and go suddenly down to hell. Job 21, 13. For all physicians and medicines enforcing nature, a swooning wife. Families complaints, friends tears, dirges, masses, nanias, funerals. For all orations, counterfeit-hired acclamations, eulogiums, epitaphs, herses, heralds, black mourners, solemnities, obelisks, and mausolean tombs. If he have them, at least he, like a hog, goes to hell with a guilty conscience. Procto hostila tavid infernus or swum. And a poor man's curse. His memory stinks like the snuff of a candle when it is put out, scourless libels and infamous obelisks accompany him. When, as poor Lazarus is de Sarkarium, the temple of God, lives and dies in true devotion, hath no more attendance but his own innocence. The heaven atum desires to be dissolved, buried in his mother's lap, and hath a company of angels ready to convey his soul into Abraham's bosom. He leaves an everlasting and a sweet memory behind him. Crassus and Scylla are indeed still recorded, but not so much for their wealth as for their victories. Crises for his end, solemn for his wisdom. In a word, to get wealth is a great trouble, anxiety to keep, grief to lose it. Quedignum stolidis mentibus imprecca, opes onores ambient, edcum falso glare mole paraverint, tumvera cognoscant bona. But consider all those other unknown concealed happinesses which a poor man hath. I call them unknown because they be not acknowledged in the world's esteem, all so taken. O fortunatus nimium bona si sur no rint. Happy they are in the meantime if they would take notice of it. Make use or reply it to themselves. A poor man wise is better than a foolish king. Ecclesiastes 2.13. Poverty is the way to heaven. The mistress of philosophy. The mother of religion, virtue, sobriety, sister of innocencey, and an upright mind. How many such incomiums might I add out of the fathers, philosophers, orators? It troubled many that are poor. They account of it as a great plague, curse, a sign of God's hatred, ipsum skellus, damned villainy itself, a disgrace, shame, and reproach. But to whom or why? If fortune hath envied me wealth, thieves have robbed me. My father hath not left me such revenues as others have, that I am a younger brother, basely born, Crescine Lucche Genus. So don't quay parentum, no man, of mean parentage, a dirt-dorber son. Am I therefore to be blamed? An eagle, a bull, a lion, is not rejected for his poverty. And why should a man? Tis fortune I tell him, non culpray, fortune's fault, not mine. Good sir, I am a servant to use Seneca's word. Howsoever your poor friend, a servant, and yet your chamber-fellow. And if you consider better of it, your fellow-servant, I am thy drudge in the world's eyes, yet in God's sight, peradventure, thy better. My soul is more precious, and I dearer unto him. Etiam servi diis quay sunt, as Evangelus at large proves in Maccobius. The meanest servant is most precious in his sight. Thou art an epicure. I am a good Christian. Thou art many parasangs before me in means, favour, wealth, honour. Claudius is Narcissus. Nero's Massa. Domitian's Parthenius. A favourite. A golden slave. Thou coverst thy flaws with marble, thy roofs with gold, thy walls with statues, fine pictures, curious hangings, etc. What of all this? Calcus opus, etc. What's all this to true happiness? I live and breathe unto that glorious heaven, that august capital of nature, enjoy the brightness of stars, that clear light of sun and moon, those infinite creatures, plants, birds, beasts, fishes, herbs, all that see and land afford, far surpassing all that art and opera lentia can give. I am free, and which Seneca said of Rome. Cullman Liberos, Texas. Submar more at our Posteria Servitor's Habitavit. Thou hast amothea cornu, plenty, pleasure, the world at will. I am despicable and poor, but a word overshot, a blow in colour, a game at tables, a loss at sea, a sudden fire, the princes dislike, a little sickness, etc., may make us equal in an instant. Howsoever take thy time, triumph and insult a while, canest equate, as Alfonso said, death will equalize us all at last. I live sparingly in the meantime. I'm clad homely, fair hardly. Is this a reproach? Am I the worst for it? Am I contemptible for it? Am I to be reprehended? A learned man in Nevisanus was taken down for sitting amongst gentlemen. But he replied, my nobility is about the head, yours declines to the tail, and they were silent. Let them mock, scoff, and revile. It is not thy scorn, but his that made thee so. He that mocketh the poor, reproaches him that made him. Proverbs forty, five. And he that rejoices at affliction shall not be unpunished. For the rest, the poor thou art, the happier thou art, due to your est at non-melior saith epictatus. He is richer, not better than thou art, not so free from lust, envy, hatred, ambition. Ve artiste illaic reproc on negotius, paterna rura borbes exerket suis. Happy he, in that he is freed from the tummels of the world, he seeks no honors, gapes after no preferment, flatters not, envies not, temporiseth not, but lives privately, and well contented with his estate. Nex space corte avidas, neg corum pasquit inanum. S'corus corfata cadant. He is not troubled with state matters, where the kingdoms thrive better by succession or election, where the monarchies should be mixed, temperate or absolute, the house of Ottomans and Austria is all one to him. He inquires not after colonies or new discoveries, whether Peter were at Rome or Constantine's donation be of force, what comets or new stars signify, whether the earth stand or move, there be a new world in the moon or infinite worlds, etc. He is not touched with fear of invasions, factions or emulations. Felix illaic anime diviscre similimus ipsis, quem non modaki resplendent gloria fruco solicitat, non fastosi mala gaudia luxus, sed tacitus sinet iraides, ed paupere cultu, exigit inocluae tranquila silentia vitae. A happy soul and like to God himself, will not vain glory macerate or strife, or wicked joys of that proud swelling pelf, but leads a still, poor and contented life. A secure, quiet, blissful state he hath, if he could acknowledge it, but here is the misery, that he will not take notice of it. He repines at rich men's wealth, brave hangings, dainty fair, as Simonidae is objected to heron. He hath all the pleasures of the world, inlectis eboneis dormit, renum fialis bibit, optimus ungrentis deliberitur. He knows not the affliction of Joseph, stretching himself on ivory beds, and singing to the sound of the viol, and it troubles him that he hath not the like. There is a difference, he grumbles, between lap-lolly and pheasants, to tumble in the straw, and lie in a down bed, betwixt wine and water, a cottage and