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'， , ， ， ！.！.！ ！！ ！！！~º： *…*:）*, *）（.*?）,;*** ， ！！,---+* …* …|-|-* * · *ſ.º. ，·}，， … ：（ , ， … • ?-， ，----|-*…*… ！> •... •* … ' :-- :-）~~， , ）±（ ）. ， （*· • × |-- -- - - ----- （****... … ···*…? |-|-* …！”！ ± % ~）; ∞ √° × ' .·， ! ） { **）（.*\*.**… ） №, ...?? §. 7, , ºſ 7%-- （,，,，，，,，， ·~*~ |- ·…» º . > *…* ！！！！！！！ ſ ſ~~ ~~！ >' ） ） * ·· « ~~.* ‘.-}} + （&:º.' *）（.*， , ，*;,». %）; Ă，\;\;. №ſí º （3$ $ （; **:§§§§§§）?:%），¿??¿: ·→ ·-~ . …- - ----- } , ， ）:.*¿.· · * ſ; , ; *:）*）\ſ*（r）; *** ！！！！！=== C). · A TREATISE ON WISDOM ! W .2/ BY - 1 ' PIERRE CHARRON PARAPHRASED BY MYRTILLA H. N. DALY WITH AN INTRODUCTION BY MARCUS BENJAMIN La vraie science et le vrai étude de l'homme, c'est raemme. - Charron, "De la Sagesse,'' Lib, 1, Ch. 1, réor, • G. P. PUTNAM'S SONS NEW YORK LoNDoN . »7 West Twenty-third St. 27 King William St., Strand Cbc IRnichcrbockcr )rcss 1891 v\ AA | * - S is a 4- y /?ſ... (- -2 ° 22′ × 2- * D CU &M (43. § & SEP 19 1929 * 18 R A RN CopyRIGHT, 1891 By MYRTILLA. H. N. DALY - * * * * * * * - ". - -- , , "" º lſº sº - ºn 15 tº 4 Cbe knickerbocket pregg, Rew lºork Electrotyped, Printed, and Bound by G. P. Putnam's Sons --- in Memoriam M. N. D. *：）*，，，，，=--~~~~：::：：： ~f PREFATORY NOTE. THE interest in the works of Pierre Charron, of which this paraphrase is an outcome, was first awakened by the tribute Buckle pays to him in his “History of Civilization.” The strong desire to learn more of this priest and philosopher, “who,” says Buckle, “rose to an elevation which to Montaigne would have been inaccessible,” led to an effort to secure a copy of his “Treatise on Wisdom,” and after a long search a quaint and rare translation, made by Samson Lennard early in the seventeenth century, was found in London, upon which the presen volume has been based. . . w § vi Prefatory Wote. Having become a true admirer of this great author, I have tried in this enchiridion to faithfully preserve the expression of his views without the wearisome repetitions of a more leisurely age; to give the crystallized thought without its massive setting, feeling sure that a convenient form of this, his most celebrated work, is all that is needed to win for him a new recognition. The following ex- tract from the “Memoirs of the Countess de Genlis” is of peculiar interest: “Some days before his departure, M. de Talleyrand asked me what orders I had for Paris, when I re- quested him to send me the work called “La Sagesse de Charron.’ Next morning I received a charming note from him, with the book I was desirous of, most elegantly bound, and of an Elzevir edition. Prefatory Note. vii “It happened accidentally that he had this very book, which he kept at the sale of his fine library in Lon- don, and took always along with him, as he was very fond of it.” M. H. N. D. Introduction. xi chaplain to Queen Margaret of Va- lois, the wife of Henri Quatre. Notwithstanding the reputation that he had acquired as a brilliant orator, and, the opportunities now afforded him for advancement, he relinquished his appointment, and in 1588 returned to Paris in order to become a monk in fulfilment of an early vow he had made. Besides, the quiet life in a monastery would give him the time which he desired to devote to philosophical speculations. But his age, being upward of forty- five, proved a barrier to his desires. Refused for the above reason by the Order of Chartreuse, and then by the Celestins, he returned to preaching, first at Angers, and then at Bordeaux. It was here that he , met Montaigne, who at this time held public office, and their acquaint- ance soon ripened into a deep friend- ship, which continued until the death Antroduction. xiii of all religions the Christian was the only true one; and demonstrating to the unbeliever that there was nothing but what was good in the Catholic Church. In the following year he published his “Traité de la Sagesse,” a work which was purely philosophical, and showed the influence of his friend Montaigne. In it the spirit of the free-thinker, rather than that of the theologian, is apparent, and so many of its passages contained unorthodox thoughts that Charron became the victim of violent attacks by his con- temporaries. Notwithstanding his correction of several chapters, not- withstanding his publication in 1600 of the “Réfutation des Hérétiques” with certain of his sermons on the divinity, the creation, the redemp- tion, and the eucharist; notwith- standing his sudden death, which should have disarmed his enemies, xiv Introduction. he and his book were bitterly pur- sued by the state authorities and the Jesuits. The Jesuit Father Gavasse called Charron le patriarche des es- prits fort, and insisted that he was an atheist. After the death of Charron, the authorities in connection with the theological faculty undertook to suppress the “Traité de la Sagesse,” but the President—Jeannin—charged by the Chancellor to revise it, made such corrections that a new edition was printed in 1604, with a life of the author. This is the most cele- brated of his works, and to it Charron owes his place in the history of modern philosophy. Buckle refers to it and says in it “we find, for the first time, an at- tempt made in a modern language to construct a system of morals without the aid of theology.” Else- where he continues: “Taking his Introduction. XV stand, as it were, on the summit of knowledge, he boldly attempts to enumerate the elements of wisdom, and the conditions under which those elements will work. In the scheme which he thus constructs he entirely omits theological dogmas, and he treats with undissembled scorn many of those conclusions which the people had hitherto universally received. He reminds his countrymen that their religion is the accidental result of their birth and education, and that if they had been born in a Mohammedan country they would have been as firm believers in Mo- hammedanism as they then were in Christianity. From this considera- tion, he insists on the absurdity of their troubling themselves about the variety of creeds, seeing that such variety is the result of circumstances over which they have no control. Also it is to be observed that each xvi Antroduction. of these different religions declares itself to be the true one; and all of them are equally based upon super- natural pretensions, such as mys- teries, miracles, prophets, and the like. It is because men forget these things, that they are the slaves of that confidence which is the great obstacle to all real knowledge, and which can only be removed by tak- ing such a large and comprehensive view as will show us how all nations cling with equal zeal to the tenets in which they have been educated. And, says Charron, if we look a little deeper, we shall see that each of the great religions is built upon that which preceded it. Thus the religion of the Jews is founded upon that of the Egyptians; Christianity is the result of Judaism; and, from these two last, there has naturally sprung Mohammedanism. We, therefore, adds this great writer, Introduction. xvii should rise above the pretensions of hostile sects; and, without being ter- rified by the fear of future punish- ment, or allured by the hope of future happiness, we should be con- tent with such practical religion as consists in performing the duties of life; and, uncontrolled by