a palace. He hates nature, as Pliny characterised him, that she hath made him lower than a god, with the gods that any man goes before him. And although he hath received much, yet, as Seneca follows it, he thinks in an injury that he hath no more, and is so far from giving thanks for his tribunship, that he complains he is not praetor. Neither doth that please him, except he may be consul. Why is he not a prince? Why not a monarch? Why not an emperor? Why should one man have so much more than his fellows? One man have all, another nothing. Why should one man be a slave or drudge to another? One surfeit, another starve, one lividese, another labour, without any hope of better fortune. Thus they grumble, mutter and repine, not considering that inconstancy of human affairs, judicially conferring one condition with another, or well weighing their own present estate. What they are now, thou mayst shortly be, and what thou art racial likely be. Expect a little, compare future and times past with the present, see the event, and comfort thyself with it. It is as well to be discerned in commonwealths, cities, families, as in private men's estates. Italy was once lord of the world, roamed the queen of cities, wanted herself of two myriads of inhabitants, now that all commanding country is possessed by petty princes, roamed a small village in respect. Greece of all's deceit of civility, mother of sciences and humanity, now forlorn the nurse of barbarism, a den of thieves. Germany then, saith Tacitus, was incult and horrid, now full of magnificent cities, Athens, Corinth, Carthage, how flourishing cities, now buried in their own ruins. Corvorum, Verorum, a prorum at Bestiarum Luster, like so many wildernesses, a receptacle of wild beasts, Venice of poor Fishtown, Paris, London, small villages in Caesar's time, now most noble emporiums, Valois, Plantagenet, and Scaliga, how fortunate families, how likely to continue. Now quite extinguished and rooted out, he stands aloft today, full of favour, wealth, honour, and prosperity, in the top of fortune's wheel, to-morrow in prison, worse than nothing, his son Verbega. Thou art a poor servile drudge, for ex-populi, a very slave, thy son may come to be a prince, with maximinas, agusocles, etc., a senator, a general of an army. Thou standest bare to him now, workest for him, drudgest for him, and his, takeest an arms of him. They but a little, and his neck there, peradventure shall consume all with riot, be degraded, thou exalted, and he shall beg of thee. Thou shalt be his most honourable patron, he, thy devout servant, his posterity shall run, ride, and do as much for thine, as it was with Frisgavald and Cromwell, it may be for thee. Citizens devour country gentlemen, and settle in their seats. After two or three descents, they consume all in riot, it returns to the city again. Novus incola venet, nampropriai teluris herum natura, necquae illum, nec me, nec crancrum statuit, nors expulit ille. Illum aut necquatiaes, aut vathri in skitia duris. How relived at a more frugal rate, since this new stranger seized on our estate, nature will no perpetual heir assign, or make the farm his property or mine. He turned us out, but follies all his own, all lawsuits and their neighbouries yet unknown, all all his follies and his lawsuits past, some long live there shall turn him out at last. A lawyer buys out his poor client, after a while his clients' posterity buy out him and his, so things go round ebb and flow. Nunc aga umbreni subnominei, nupur of feli dictus erat, noli propius, said Kedit in usum, nunc mihi nunc aliiz. The farm, once mine, now bears umbrenus' name. The use alone not property, we claim, then be not with your present lot depressed, and meet the future with undaunted breast. As he said then, aga cuius, quot habeis dominoce. So say I of land, houses, movables and money. Mine today, his anon, whose tomorrow. In fine, as Machiavelle observes, virtue and prosperity beget rest, rest idleness, idleness riot, riot destruction from which we come again to good laws, good laws engender virtuous actions, virtue, glory and prosperity. And it is noticed on then, as Ducardine adds, for a flourishing man, city or state to come to ruin, nor in felicity to be subject to the law of nature. Ergo terrena calcanda, citi yender coelestia. Therefore I say, scorn this transitory state, look up to heaven. Think not what others are, but what thou art, cua parte locatus est in re, and what thou shalt be, what thou mayst be. Do, I say, as Christ himself did, when he lived here on earth. Imitate him as much as in the lies. How many great Caesar's, mighty monarchs, tetrarchs, dynasties, princes lived in his days, in what plenty, what delicacy, how bravely attended, what a deal of gold and silver, what treasure, how many sumptuous palaces had they, what provinces and cities, ample territories, fields, rivers, fountains, parks, forests, lawns, woods, cells, etc. Yet Christ had none of all this. He would have none of this. He voluntarily rejected all this. He could not be ignorant. He could not err in his choice. He condemned all this. He chose that which was safer, better and more certain, and less to be repented. A mean estate, even poverty itself. And why dost thou then doubt to follow him, to imitate him, and his apostles, to imitate all good men? So do thou, tread in his divine steps, and thou shalt not err eternally, as too many worldlings do, that run on in their own disilute courses to their confusion and ruin, thou shalt not do amiss. Whatsoever thy fortune is, be contented with it. Trust in him, rely on him, refer thyself wholly to him. For know this in conclusion. Non est volentis, nec corentis, sed miserentis dea. Tis not as men, but as God will. The Lord make us poor, and make us rich. Bring us low, and exalt us. 1 Samuel 2 verses 7 and 8. He lifteth the poor from the dust, and raiseth the beggar from the dung hill, to set them amongst princes, and make them inherit the seat of glory. Tis all as he pleaser, how and when and whom. He that appoints the end, though to us unknown, appoints the means likewise to bordinates to the end. End of section 22 Section 23 of the Anatomy of Melancholy, volume 2. This is a Libyvox recording. All Libyvox recordings are in the public domain. For more information or to volunteer, please visit Libyvox.org. Recording by Morgan Scorpion. The Anatomy of Melancholy, volume 2, by Robert Burton. Section 23. Partition 2. Section 3. Member 3. Part 2. Yea, but their present estate crucifies and torments most mortal men. They have no such forecast to see what may be, what shall likely be, but what is, though not wherefore, or from whom. Their present misfortunes blind their souls, and an envious eye which they cast upon other men's prosperity, vicinucre, precus grandius in the habit. How rich, how fortunate, how happy is he. But in the meantime he doth not consider the other miseries, his infirmities of body and mind that accompany his estate, but still reflect upon his own false-conceived woes and wants. Whereas, if the matter were duly examined, he is in no distress at all. He hath no cause to complain. Tolle querilis, proper enim, nun est querirem, sopettit busus. Then cease complaining, friend, and learn to live. He is not poor to whom kind fortune grunts, even with a frugal hand what nature wants. He is not poor. He is not in need. Nature is content with bread and water. And he that can rest satisfied with that, may contend with Jupiter himself for happiness. In that golden age somnus did it umbra salubrez, potum quoque lubricus annus. The tree gave wholesome shade to sleep under, and the clear rivers drink. The Israelites drank water in the wilderness. Samson, David, Saul, Abraham's servant, when he went for Isaac's life, the Samaritan woman, and how many besides might I reckon up? Egypt, Palestine, whole countries in the Indies that drank pure water all their lives. The Persian kings themselves drank no other drink than the water of Kerspeth that runs by Susa, which was carried in bottles after them, wither so ever they went. Jacob desired no more of God, but bread to eat and clothes to put on in his journey. Genesis, 28, 20. Vene es crededus obtulit parka quod satis est manu. Bread is enough to strengthen the heart. And if you study philosophy of right, safe modorensis, whatsoever is beyond this moderation, is not useful but troublesome. Agelius out of Euripides accounts bread and water enough to satisfy nature, of which there is no surfeit. The rest is not a feast but a riot. Hirome esteems him rich that hath bread to eat and a potent man that is not compelled to be a slave. Hunger is not ambitious so that it hath to eat and thirst doth not prefer a cup of gold. It was no Epicurean speech or Epicure. He that is not satisfied with a little will never have enough and very good counsel of him in the poet. O my son, mediocrity of means agrees best with men. Too much is pernicious. Davidii grandes homini sent the very parka I call animal. And if thou canst be content thou hast abundance nihil est, nihil deest thou hast little thou wantest nothing. It is all one to be hanged in a chain of gold or in a rope to be filled with dainties or coarser meat. Syventry bernie Syllatory pedibusquid tourist nealdivitii potteront regales adere mages. If belly, sides and feet be well at ease a prince's treasure can thee no more please. Socrates in the fair seeing so many things bought and sold such a multitude of people convented to that purpose explained forthwith O ye gods, what a sight of things do not I want. It is thy want alone that keeps thee in health of body and mind and that which thou persecutest and abhorrest as a feral plague is thy physician and chiefest friend which makes thee a good man, a healthful, a sound, a virtuous and honest and happy man. For when virtue came from heaven, as the poet feigns, rich men kicked her up, wicked men abhorred her, courtiers scoffed at her, citizens hated her, and that she was thrust out of doors in every place. She came at last to her sister Poverty, where she had found good entertainment. Poverty and virtue dwell together. O retid tuta facultas for Paris Angostique lares O muno anondum intellecta deum. How happy art thou if thou couldst be content. Godliness is a great gain. If a man can be content with that which he has, one Timothy 6.6, and all true happiness is in a mean estate. I have a little wealth, as he said. Said cross Animas Madness facet, a kingdom in conceit. Nilamplius opto Mayanate Nisi utpropia haik my heith muno a facet. I have enough and desire no more. D.e. bene fecumd in opus me quacque pusillie fecumd anime. Tis very well and to my content. Vestum et fortunum con kinam portia cram laxum probo. Let my fortune and my garments be both alike fit for me. And which Sebastian Ostorinus sometimes Duke of Venice calls to be engraven on his tomb in St. Mark's Church. Here, O ye venetians, and I will tell you which is the best thing in the world. To contend it. I will engrave it in my heart. It shall be my whole study to contend it. Let them take wealth stochora stercas amet so that I may have security. Bene crelaturate vixit. Though I live obscure, yet I live clean and honest. And when, as the lofty oak is blown down, the silky reed may stand. Let them take glory for that's their misery. Let them take honour so that I may have heart these. Ducmi or Jupiter et to fortum et cetera. Lead me, O God, wither thou wilt. I am ready to follow. Command I will obey. I do not envy at their wealth, titles, offices. Stet pre cuncré rolet fortum au lai calmenai lupicor me ducus saturat crea let me live quiet and at ease. Eremus fortace as he competed himself. Condo illi non erot when they are dead and gone and all their punk vanished our memory may flourish. Dant perenis demata non peritura moussae. Let him be my lord, patron, baron, earl, and possess so many goodly castles. It is well for me that I have a poor house and a little wood, and a well by it, et cetera. His me consulor, Victorum Sravius, Arxiquastor avus pato atcré meus paturuscré recent. With which I feel myself more truly blessed than if my sire, the Christ of power, possessed. I live, I thank God, as merrily as he, and triumph as much in this my mean estate as if my father and uncle had been Lord Treasurer, or my Lord Mayor. He feeds of many dishes, I of one, Cricristum curat, non-multum curat cram de preciusis, hibid sturtus conviciat. What care I of what stuff my excrement be made? He that lives according to nature cannot be poor, and he that exceeds can never have enough. Totus non-sufficit orbis. The whole world cannot give him content. A small thing that the righteous have is better than the riches of the ungodly, psalms 3719, and better is a poor morsel with quietness than abundance with strife. Proverbs 17.7 Be content, then. Enjoy thyself, and as Cricristum advises, be not angry for what thou hast not, but give God hearty thanks for what thou hast received. Steedad orus scola, minsa minus scola, parque referta, ne pete brandia, lottaque brandia, lite repleta. But what want is thou to expostulate the matter, or what has thou not better than a rich man, health, and wealth, children, security, sleep, friends, liberty, diet, apparel, and what not, or at least mayst have the means being so obvious, easy, and well-known, for as he inculcated to himself, written quite back in