the dog- mas of any particular creed, we should strive to make the soul retire inward upon itself, and by the efforts of its own contemplation admire the ineffable grandeur of the Being of beings, the supreme cause of all created things.” Charron was the first writer in a modern language to point out the doctrine of religious development. Indeed the germ of very many of the advanced thoughts now recog- nized in our modern theology can be distinctly traced back to his writ- ings. The naturalism which was subsequently advanced by Holbach -------------------------------------- - xviii Introduction. and Rousseau is found in the “Traité de la Sagesse.” In the hope that there may be those who desire to know something more of the writings of this author, whose ideas were so far ahead of his time that he was called “an ad- vanced thinker,” this collection of his sentiments has been prepared. MARCUS BENJAMIN. New York, July 1, 1891. AUTHOR'S PREFACE. It is necessary in the beginning of this work to know what wisdom is. At the first view of the simple word some have imagined it to be a qual- ity not common, but exclusive and elevated above that which is ordi- nary, be it good or evil, for it is used in both senses. We say a wise tyrant and thief as well as a wise king and pilot. Opposed to Wis- dom there is not only folly, which is an irregularity of life, but common baseness and plebeian simplicity. Wisdom is strong, well proportioned, a regulation of life, sufficient for whatever is required and necessary. xix Author's Preface. xxi it is the first and highest of the in- tellectual virtues, which may be without either honesty, action, or other moral virtue. The theolo- gists do not make it speculative, but practical, and contend that it is the knowledge of divine things, from which proceeds a judgment and rule of human actions, and they make it twofold: that acquired by study, and like the philosopher's; and that infused and given by God—“com- ing from above, a gift of the Holy Ghost.” The Spirit of God is the Spirit of Wisdom, which is found only in those who are just and free from sin. It is not our purpose to speak of divine wisdom here. Of human wisdom, of which this book treats, the descriptions are various and insufficient; some think that it is only discretion, and advised conduct in man's affairs and conver- sation. This is a most ordinary de- Author's Preface. xxiii is good and profitable. The theolo- gists mount higher, filled with the desire for divine wisdom, and look- ing principally to the eternal good and salvation of mankind, but teach- ing with more austerity. The phi- losophers have also shown excellence not only in their writings but in their honorable and heroic lives. For these reasons in this book I ordinarily fol- low their advice and sayings, not rejecting those of the theologists, for in substance they agree. If I had undertaken to instruct the cloister I must necessarily have followed the advice of the theolo- gists; but our book is intended for daily life, and to form a man for the world, and instruct him in human wisdom which is of law and reason; a noble composition of the º man, his thoughts, words, and ac- tions. That work is well done which is complete and perfect in all its -º-º-º-º-º-º-º-º: xxiv. Author's Preface. parts, and that man is accounted wise who best knows how to keep himself from vice, errors, and pas- sion; who considers and judges all things without prejudice, and rules himself according to reason, law, and the light inspired by God, which 'shines in us. He who is without knowledge of himself and subjects his mind to any kind of servitude is not wise. If wisdom could be seen with our bodily eyes there would be stirred within us a strong desire to possess it. The two principal means to attain wisdom are the natural and the ac- quired. He who is fortunate in the first, being favorably formed by nature, has the advantage. But he who is not so gifted must study to supply that which is wanting. Soc- rates said of himself, that by the study of philosophy he had corrected and reformed his natural defects. xxvi Author's Preface. “every man should abound in his own understanding,” not judging or condemning those who think otherwise. PIERRE CHARRON. CONTENTS. WISDOM . . . - - - FIRST CONSIDERATION OF MAN . - the SOUL. • * * * * THE SENSES . . . . . THE SPIRIT . . . . . THE PASSIONS , , , , , LOVE . • e º 'º - AMBITION - - - - - COVETOUSNESS . . . . . POWERTY AND RICHES . . . THE ESTIMATION OF LIFE . . . COMPARISONS OF LIFE . . - some of MAN's NATURAL. QUALITIEs. Inconstancy . - - - - MISERY . - - - - - PRESUMPTION . • * * * THE DIFFERENCE IN MEN . . . MARRIAGE - - - - - PARENTS AND CHILDREN . e - I6 2O 24 25 25. 29 30 43 50 55 : xxvii xxviii Contents. Pace The BODy - - - - - . 86 MANNERS. - - - . . . 86 MASTERS AND SERVANTS . - - . 91 the Necessities Of the STATE - . 92 WArs - - - - - - . IO3 LAWYERS, DOCTORS, TEACHERS -- . 106 THE vulgar sort . - - - . IO7 nobility. - . - - - . Io9 HONOR . - - - - - • II2 SCIENCE OR LEARNING . - - ... II.5 DESIRING WISDOM . - - - . 118 LIBERTY OF SPIRIT AND JUDGMENT . . I22 UNIVERSALITY OF SPIRIT . º - . I31 LAWS AND CUSTOMS . - - - . I37 HONESTY . - - - - - . I39 PIETY - - - - - - . I45 RePENTANCE . . - - - - • I54 TO GOVERN DESIRES AND PLEASURES . I55 consideration OF OTHERs . - . . I58 MAN's own AFFAIRs. - - - . I59 To Be ReADY FOR DEAth . • - . IOI TRANQUILlity of the spirit . - . I66 MORAL, Virtues - • - - . I68 JUSTICE . - - - - . . . I70 Contents. xxix | *i º ----- | LOVE AND FRIENDSHIP . Fidelity . - FLATTERY - LYING - - Benefits . - DUTY - - VALOR - - FORTITUDE - PUBLIC REPROACH revenGE . - PAGE - . I72 - . 177 - . 179 - . 18O - . 181 - . 188 - . 189 - - - I92 - • IQ5 - . 196 -------- --------- - - - - - . A TREATISE ON WISDOM. VVISDOM. THE most excellent and divine counsel, the best and most profitable of all advice, but that least followed, is to study and learn how to know ourselves. This is the foundation of wisdom and the highway to what- ever is good; and there is no folly compared to this, to be anxious to know all things rather than ourselves. For the true science and true study of man, is man. By the knowledge of himself man arrives sooner and better at the knowledge of God than by any other means, because he finds in himself better help, more marks of the divine nature than he can know in any other way, and he can better understand I First Consideration of Man. 3 knowledge was greater than others, but because his knowledge of himself was better; for being a man as others were, weak and miserable, he knew it, and ingenuously acknowledged his condition, and lived and governed himself accordingly. The knowledge of ourselves is not obtained from another, or by com- parison, rule, or example, but is acquired only by a true and daily study, a serious and attentive ex- amination, not only of our words and actions, but of our most secret thoughts. the FIRST considerATION of MAN. We will consider God's supernatu- ral creation, according to the descrip- tion which Moses gives of the creation of the world, the boldest and richest piece of work ever brought to light. I mean the first nine chapters of Genesis: Man was made by God, **--------------------- 4 A Treatise on Wisdom. } not only after all other creatures, as the most perfect, but master and superintendent of all ; “that he might rule over the fish of the sea, the fowls of the air, and the beasts of the earth.” On the same day wherein the four-footed beasts were created, including those two which most re- semble man,—the swine inwardly and the ape outwardly,–after all was ended, as the closing seal and sign of His work, and in a word, as the accomplishment and perfection of the work, the honor and miracle of nature, God made man with de- liberation, counsel, and preparation. He said: “Let us make man in our image, according to our likeness.” He then rested ; and this rest was also made for man. “The Sabbath was made for man, not man for it.” Afterward He made Himself man, which He did for His love of him. “For us and for our salvation,” First Consideration of Man. 5 whereby we see that in all things God has aimed at man, finally in him and by him to bring all things unto Himself, the beginning and end of all. Man's body was first formed of virgin earth, afterwards the soul was by divine inspiration infused; and so the body and the soul made a living creature. “He breathed into his face the breath of life.” Man was created upright, only a small part touching the earth; the head directly tending towards heaven whereon he gazes, contrary to the plant, which has its head and root in the ground. So that man is a divine plant, and grows up unto heaven. The beast is in the middle, between man and the plant. There are three parts in man. The spirit (or mind), which is in the brain, and which is the fountain of the sensitive soul; the soul, and the flesh. The spirit and the flesh are 6 A Treatise on Wisdom. the two extremes, heaven and earth; the soul, the middle region. There are in the soul two very dif- ferent parts. One pure, intellectual, and divine, wherein the base has no part; the other, base, sensitive, and brutish, a mean between the intel- lectual part and the body. The spirit is the highest, and most heroic, a spark, and image of the Divinity, breathing nothing but good and heaven, to which it tends. The flesh is as the dregs of the earth, tending always to material things. The soul is continually disturbed by the spirit and the flesh, and, ac- cording to whichever it yields, is either spiritual and good, or carnal and evil. Here are lodged all those natural affections which are neither virtuous nor vicious, as the love of our parents and friends, fear of shame, compassion toward the afflicted, de- sire for good reputation. First Consideration of Man. 7 The attributes of the body are health, beauty, cheerfulness, strength, and vigor. There is nothing to be preferred above bodily health, except honesty, which is the health of the soul. Next follows beauty, which is a powerful quality, nothing surpassing it; there are none so barbarous, none so resolute as not to be influenced by it. It clouds the judgment, makes deep impressions, and men yield to its authority. Socrates called it “a short tyranny”; Plato, “the privilege of nature.” “He who is gently born may well rejoice, To have by nature what he would by choice.” There is nothing more beautiful in man than his soul; and in the body of man than his visage, wherein is an image of the soul, like an escut- cheon with many quarters represent- ing the collection of all his titles to 8 A Treatise on Wisdom. honor, placed at the entrance of his palace. The countenance is the throne of beauty and love, also of all inward emotions; like the hand of a dial which notes the hours and moments of time, the wheels and movements being hidden within. He who shows in his countenance the favors of na- ture imprinted in rare and exquisite beauty, has a lawful power over us, and we, turning our eyes toward him, he likewise turns our affections and enthralls them despite ourselves. The beauty of the body, especially the visage, should in all reason demonstrate and prove the beauty of the soul. The SOUL. It is difficult to define or say truly what the soul is, as with other forms; because they are things relative, which subsist not of themselves, but are parts of a whole. It has been The Soul. 9 discussed by the wisest of all nations, but with great diversity of opinion, varying according to country, re- ligion, and profession, without any certain determination. Aristotle con- futed twelve definitions that were before him, and could hardly sustain his own. It is easy to say what it is not: That it is not fire, air, water; nor has it the qualities of these elements. Neither has it the action, life, or en- ergy of a living body, for to live, to see, to understand, is but the effect or action of the soul and not the soul itself. We may simply say it is an essential quickening power, which gives to the plant a vegetal life; to a beast a sensible life, which com- prehends the vegetal; to a man an intellectual life, which includes the other two. I call it the intellective soul rather than the reasonable; for in some Io A Treatise on Wisdom. measure, according to the greatest philosophers, and experience itself, the reasonable is likewise found in beasts; but not the intellective, that being higher. Not “like horse and mule in whom there is no understanding.” The soul is not the beginning or source. That properly belongs to the sovereign first Author; but an inward cause of life, motion, sense, and understanding; it moves the body, but God moves the soul. Concerning the nature and essence of the human soul (for the soul of a beast is without doubt material, bred and born with the matter, and with it corruptible) there is a question of great importance. Is it corporeal or incorporeal P It is corporeal accord- ing to the philosophers and our greatest theologists, and their de- cision is that whatever is created, being compared to God, is gross The Soul. II and material, and He only is incor- poreal. Whatever is included in this finite world is finite; limited both in virtue and substance, enclosed and circum- scribed, which is the true condition of the body. God only is infinite. We must consider in spiritual creatures three things, essence, faculty, and operation. By the latter, which is the action, we know the faculty, and by it, the essence. The action may be hindered, and wholly cease without any prejudice to the soul and its faculties; as the skill and knowledge of painting re- main in the painter, although his hands are bound ; but if the faculties perish the soul must needs be gone, as fire is no longer fire having lost the power of warming. Another important question offers itself: Whether there is in creat- ures, especially in man, one soul or *** ***-------------------, ----------------------------- -— 14 A Treatise on Wisdom. which are but accidents, die—that is, cannot be exercised without the body, the intellectual soul is al- ways well, because there is no need of a body. The immortality of the soul (the foundation of all religion) is gener- ally acknowledged throughout the world by outward profession, though inwardly this is not always so. It is profitable to believe, and has been proved by many natural rea- sons; but better established by the authority of religion than in any other way. There is in man an inclination and disposition to be- lieve it; he is disposed by nature to desire it; the justice of God con- firms it. As to what becomes of the soul, and its condition after the natural separa- tion by death there