Beatiorum, ducandissume martiales, hike sunt, race non-parte labore, sed relicta, loose nuncrom, etc. I say again, thou hast, or at least mayst have, if thou wilt thyself, and that which I am sure he wants, a merry heart. Passing by a village in the territory of Milan, south St. Augustine, I saw a poor beggar that had got be like his belly full of meat, jesting, and merry. I sighed, and said to some of my friends that were then with me, what a deal of trouble, madness, pain, and grief to resustain and exaggerate onto ourselves, to get that secure happiness which this poor beggar hath prevented us of, and which we, per adventure, shall never have. For that which he hath now attained, with the begging of some small pieces of silver, a temporal happiness, and present hearts' ease, I cannot compass with all my careful windings, and running in and out. And surely the beggar was very merry, but I was heavy. He was secure, but I timorous. And if any man should ask me now whether I had rather be merry or still so solicitous and sad, I should say merry. If he should ask me again whether I had rather be as I am, or as this beggar was, I should sure choose to be as I am, tortured still with cares and fears, but out of peevishness, and not out of truth. That which St. Augustine said of himself here in this place, I may truly say to thee thou discontented wretch, thou coitus-niggered, thou churl, thou ambitious and swelling toad, she's not want but peevishness, which is the cause of thy woes, settled by an affection, thou hath enough. De Nicre said Phineas Quarendi, Quarque habeas plus, Pulperium meturus minus, et finiri laborum in Cipias, parto, called Avedas, Ruterre. They can end of scraping, purchasing this manor, this field, that house, or this and that child, thou hast enough for thyself and them. Quod Pettis Hic est, est lubris, animus detain on defecate aqueous. She's at hand, at home already, which thou so earnestly seekest, but O sea angolous illay, proxmus acedat, quinnunk denormat agelum. O that I had, but that one nook of ground, that field there, that pasture, O sea venan argente, forsquith me he monstret. O that I could, but find a pot of money now, to purchase, et cetera, to build me a new house, to marry my daughter, place my son, et cetera. O if I might but live a while longer to see all things settled, some two or three years, I would pay my debts, make all my reckonings even. But they are common past, and thou hast more business than before. O madness, to think to settle that in thine old age, when thou hast more, which in thy youth thou canst not now compose having but a little. Pyrrhus would first conquer Africa, and then Asia, et tomes raviter agere, and then live merrily and take his ease. But when Cinius the orator told him he might do that already, it jampose fiere, rested satisfied, condemning his own folly. Cipava liquid componere magnus, thou mayst do the like, and therefore be composed in thy fortune. Thou hast enough. He that is wet in a bath can be no more wet if he be flung into Tiber, or into the ocean itself, and if thou hadst all the world, or a solid mass of gold as big as the world, thou canst not have enough. Enjoy thyself at length, and that which thou hast. The mind is all. Be content. Thou art not poor, but rich, and so much the richer, as Censoringus well writ to Carellius, Contopachiora optas, noncroplora posides, in wishing less, not having more. I say, then, non-educate orpes, said Minare could be detates, his epicurus of wealth, but diminish thy desires, and as Chrysostome well seconds him, Civis detari contemne divitias. That's true plenty, not to have, but not to want riches, none haberi said none in de Gere, vera abundantia, his more glory to contemn than to possess, et nihil a Gere estiorum, and to want nothing is divine. How many death, dumb, halt, lame, blind, miserable persons could I reckon up that are poor, and with all distressed, in imprisonment, banishment, galley slaves, condemned to the minds, quarries, to guives, in dungeons, perpetual throdom, than all which thou art richer. Thou art more happy, to whom thou art able to give an arms, a lord in respect, a petty prince. Be contented, then I say, repine and mutter no more. For thou art not poor, indeed, but in opinion. Yea, but this is very good counsel, and rightly applied to such as have it, and will not use it, that have a competency, that are able to work and get their living by the sweat of their brows, by their trade, that have something yet. He that hath birds may catch birds, but what shall we do that are slaves by nature, impotent and unable to help ourselves, mere beggars, that languish and pine away, that have no means at all, no hope of means, no trust of delivery, or of better success, as those old Britons complained to their lords and masters, the Romans, oppressed by the Picts. Mare add Barbaros, Barbarie add Mare. The barbarians drove them to the sea. The sea drove them back to the barbarians. Our present misery compels us to cry out and howl, to make our moan to rich men. They turn us back with a scornful answer to our misfortune again and will take no pity of us. They commonly overlook their poor friends in adversity. If they chance to meet them they voluntarily forget and will take no notice of them. They will not. They cannot help us. Instead of comfort they threaten us, miscall, scoff at us. To aggravate our misery give us bad language, or if they do give good words what's that to relieve us? According to that of Thales faculty est alios mnere who cannot give good counsel. It is cheap, it costs them nothing. It is an easy matter when one's belly is full to reclaim against fasting. Quistato est plena lada de junior ventre. Does the wild-ass bray when he has glass of water? Job 6.5 Necre en un popular Romano quid cran protest est alatius. No man living soldier cun so merry as the people of Rome when they had plenty. But when they came to want to be hunger-starved neither shame nor laws nor arms nor magistrates could keep them in obedience. Seneca pleaded hard for poverty and soldiered those lazy philosophers when he was rich. They had wherewithal to maintain themselves. But doth any poor man extol it? There are those says Bernard that approve of a mean estate but on that condition they never want themselves and some again are meek so long as they may say or do what they list but if occasion be offered how far are they from all patients? I would to God as he said no man should commend poverty but he that is poor as it would relieve help or ease others. Nuccinus Audis Acre es divinus Apollo Dicmihi Cuinumus non habit Unde petat Now if thou hears us and art a good man tell him at once to get means if you can. But no man hears us we are most miserably dejected the scum of the world Vix habit in Nobis We can get no relief no comfort no sucker We have tried all means yet find no remedy No man living can express the anguish and bitterness of our souls but we that endure it We are distressed forsaken in torture of body and mind in another hell and what shall we do? When crosses the Roman consul warred against the Parthians after an unlucky battle fought he fled away in the night and left four thousand men sore sick and wounded in his tents to the fury of the enemy which when the poor men perceived Clamoribus et Ululatibus omnia complerunt they made lamentable moan and warred downright as loud as Homer's Mars when he was hurt which the noise of ten thousand men could not drown and all for fear of present death but our estate is far more tragical and miserable much more to be deplored and far greater cause have we to lament the devil and the world persecute us all good fortune has forsaken us we are left to the rage of beggary cold, hunger, thirst nastiness, sickness irksomeness to continue all torment, labour pain, to derision and contempt bitter enemies all and far worse than any death death alone we desire death we seek yet cannot have it and what shall we do called male fers a srekske fers bene accustomed by self to it and it will be tolerable at last yay but I may not, I cannot in me consumes it fers fortuna no kendo I am in the extremity of human adversity and as a shadow leaves the body when the sun is gone I am now left and lost and quite forsaken of the world krijaket in terror non habit undekadat comfort thyself with this yet thou art at the worst and before it be long it will either overcome thee or thou it if it be violent it cannot endure out solvetor out solvet let the devil himself and all the plagues of Egypt come upon thee at once ne tu kede malis sed contra ordentio ito be of good courage misery is virtue's wet stone serpents, cities outdoor, arani dulkia virtuti as Kato told his soldiers marching in the deserts of Libya mist, heat, sands, serpents were pleasant to a valiant man honourable enterprises are accompanied with dangers and damages as experience evincer they will make the rest of thy life relish the better but put case they continue thou art not as so poor as thou was born and as some hold much better to be pitied than envy but be it so thou hast lost all poor thou art dejected in pain of body grief of mind thine enemies insult over thee thou art as bad as Job yet tell me, South Chrysostom was Job or the devil a greater conqueror surely Job the devil had his goods he sat on the mock hill and kept his good name he lost his children health, friends but kept his innocencey he lost his money but he kept his confidence in God better than any treasure do thou then, as Job did triumph, as Job did and be not molested as every four is said Croatione Poteiro how shall this be done? Chrysostom answered faculty see Coelum co-gitaveris with great facility if thou shalt but meditate on heaven Hannah wept sore and troubled in mind could not eat but why weepest thou? said Elkinata husband and why eatest thou not? why is thine heart troubled? am not I better to thee than ten sons? and she was quiet thou art here vexed in this world but say to thyself why art thou troubled? O my soul is not God better to thee than all temporalities and momentary pleasures of the world? be then pacified and though thou beest now per-adventure in extreme want it may be tis for thy further good to try thy patience as it did Job's and exercise thee in this life trust in God and rely upon him and thou shalt be crowned in the end what's this life to eternity? the world hath forsaken thee thy friends and fortunes all are gone yet know this that the very hairs of thine head that God is a spectator of all thy miseries he sees thy wrongs, woes, and wants tis his good will and pleasure it should be so and he knows better what is for thy good than thou thyself his providence is over all at all times he hath set a guard of angels over us and keeps us as the apple of his eye psalms 27.8 some he doth exalt with worldly riches, honors, offices, and peppermints as so many glistering stars he makes to shine above the rest some he doth miraculously protect from thieves, incursions sword, fire, and all violent mischances and as the poet feigns of that like in Panderas, by Cayenne's son when he shot at Menelaus the Grecian with a strong arm in deadly arrow Pallas, as a good mother, keeps flies as the child's face asleep turned by the shaft and made it hit on the buckle of his girdle so some he solicitously defends others he exposes to danger poverty, sickness, want, misery he chastises us and corrects as to him seems best in his deep, unsearchable and secret judgment and all for our God the tyrant took the city south cross a stone God did not hinder it they captives, so God would have it he bound them, God yielded to it flung them into the furnace God permitted it heats the oven hotter it was granted and when the tyrant had done his worst God showed his power and the children's patience he freed them so can he thee and can help in an instant when it seems to him good rejoice not against me for though I fall, I shall rise when I sit in darkness the Lord shall lighten me remember all those martyrs what they have endured the utmost that human rage and fury could invent with what patience they have borne with what willingness embraced it though he kill me saith Job, I will trust in him just as in ex-Bugnabalus as Chrysostom holds a just man is impregnable and not to be overcome the galt may hurt his hands lameness his feet convulsions may torture his joints but not rectum mentum his soul is free Nempepecus remlectus Argentum tolius licet in Manichus ed compedibus saivo tenias custode perhaps you mean my cattle, money, movables or land then take them all but slave, if I command a cruel jailer shall thy freedom seize take away his money his treasure is in heaven banish him his country he is an inhabitant of that heavenly Jerusalem cast him into bands his conscience is free kill his body it shall rise again he fights with a shadow that contends he will not be moved se fatis illabata orbis impavidum feriant ruini though heaven itself should fall on his head he will not be offended he is impenetrable as an anvil hard as constant as Job if se deus simil adquae vo let me solvet opinor a god shall set me free whener I please be thou such a one let thy misery be what it will what it can with patience endure it thou mayst be restored as he was teris proscriptibus adquaelem propera ab hominibus desertus ad deum fuge the poor shall not always be forgotten