are many opinions, but that question does not belong to the subject of this book. The 16 A Treatise on Wisdom. THE SENSES. It is said all knowledge begins in us by the senses, but this is not alto- gether true. They are our first masters. One does not depend upon another, each being equally great in its own domain, though the domain of one far exceeds that of another. Of the five senses given to man, these are the most precious and beautiful jewels: sight, hearing, and speech. Sight in composition is most won- derful and of shining beauty. It excels all the other senses in appre- hending more quickly, extending farther, even to the heavens and fixed stars; it is more divine, and possesses liberty incomparable, abil- ity to signify our thoughts, to please or displease; it serves for a tongue and a hand; it speaks and it strikes. The privation of sight is darkness, which naturally brings fear, because 18 A Treatise on Wisdom. in wisdom : he who rules his tongue well is wise, because in it are both good and evil. Speech should be sober and seldom. To know how to be silent is a great advantage in speaking well; and he who does not know how to do one well, does not know the other. They who abound in words are barren in good speech and good actions; like those trees which are full of leaves and yield little fruit. The wise man has his tongue in his heart, the fool his heart in his tongue. A man must not be too anxious to relate what happens in the market- place, nor enter into a long account of his own actions and fortunes, for others do not take the same pleasure in hearing as in relating. Above all, never be offensive, for speech is the forerunner and instrument of charity, and to abuse it, is contrary to the The Spirit. 2 I ------------------------------ The action that follows this knowl- edge, which is to extend itself and advance the thing known, is will. So all these attributes, imagination, reason, judgment, understanding, knowledge, will, are one and the same essence, but all are different in force, virtue, and action. No one can set forth the greatness or capacity of the mind of man. Let it be called an image of the living God, a celestial ray, to which God has given reason for a guide. There is nothing wherein the mind plays not a part, with vain and trivial sub- jects as well as high and weighty ones. The action of the mind is always to search without intermis- sion. The pursuits of the spirit of man are without limit. The world is a school of inquiry. We are born to search for truth, but to possess it belongs to a higher power. Truth is not his who thrusts 22 A Treatise on Wisdom. himself into it, but his who strives to reach it. Truth and error are received into the soul in the same way; the mind has no way to distinguish truth from a lie but by reason and experience. The spirit of man is rash and dan- gerous, especially one that is quick and vigorous; for, being so free, it easily shakes off common opinions, and those rules whereby it should be restrained, as unjust tyranny. It un- dertakes to examine all things, to judge that which is received plausibly by the world to be ridiculous and absurd; and finding an appearance of reason will defend itself against all. There are very few in whose guidance and conduct a man may trust, and upon whose judgment he can rely. The finest wits are not the wisest men. Wisdom and folly are near neigh- bors, with but a step between. The Spirit. 23 Aristotle said: “There is no great spirit without some mixture of fol- ly.” Seneca said: “The mind of man is naturally stubborn, always inclined to difficult and contrary things, and is easier led than driven; like generous horses that are better governed with an easy bridle than a cutting bit.” The will is made to follow the understanding, which is a guide and lamp to it, but being corrupted by the passions, perhaps corrupts the understanding, and hence come the greater part of erroneous judgments. Envy, hatred, malice, love, and fear make us judge and look at things other than they are, from whence comes the saying, “Judge without passion.” So it is that the generous actions of men are often obscured by base misconstructions, which proceed either from envy, a malignant na- Ambition. 25 the soul thinks to be good for it or to avoid that which it takes to be evil. Every passion is moved by the appearance and opinion, either of what is good or evil. Those pas- sions which have the most appear- ance of good are love, desire, hope, despair, joy; of evil, are anger, hatred, envy, jealousy, revenge, cruelty, and fear. LOVE. The first and chief mistress of all the passions is love, which consists of various degrees, as friendship, charity, and esteem. AMBITION. Ambition (which is a thirst for honor and glory) is a sweet and pleasing passion, but not unal- loyed. An ambitious man never looks backward but forward, and it is greater grief to suffer one to go 26 A Treatise on Wisdom. before him than pleasure to let a thousand be behind him. Ambition is twofold—one for glory and honor, the other for greatness and com- mand. An ambitious nature is never satisfied, soaring higher and higher to enrich itself, not at a slow pace, but with a loose bridle running headlong to greatness and glory. Tacitus said, the last vice which even the wise abandon, is desire for glory. Ambition is the strongest and most powerful passion. It van- quishes even love, and robs it of health and tranquillity (for glory and tranquillity cannot lodge to- gether). It tramples under foot reverence and respect for religion. Take for example Mahomet, who tolerated all religions, that he might reign ; and those arch heretics who would rather be leaders in lies than dis- ciples of truth. Ambition. 27 There is nothing that resists the force of ambition, and it has no limit, but is a gulf without brink or bottom, a fire which increases by the nourishment given it; it some- times hides other vices, but does not take them away. Serpents retain their venom though frozen, and an ambitious man his vices, though he covers them with cold dissimulation. Ambition is not altogether to be condemned, for the noblest desires and actions arise from it; and al- though honorable achievements and glorious exploits have not been true works of virtue but of ambition in their authors, nevertheless the ef- fects have been beneficial. That one should be virtuous and do good for glory as if that were the recompense, is a false and vain opinion. Much were the state of virtue to be pitied if she should receive her com- mendations and rewads from another. Covetousness. 