the patient abiding of the meek shall not perish forever psalms 10 18 verse 9 the lord will be a refuge of the oppressed and a defence in the time of trouble servus epictatus multilati corporis erus pauper ad haip inter carus erat superis lame was epictatus and poor virus yet to them both god was propitious end of section 23 section 24 of the anatomy of melancholy volume 2 this is a librivox recording all librivox recordings are in the public domain for more information or to volunteer please visit librivox.org recording by Morgan Scorpion the anatomy of melancholy volume 2 by Robert Burton section 24 partition 2 section 3 member 3 part 3 Lodovica's verte manas that famous traveller endured much misery yet surely, safe scargher he was Virdio Carlos in that he did escape so many dangers god especially protected him he was dear unto him modo in a gestarte tribulatione convale de plurationes etc thou art now in the veil of misery in poverty in agony in temptation rest, eternity happiness, immortality shall be thy reward as chrytostone pleads if thou trust in god and keep thine innocencey non simale nunc et olim sic erit semper a good hour may come upon a sudden expect a little yea, but this expectation is it which tortures me in the meantime tutora expectans angor whilst the grass grows the whole starves despair not but hope well sperobate, tibimelius lux crastina ducet dum spiras spera cheer up I say be not disperid speres alit agricolas he that sows in tears shall reap in joy Psalm 126 7 si fortune e speranche me contente hope refresher as much as misery to fesseth hard beginnings have many times prosperous events and that may happen at last which never was yet a desire accomplished delights the soul Proverbs 13 19 grata superveniet crinonsperatibo horror which makes me enjoy my joys long wished at last welcome that hour shall come when hope is passed Allowing morning may turn to a fair afternoon nubes solect pulsar candidas iraidees the hope that is deferred is the fainting of the heart but when the desire cometh it is a tree of life Proverbs 13 12 svarismum es roti compost fieri many men are both letted and miserable at first but afterwards most happy and often times it so falls out as Machiavelle relates of Cosmo de Medici that fortunate and renowned citizen of Europe that all his youth was full of perplexity, danger and misery till forty years were passed and then upon a sudden the son of his honour broke out as through a cloud Huniades was fetched out of prison and Henry III of Portugal out of a poor monastery to be crowned kings multi-cadent intercalachem suprimacre lava many things happen between the cup and the lip beyond all hope and expectation many things fall out and who knows what may happen nondom, omnium, dierum, sorris or cigerunt as Philippus said all the sons are not yet said a day may come to make amends for all though my father and mother forsake me yet the lord will gather me up Psalm 2710 wait patiently on the lord and hope in him Psalm 377 be strong hope and trust in the lord and he will comfort thee and give thee thine heart's desire Psalm 2714 Spirate et vosmet rebus servate secundis hope and reserve yourself for prosperity Threat not thyself because thou art poor contempt or not so well for the present as thou wouldst be not respected as thou oughtst to be by birth, place, worth or that which is a double corrosive thou hast been happy honourable and rich art now distressed and poor a scorn of men a burden to the world irksome to thyself and others thou hast lost all misurum est frisse felicum and as Poratius calls it infelicissimum genus infortunii this made Timon half mad with melancholy to think of his former fortunes and present misfortunes this alone makes many miserable wretches discontent I confess it is a great misery to have been happy the quintessence of infelicity to have been honourable and rich but yet easily to be endured security succeeds and to a judicious man a far better estate the loss of thy gods and money is no loss thou hast lost them they would otherwise have lost thee if thy money be gone thou art so much the lighter and as Saint Hyrum persuades rusticus the monk to forsake all and follow Christ gold and silver are two heavy metals for him to carry if it seeks heaven are a proximum gemus at lapidase arum at inutile sumimateria mali mitamus scelerum sihenne pornete Zeno the philosopher lost all his gods by shipwreck he might like of it fortune had done him a good turn or pays ame animum or ferre non-protest she can take away my means but not my mind as ever after for she could not rob him that had naught to lose for he was able to contend more than they could possess or desire Alexander sent a hundred talents of gold to Fokion of Athens for a present because he heard he was a good man but Fokion returned his talents back again with a primete me in posterum virum bonum essay to be a good man still let me be as I am non me arum posco nec me precium that thebun cratis flung of his own accord his money into the sea abite numi egol vos mergam ney mergar al robis I had rather drowned you than you should drown me can stoics and epicures thus contend wealth and shall not we that are Christians it was mastula voxet preclara a generous speech of Cotter in Salast many miseries have happened unto me at home and in the wars of broad of which by the help of God some I have endured some I have repelled and by my own valour overcome courage was never wanting to my designs nor industry to my intents for sparity or adversity could never alter my disposition a wise man's mind as Seneca holds is like the state of the world above the moon ever serene come then what can come before what may befall infractum in victimque animum oponas rebus angustis animusus adque fortis appare haraque old 11 book 2 hope and patience are two sovereign remedies for all the surest reposal the softest cushions to lean on in adversity dorum sed levius fit patentia crit crit coeigere as nefas what can't be cured must be endured if it cannot be helped or amended make the best of it neccese tarti crise a comodat sapit he is wise that suits himself to the time as at a game at tables so do by all such inevitable accidents it a vita est hominem quasi cumludas testi I am not sure I am sure I am sure I am sure ... ... ... examples, and teasing our power, as they say, to make O'Mal ourselves. Conform thyself then to thy present fortune, and cut thy coat according to thy cloth. Ot quimus, quod ayunt, quando quod volumus non liquet, be contented with thy loss, state, and calling, whatsoever it is, and rest as well satisfied with thy present condition in this life, este quod es, quod sunt ali e, sine qual im bet ese, quod non es, no less, quod potes ese, velis, be as thou art, and as they are, so let others be still, what is and may be covert. And as he that is invited to a feast eats what is set before him, and looks for no other, enjoy that thou hast, and ask no more of God than what he thinks fit to bestow upon thee. Non quibis contingit adire co-insum. We may not be all gentlemen, all catoes, all lily, as Tully tells us, all honourable, illustrious, and serene, all rich. But because mortal men want many things, therefore says Theodorette, has God diversely distributed his gifts, wealth to one, skill to another, that rich men might encourage and set poor men at work. Poor men might learn several trades to the common good. As a piece of aris is composed of several parcels, some wrought of silk, some of gold, silver, cruel of diverse colours, all to serve for the exonation of the whole. Music is made of diverse discords and keys, a total sum of many small numbers, so is a common wealth of several unequal trades and callings. If all should be co-easy and dowry, all idle, all in fortunes equal, who should till the land? As M'nenius Agrippa well satisfied the tumultuous rout of Rome in his elegant apologue of the belly and the rest of the members, who should build houses, make our several staffs for raiment? We should all be starved for company, as poverty declared at large in Aristophanus Plutus, and so at last to be as we were at first. And therefore God hath appointed this inequality of states, orders, and degrees, a subordination, as in all other things. The earth yields nourishment to vegetables, sensible creatures feed on vegetables, both are substitutes to reasonable souls, and men are subject amongst themselves, and all to higher powers, so God would have it. All things then being rightly examined and duly considered as they ought, there is no such cause of so general discontent. It is not in the manner itself, but in our mind, as we moderate our passions and esteem of things. Nihil aliod neccesarium utsis misa, safe garden. Crom utte miserum cretas, let thy fortune be what it will, tis thy mind alone that makes thee poor or rich, miserable or happy. Vidi ego, safe divine Seneca, in Villa Hillare at Amena Maistos, at Medea Solitudinae Occupatos. Non locus, said animus facet ad tranquillitatum. I have seen men miserably dejected in a pleasant village, and some again well occupied and at good ease in a solitary desert. It is the mind not the place cause of tranquillity, and that gives true content. I will yet add a word or two for a corollary. Many rich men, I dare boldly say it, that lie on down beds with delicacies pampered every day, in their well furnished houses live at less heart ease, with more anguish, more bodily pain, and through their intemperance, more bitter hours than many a prisoner or galley slave. Makenus in Pluma aque, Vigilat aque regulus indolio. Those poor starved hollanders, Mumbartison the captain left in Nova Zembla, Anno 1596, or those eight miserable Englishmen that were lately left behind to winter in a stove in Greenland in 77 degrees of latitude 1630, so pitifully forsaken, and forced to shift for themselves in a vast dark and desert place, to strive and struggle with hunger, cold, desperation, and death itself. To the patient and quiet mind, I say it again and again, he gives true peace and content, so for all other things they are, as old Kremes told us, as we use them. Parentes, patriam, amicos, genus, cognates, divitias, parents, friends, fortunes, country, birth, alliance, etc. ebb and flow with our conceit, please or displease, as we accept and construe them, or apply them to ourselves. Farber, Gwisgwe, Fortunate, Sue, and in some sort, I might truly say, prosperity and adversity are in our own hands. Nemo, ladeturnissi, assapesol, and which Seneca confirms out of his judgment and experience. Every man's mind is stronger than fortune, and leads him to what side he will, a cause to himself, each one of his good or bad life. But will we or nil we make the worst of it and suppose a man in the greatest extremity, to the fortune which some indefinitely prefer before prosperity? Of two extremes, it is the best. Luxuriant, anima, rabus, plerum, quay, secundis. Men in prosperity forget God and themselves. They are besotted with their wealth as birds with henbane. Miserable if fortune forsake them, but more miserable if she tarry and overwhelm them. For when they come to be in great place, rich they that were most temperate, sober, and discreet in their private fortunes, as Nero, Ophrel, Vitelius, Iliogabalus, Optomy Imperatores, Nicie Impera sent. Degenerate on a sudden into brute beasts. So prodigious in lust, such tyrannical oppressors, etc., they cannot moderate themselves. They become monsters, odious, harpies, what not? Come to your first opes, honoris adepti sunt. Adroloptatum et otium d'enkeps se convertent. Toscato's note, they cannot contain. For that cause be like. Eutrapolis quicunque no carei volebat, vestimenta dabat pretiosa, biatis enem yam, compulchris tunicis sumet nova consulia et spes, domiat in lucam scoto, postponet onestim, of vicium. Eutrapolis, when he would hurt a knave, gave him gay clothes and wealth to make him brave. Because now rich he would quite change his mind, keep whores, fly out, set honesty behind. On the other side, in adversity many mutter and repine, despair, etc., both bad I confess. As a shoe too big or too little, one pincheth the other sets the foot awry, set a malice minimum. If adversity hath killed his thousand, prosperity hath killed his ten thousand. Therefore adversity is to be preferred. Hike forena indeget, illa solatio, illa phallit, hike instuit. The one deceives, the other instructs. The one miserably happy, the other happily miserable. And therefore many philosophers have voluntarily sought adversity, and so much commend it in their precepts. Demetrius, in Seneca, esteemed it a great infelicity, that in his lifetime he had no misfortune, miserem qui nihil unquam acthidicit, adversity. Adversity, then, is not so heavily to be taken, and we ought not in such cases so much to macerate ourselves. There is no such odds in poverty and riches. To conclude in Hyrum's words, I will ask our Magnificos that build with marble, and bestow a whole manner on a thread. What difference between them and Paul the Eremite, that bare old man? They drink in jewels, he in his hand. He is poor and goes to heaven. They are rich, and go to hell. End of Section 24 Member 4 Against Servitude, loss of liberty, imprisonment, banishment. Servitude, loss of liberty, imprisonment, are no such miseries as they are held to be. We are slaves and servants the best of us