29 to have acted them. Virtue cannot find outside itself a reward worthy itself. COVETOUSNESS, Covetousness is the vile and base passion of fools, who account riches the highest good and poverty the greatest evil, weighing what is good by the goldsmith's balance, when nature has taught us to measure it by the ell of necessity. What greater folly can there be than to adore that which nature itself has put under our feet and hidden in the bowels of the earth as unworthy to be seen. “Riches serve a wise man but command a fool.” What can be more base than for a man to disgrace himself and become a slave to that which should be sub- ject to him. “Poverty wants many things but covetousness all.” The counter passion to covetous- ness, too, is vicious, which is—to *********----------- 3o A Treatise on Wisdom. hate riches or to waste them prodi- gally; this is to refuse the means to do well and to escape the labor of a noble use of them. If riches come to you do not re- ject them, but cheerfully accept them; receive them into your house, but not into your heart, into your possession, but not into your love. Employ them honestly and discreetly for the good of others. If they hap- pen to be lost or stolen, be not sorrowful, and let them go by them- selves. He deserves not to be accepted of God, and is unworthy His love, who makes account of the riches of this world. POVERTY AND RICHES. The two elements and sources of discord in the world are poverty and riches, for the excessive wealth of some stirs them to pride, a love of Poverty and Riches. 3I luxury and pleasure, and disdain of the poor, and the extreme poverty of others provokes them to jealousy and despair. Which of the two, poverty or riches, is more dangerous has not been determined. According to Aris- totle, it is abundance; for a state need not doubt those who desire only to live, but those who are am- bitious and rich. According to Plato it is poverty, for desperate poor men, are terrible and furious creatures, and they dare, because their number is great. Law-makers and statesmen have gone about to take away these two extremes, to make all things com- mon, and to establish equality which they call the mother of peace and amity, something which can never exist, except in the imagination. There is no hatred stronger than between equals—the jealousy of ******* -------~~~~ 32 A Treatise on Wisdom. equals is the school of trouble. In- equality is good, if it be moderate. Harmony does not consist in like sounds, but in true accord. Good and ill—prosperity and ad- versity—is the twofold fortune in which we enter the list, the two schools of the spirit of man. Wisdom teaches us to hold our- selves upright, to keep always the same countenance, and whatever falls into our hands to make it a subject for doing good. Honors, riches, and the favors of fortune are wrongfully called goods, and he who names them so and places in them the good of man fastens his happiness to a rotten cable and anchors it in quicksands. For what is more uncertain than such possessions which come and go, pass and run on like a river ? Like a river they make a noise at their coming in, their entrance is full of Poverty and Riches. 33 vexation; and when they are dried up there remains nothing in the bot- tom but mud. Prosperity is like a honeyed poison, sweet and pleasant, but dangerous. When fortune laughs, and everything is according to our heart's desire, then should we fear most, stand upon our guard, bridle our affections, control our actions by reason, and above all avoid presump- tion. Prosperity is a slippery pass whereon a man must take sure foot- ing. There is no time when men so much forget God as in prosperity; it is a rare thing to find men who willingly attribute to Him their SuCCCSS. There are some who swim in shal- low waters, elated with the least favors of fortune, forgetting them- selves, and becoming insupportable, which is a true picture of folly. A wise man knows how to com- mand in prosperity, and conduct 34 A Treatise on Wisdom. himself in adversity, which is the more difficult. Wisdom furnishes us with arms and discipline for both combats, with a spur for adversity to incite our courage, and a bridle for prosperity to keep ourselves within bounds of modesty; the first is fortitude, the last temperance, the two moral vir- tues against the two fortunes which that great philosopher, Epictetus, well expressed in two words con- taining all moral philosophy—“Sus- tain and abstain.” In whatever afflicts us let us con- sider two things, the nature of that which has happened to us, and that which is in ourselves. We must likewise cast our eyes upon those that are in a worse condition than ourselves, who would think them- selves happy were they in our place. He who takes heed, and considers the adversity of another as some- Poverty and Riches. 37 of an offence to anger is to correct vice by itself. Pythagoras was wont to say that the end of anger was the beginning of repentance. The most glorious conquest is for a man to conquer himself, not to be moved by another. To be stirred to anger is to confess the accusation. He can never be great, who yields himself to the offence of another. If we vanquish not our anger it will conquer us. Reason when blinded by passion serves us no more than the pinioned wing of a bird. How much grace and sweetness there is in clemency, how pleasing and accept- able to others, and gratifying to ourselves; it draws unto us the hearts and wills of men. In consid- eration of that esteem and love which we bear wisdom, we must command ourselves, remain constant and invincible, lift our thoughts from earth to that height which is 38 A Treatise on Wisdom. never overshadowed with clouds, nor troubled with thunders, but in perpetual serenity. Hatred, which strangely and with. out reason troubles us, puts it in the power of those we hate to afflict and vex us. If there is anything to be hated in this world it is hate itself. Envy is cousin-german to hatred; a miserable passion which in torment exceeds hell itself. It is the desire for that good which another pos- sesses; it gnaws our heart, and turns the good of another to our own hurt. Whilst an envious man looks upon the possessions of another, he loses what is good in himself and takes no delight in it. Do thou rather pity others than envy them; if it should be a true good that has happened to another, we should rejoice at it. To be pleased with another's prosperity is to increase our own. Poverty and Riches. 39 Jealousy is a weak malady of the soul, vain, terrible, and tyrannical. It is the gall which corrupts the honey of life; it changes love into hate and respect into disdain. The means to avoid it is for a man to make himself worthy of that which he desires, for jealousy is a distrust of one's self. The Emperor Aurelius, of whom Faustina, his wife, asked what he would do if his enemy Cassius should obtain the victory against him in battle, answered, “I serve not the gods so slenderly that they will send me so hard a fortune.” So they who have any part in the affection of another and fear losing it, should say, I honor not so little his love that he will deprive me of it. The confidence we have in our own merit is a great gauge of the regard of another. Cruelty is a detestable vice and against nature; it is called inhu- 4o A Treatise on Wisdom. manity; it proceeds from weakness, an offspring of cowardice, for a valor- ous man always exercises his strength against a resisting enemy, whom he no sooner has at his mercy than he is satisfied. It arises from the inward malignity of the soul which feeds and delights itself with the hurt of another. Compassion is that virtue so much commended in religion, found in the holiest and wisest of mankind. It is to mourn with those who are af- flicted, and with a fellow-feeling pity their miseries. Wisdom teaches us to succor the afflicted, without afflict- ing ourselves. God commands us to aid and have a care for the poor and to defend their cause. Sadness is a languishing of the spirit, it is a dangerous enemy to our rest, it takes from us reason, it cor- rupts the whole man, puts his vir- tues to sleep when he most needs Poverty and Riches. 41 them to withstand that evil which oppresses him. Philosophy teaches us to confront and disdain all evils, though they be great and grievous; accounting them not evils, or at least small and light, and unworthy the slightest disturbance of our minds. To be sorry or complain is ill befit- ting a man; so taught the Stoics, Peripatetics, and Platonists. This manner of preserving a man from sorrow and melancholy is as rare as it is excellent, and belongs to spirits of the highest rank. Fear is the apprehension of evil to come, which holds us in continued anxiety; not that fear of God so much commended in the Scriptures, nor that fear which proceeds from love, and is a sweet respect toward the thing beloved; but that vicious fear which troubles and afflicts. It is a deceitful passion, and has no other power over us but to mock and 4. A Treatise on Wisdom. allure; and in a doubtful darkness holds and torments us with masks and shows of evils, that have naught in themselves whereby to hurt us, save in appearance. Fear, doubtless, is of all evils the greatest and most vexatious, for other evils are but evils while they last; but fear is of that which is, and that which is not, and per- haps never shall be, and sometimes of that which cannot possibly be. This then is a passion truly malignant and tyrannical, which draws from an im- aginary evil true and bitter sorrows. That mind is in a lamentable state which is troubled about future things, robbed of its understanding, and losing the peaceable comfort of present good Let no man anticipate evils. Our fears are as likely to deceive us as our hopes, and it may be those things which we dread most may bring the greatest comfort. The Estimation of Life. 47 think that a solitary life is the more perfect, more fit for the exercise of virtue, grossly deceive themselves, for it is an ease of life, an indifferent possession—it is not to enter into business, troubles, and difficulties, but to flee from them ; and it is easier to part with goods, honors, and re- sponsibilities than to govern them well. To think solitude a sanctuary and an assured haven against all vice and temptations is not true in all respects. To flee is not to escape, sometimes it increases the danger. A man must indeed be wise and strong and well assured of himself, when he falls into his own hands; there is an excellent Spanish proverb which says, “God keep me from my- self.” It is beyond all doubt far more noble and difficult to discharge the duties of a king, a prelate, or pastor, than those of a monk or hermit. 48 A Treatise on Wisdom. : COMPARISONS OF LIFE. The comparisons between country and city life to him who loves wis- dom are not hard to make. In the fields the spirit is more free and to itself. In cities, both our affairs and those of others—the contentions, visits, and entertainments, how much time do they steal from us? “Friends steal away time.” Cities are prisons to men's spirits, as cages are to birds. The celestial fire that is in us will not be shut up, it loves the air and the fields. It has been said that country life is the cousin of wisdom, which cannot be without beautiful free thoughts and meditation, not found amidst the troubles and con- fusion of the city. The country life is pure, innocent, and simple. As for pleasure and health the whole heavens lie open before us, the earth discloses its beauty, its fruits are be- Comparisons of Life. 49 fore our eyes; while those who live in cities are banished from this world. Some have thought that life led in common, wherein nothing belongs to any man whereby he may say, “this is mine,” or “that is thine,” tends most to perfection, and has most charity and concord. This may take place in the company of a certain number of people led and directed by certain rules, but not in a state and common- wealth. Plato having once approved it, thinking thereby to take away all avarice and dissensions, quickly changed his opinion; for, as the practice shows, not only is there no hearty affection toward that which is common to all, but in such commu- nities are murmurings, contentions, and hatreds, and as the proverb says, “The common ass is always ill saddled.” 4 Man's Natural Qualities. 51 - - - -------- us nothing, — building castles in Spain. What vanity and loss of time there are in salutations, entertainments, and ceremonies. How many hyperbolic speeches, hypocrisies, and impos- tures there are in the sight and knowledge of all; how much incon- venience does a man suffer from these courtly vanities; and in famil- iar conversation how much that is unprofitable, false, boastful and vain, not to say wicked and pernicious, does he endure. A vain man de- sires and delights to speak of him- self and that which is his, and, if he thinks he has said or done anything worthy of honor he is not at ease until he has told of it and made it known to others. The crown and perfection of the vanity of man is shown in that which he most seeks after. He pleases himself and places his whole happiness in those vain 52 A Treatise on Wisdom. and frivolous goods without which he could live comfortably, not caring for the true and essential ; his whole good, nothing but opinions and dreams; he runs, he hunts up and down, he catches a shadow, he flies, he dies, and a mote at last is the reward of his life's work. Let us note some effects and tes- timonies of human weakness. It is imbecility to be unwilling to give or receive a reproof, and to be unable to give a denial with reason, or to suffer a repulse with patience. Another form of imbecility is when a man subjects himself to a certain particular mode of life; this is effeminate and un- worthy an honest man; it makes him different in conversation and may be hurtful too, when a change of man- ners and bearing is necessary. In false accusations and suspicion there is a twofold weakness: one in justifying and excusing one's self too carefully; Man's Watural Qualities. 53 the other when the accused is so coura- geous that he takes no care to excuse or justify himself, because he scorns the accusation and accuser as un- worthy an answer, and will not do himself the wrong to defend himself. The fairest form of living is to be pliable to all, even to excess itself if need be; to be able to dare, to know how to do all things, and yet do nothing but what is good. It is good to know all, but not to use all. Another testimony of weakness is running after scholastic examples; never to settle an opinion without proof in print; not to believe men but such as are in books, nor truth itself, except it is of the ancients. For this reason foolish things if they once pass the press have credit and dignity. Now every day many things are done before our eyes which, if we had the ability and in- clination to collect and apply to the 56 A Treatise on Wisdom. errors; sometimes a god, sometimes a fly; he laughs and weeps for one and the same thing (as the extremity of laughter is mingled with tears); content and discontent; he will and he will not, and in the end knows not what he will ; now he is filled with such joy and gladness that he cannot stay within his own skin, and presently he falls out with himself and dares not trust himself. For the most part men's actions are nothing but impulses, induced by occasions and that have reference to others. Irresolution, inconstancy, and instability are the most common, and apparent vices in the nature of man. We follow our inclinations, and as the wind of occasion carries us, not governed by reason. Constancy, which is a stayed reso- lution, is always maintained by the wise, in whom the will is governed and subject to the rule of reason, Misery. 