all. As we do reverence our masters, so do our masters their superiors. Gentlemen serve nobles, and nobles subordinate to kings. Omnisum regnal graviori regnum. Princes themselves are God's servants. Regues in ipsos imperium est juivis. They are subject to their own laws, and as the kings of China endure more than slavish imprisonment to maintain their state and greatness, they never come aboard. Alexander was a slave to fear. Caesar of pride, respasium to his money. Nihil enim refret. Rerum cis servus ad hominum. Heliogabulus to his gut, and so of the rest. Lovers are slaves to their mistresses, rich men to their gold. Cartiers generally to lust and ambition, and all slaves to our affections, as evangelists well discourses in Macrobius, and Seneca the philosopher. Acedrum servid tutem extremum et inelectabilem. He calls it a continual slavery, to be so captivated by vices, and who is free. Why then dost thou repine? Satis est potens, hyrum seith. Crici vire non cogitor. Thou cariest no burdens, Thou art no prisoner, no drudge, And thousands want that liberty, Those pleasures which thou hast. Thou art not sick, And what would thou have? But, nitimo invitatum, We must all eat of the forbidden fruit. Were we enjoined to go to such and such places, We would not willingly go, But, being barred of our liberty, This alone torments our wandering soul, That we may not go. A citizen of ours, says Carden, Was sixty years of age, and had never been forth of the walls of the city of Milan. The Prince hearing of it, commanded him not to stir out. Being now forbidden that which all his life he had neglected, He earnestly desired, and being denied, Dolore confectus mortum obit, he died for grief. What I have said of servitude, I again say of imprisonment. We are all prisoners. What is our life but a prison? We are all imprisoned in an island. The world itself, to some men, is a prison, Are now as seas as so many ditches, And when they have compassed the globe of the earth, They would feign go see what is done in the moon. In Muscovy and many other northern parts, all over Scandia, They are imprisoned half the year in stoves. They dare not peep out for cold. At Aden in Arabia, they are pending all day long with that other extreme of heat, And keep their markets in the night. What is a ship but a prison? And so many cities are but as so many hives of bees and hills, But that which dour a forest, many seek. Women keep in all winter, and most part of summer, To preserve their beauties. Some for love of study. The Mostonese shaved his beard because he would cut off all occasions from going abroad. How many monks and friars, anchorites abandon the world? Monarchs in Urbe, Fiscus in Arido. Art in prison? Make right use of it, and mortify thyself. Where may a man contemplate better than in solitariness, or study more than in quietness? Many worthy men have been imprisoned all their lives, and it has been occasion of great honour and glory to them, much public good by their excellent meditation. Ptolemaus, king of Egypt, Conviribus, a tenuartis, infirma, valetudine, laboraret, Miro de Schendi, studio affectus, etc. Now being taken with a grievous infirmity of body, that he could not stir abroad, became Spatel's scholar, fell hard to his book, and gave himself wholly to contemplation, and upon that occasion, as mine author adds, Paul Keramum regii, opulentii, monumentum, etc., do his great honour built that renowned library at Alexandria, wherein were forty thousand volumes. Severinas Bertheus never writ so elegantly as in prison. Paul, so devoutly, for most of his epistles were dictated in his bands. Joseph, said Augustine, got more credit in prison than when he distributed corn, and was lord of Pharaoh's house. It brings many a lewd, riotous fellow-home. Many wandering lobes it settles, that would otherwise have been like raving tiders, ruined themselves and others. Banishment is no grievance at all. Omne solemn forti patria, etc. Et patria est ubicumque ben est. That's a man's country where he is, well at ease. Many travel for pleasure to that city, saith Seneca, to which thou art banished, and what a part of the citizens are strangers born in other places. In Colentibus patria, it is their country that are born in it, and they would think themselves banished to go to the place which thou leaveest, and from which thou art so loath to depart. It is no disparagement to be a stranger, or so irksome to be in exile. The rain is a stranger to the earth, rivers to the sea, Jupiter in Egypt, the sun to us all. The soul is an alien to the body, a nightingale to the air, a swallow in the house, and Ganymede in heaven, an elephant at Rome, a phoenix in India, and such things commonly please us best, which are most strange and come the farthest off. Those old Hebrews esteemed the whole world gentiles, the Greeks held all barbarians but themselves. Our modern Italians account of us as dull transalpines by way of reproach. They scorn thee and thy country, which thou so much admirest. It is a childish humour to hone after home, to be discontent at that which others seek, to prefer, as base islanders and Norwegians do, their own ragged islands before Italy or Greece, the gardens of the world. There is a base nation in the north, saith Tlani, called Ciochi, that live amongst rocks and sands by the seaside, feed on fish, drink water. And yet these base people account themselves slaves in respect when they come to Rome. Ita est profecto, as he concludes, multis fortuna parkit imprenum. So it is, fortune favours some to live at home to their further punishment. It is want of judgment. All places are distant from heaven alike. The sun shines happily as warm in one city as in another. And to a wise man there is no difference of climbs. Friends are everywhere to him that behaves himself well, and a prophet is not esteemed in his own country. Alexander, Caesar, Trajan, Adrian, were as so many land leapers, now in the east, now in the west, little at home, and Paulus Venetus, Lodovicus Votamanus, Pinzonus, Cadamustus, Columbus, America's Vespuchius, Vascus Gama, Drake, Candish, Oliver Anott, Choutien, got all their honors by voluntary expeditions. But you say such men's travel is voluntary, we are compelled, and as matter-factors must depart. Yet know this of Plato to be true. Octori de Osumor coa Peregrinus est. God hath an especial care of strangers, and when he wants friends and allies, he shall deserve better and find more favour with God and men. Besides the pleasure of peregrination, variety of objects will make amends, and so many nobles, tolly, Aristides, Themistocles, Theseus, Cordris, etc., as have been banished, will give sufficient credit unto it.