57 and not by flecting, inconstant opin- ions which are commonly false. MISERY. “Man born of a woman hath but a short time to live, and is full of misery"; sorrow is the only true evil man is wholly born to, and it is his natural property. The Mexicans thus salute their new-born infants, “Infant, thou art come into the world to suffer. Endure, suffer, and hold thy peace.” The empire of sorrow is far greater than that of pleasure. Evil comes of itself with- out seeking; pleasure must be sought after, and many times we pay more for it than it is worth. Pleasure is not always unalloyed, and there is always something wanting; grief is often entire and absolute, and the greatest pleasures touch us not so nearly as the lightest sorrows. We are not so conscious of our sound 58 A Treatise on Wisdom. health as of the least malady. It is - not enough that man is by nature miserable, and that besides substan- tial evils he forges false ones; but he causes both the true and false to en- dure longer than necessary by the remembrance of what is past, and in the anticipation of that which is to come. The fearful, and sometimes false apprehension of evils which may come, afflict and darken, as with smoke, all the beauty and serenity of the soul. Let us leave this anticipa- tion of evil, for there is misery in every painful thought, and we have no power over that which is to come, and much less over what is past. The world has three sorts of people in it who take up much room and carry great sway, both in number and reputation: the superstitious, the formalists, and the pedants, and notwithstanding they differ in opin- ions they are all of one stamp; they } | : Misery. 59 are dangerous people and afflicted with an incurable disease. It is lost labor to try to persuade them to change their minds, for they account themselves the best and wisest in the world. Opinionative obstinacy is there in its proper seat, and for him who is stricken with these evils there is little hope of recovery. The superstitious are enemies of true religion; they cover themselves with the cloak of piety, zeal, and love toward God, tormenting and punishing themselves more than is needful, thinking thereby to merit much, and that God is not only pleased but indebted to them. The formalists do nothing against the tenor of the law, and fashion their lives to outward forms, think- ing to be free from blame in follow- ing their desires, by omitting no outward observance. The rule of duty extends beyond the rule of 60 A Treatise on Wisdom. law. How many good works have been omitted, how many evils com- mitted under the cloak of forms. And therefore it is very truly said that the extremity of the law is the extremity of wrong. The pedants, with great study and pains filch from other men's writings their learning, and set it out to view with ostentation. Are there any people in the world so foolish in their affairs, more unskilful in every- thing, and yet so presumptuous and obstinate 2 They have their memo- ries stuffed with the wisdom of other men, and have none of their own; and it seems their learning serves for no other purpose than to make them arrogant prattlers. PRESUMPTION. Pride and presumption are the greatest defects of the spirit. Pre- sumption makes a man content only Presumption. 61 with himself; he will not give place to another, he disdains counsel, and rests in his own opinions; he takes upon himself to judge and condemn, even that which he does not under- stand. It is truly said that the best and most acceptable gift God ever made to man is judgment. Pliny calls presumption the plague of man, the nurse of false and erroneous opinions. Want of religion or false service to God proceeds from pre- sumption. We do not esteem or understand Him enough, and our opinions and belief of the Divinity are not high and pure enough. I do not mean by this enough, proportion answerable to the greatness of God, of whom being infinite, it is impossible to conceive or believe enough—but enough in respect of what we can and ought to do. We do not ele- vate our thoughts sufficiently in our imagination of the Deity; our con- 62 A Treatise on Wisdom. ception of Him is unworthy, and we speak not only of His works, but of His majesty, will, and judgment with more confidence and boldness than we dare speak of an earthly prince. Many there are who would scorn such service, and consider themselves abused, and their honor violated, if we should speak of them and abuse their names in so base a manner. There are those who desire to lead God, to flatter, to bend, and I might say to brave, threaten, and murmur against Him. As Caesar, who told his pilot not to fear to hoist the sails and commit himself to the fury of the sea even against destiny and the will of Heaven, with only this assurance, that it was Caesar whom he carried. Presumption has the temerity to condemn and reject as false all things that are not easily understood and that are unpalatable; Presumption. 63 it is the property of those who have a good opinion of themselves, for finding their minds superior in some point, and that they see a little more clearly than the common sort, they assume for themselves a law and au- thority to decide and determine all things. It is great folly for a man to think he knows all that is to be known, the jurisdiction and limits of nature, the capacity of the power and will of God, and frame for him- self the truth and falsehood of things. How much there is that at one time we have rejected as impos- sible, which afterward we have been obliged to accept ; and on the other side, how many things have we re- ceived as articles of our faith, which have proved vanities and lies. By presumption we make too much of ourselves. Man believes that the heavens, the stars, and all the celestial bodies were only made 64 A Treatise on Wisdom. for him, and the poor miserable wretch is in the meantime ridicu- lous. Yet he makes himself believe he is the master and commander of all; that all creatures, even those great luminous bodies, of whose least virtue he is ignorant, move but for him and to do him service. A gosling might think as much, and perhaps with more justice, for of all that man receives he has nothing in his own power or understanding, and is continually in doubt and fear, while a beast receives whatever comes from above without concern or complaint. The height of presumption is for a man to persuade others to receive as canonical what he believes, to im- pose a belief as if it were an obliga- tion. There is nothing to which men are more prone than expressing their own opinions, and thinking it a work of charity to persuade others Presumption. 65 to think as they do, and if necessary for their purpose to add their own inventions to supply a want. Dogmatists and those who would govern and give laws unto the world, bring in certain general and funda- mental propositions that they call principles and pre-suppositions, which they say we must neither doubt nor dispute, and upon which they afterwards build whatever they please, and lead the world at their pleasure. But if these principles should be examined great untruths and weakness would be found in them. Every human proposition has as much authority as another, except where reason is the guide. Truth does not depend upon the authority and testimony of man; there are no principles in man if Divinity has not revealed them. It is necessary for us to carefully guard and defend ourselves from 66 A Treatise on Iſ?sdom. self-love and presumption, the plague of mankind, the enemy of wisdom, the gangrene and corrup- tion of the soul. This foolish love of ourselves proceeds from ignorance, and we should know that we are in as great danger in our own hands as in another's. Faith, modesty, and a serious ac- knowledgment of our defects are a great proof of good and sound judg- ment, right will, and desire for wis- dom. THE DIFFERENCE IN MEN. There is nothing in this lower world wherein is found so great a difference as among men, except in the souls of men, for there is a greater difference between man and man than between man and beast, for a good beast comes nearer a base man than a base man to a great personage. This great difference in men comes The Difference in Men. 67 from the inward qualities and from the spirit, in which are so many de- grees that it is an infinite thing to consider. The most notable diver- sity in man which concerns soul and body proceeds from his location on the earth, and accordingly from the different influences of country and climate. The features, complexion, and manners are different; also the faculties of the soul. As fruits and beasts vary according to the coun- tries where they are found, so men are born more or less warlike, just, temperate, docile, religious, chaste, strong, and beautiful. As, for ex- ample, the Northerners excel in bod- ily strength; and to them belong the mechanical arts and military inven- tions, and from them have come the greatest armies. To the South be- long religious superstition, specula- tive sciences, and indolence ; while the middle regions are temperate in 68 A Treatise on Wisdom. all things, and to sweeten, temper, and reduce excess to moderation is the work of wisdom. The two fundamental principles of all human society are authority and obedience, power and subjection, superiority and inferiority. They are relatives, and mutually respect and protect each other, and are necessary in all assemblies and com- munities. To authority belong the honor and difficulty (these two com- monly go together) the goodness, sufficiency, and all qualities of great- ness, ability and courage. Authority is from heaven and of God. “All power is from God.” It has been said that God does not appoint. and establish men purely human and of common mould to rule, but such as by some divine touch and special virtue and gift from heaven excel others; and they are called heroes. Marriage. 69 Obedience is necessary for the preservation of the public good; it is more necessary than wise leader- ship. Although authority and obed- ience are equally required in every state, the trouble caused by dis- obedience in subjects is far more dangerous than by ill government. Many states have prospered for a long time under the command of wicked princes and magistrates, the subjects obeying and accommodating themselves to the government. A wise man, being once asked why the Commonwealth of Sparta was so flourishing, and whether it was be- cause their king commanded well, answered, “Nay; rather because the citizens obey well.” If subjects once refuse to obey, and shake off theyoke, the state must necessarily fall. MARRIAGE. Notwithstanding marriage is the first and most important state, and, Marriage. 71 and honorable, instituted by God Himself in paradise. Afterwards the Son of God approved it, and honored a marriage with His presence, and there wrought His first miracle; and it serves for a sign of His union with the Church. If the choice be good, and well ordered, there is nothing more beautiful. It is a sweet part- nership of life, full of constancy, trust, and mutual obligations. It is a fellowship not only of love, but friendship. . A social equality is very essential, and that equality whereby the wife is called the companion of her hus- band, the mistress of her home, as the husband, the master and lord. Their joint authority over the fam- ily is compared to an aristocracy. It is a great happiness to live in peace, to have a companion a man may trust, and upon whom he can rely, and in order to do this he must 72 A Treatise on Wisdom. choose one who is true and loyal and then bind her to do well, by the trust and confidence he gives. “Faith being given binds faith again.” There is nothing more beautiful than a household well and peaceably governed.) Not difficult to have, but for the reason that the multitude of affairs, though they are of no great importance, annoy and weary a man. Domestic thorns prick, be- cause they are ordinary, and never at an end. In all cases the master and mis- tress must take care to conceal their ignorance and insufficiency in the affairs of the house, for if servants have an opinion that the master does not look after things, they may chance to make his hair grow through his hood. It has been said, a ducat in a man's purse will give him more honor than ten prodigally spent. Parcnts and Children. 73 PARENTs AND CHILDREN. The duty of parents and children is reciprocal. The carelessness of parents in the instruction of their children is as great an evil as the ingratitude of children toward their parents. Crates asked: “Why do men take so much pains in heaping up riches, and so little care of those to whom they will leave them P. It is as if a man should take care of his shoe, and not of his foot. What will he do with riches who is not wise, and knows not how to use them 2 Parents are doubly obliged to attend to their duties, not only because their children are tender plants, but the future hope of the commonwealth. There are some who take great pains to discover the inclinations of children, and for what employment they seem best fitted, but this is too uncertain. Better give them instruction, good, Aarents and Children. 79 their study profits them nothing, because they only care to stuff their memories. Presently they think themselves wise, remaining indi- gent and poor in the midst of their riches, and like Tantalus suffering with hunger surrounded by dainties; and so, with a memory stuffed, they continue fools. As men they do not apply their learning, while in the time they employ with great pains heap- ing together what they can rob from other men, they allow their own good to fall to the ground and never put in practice their natural gifts. This counsel I would give : A man must not gather and keep the opin- ions and knowledge of another that he may report them or employ them for show or ostentation. He must use them so as to make them his own; not only lodge them in his mind, but incorporate and transub- stantiate them into himself. He 8o A Treatise on Wisdom. must not only refresh his mind with the dew of knowledge, but must make it essentially better, wiser, stronger, and more courageous, other- wise to what end does study serve 2 Wisdom is not only to be acquired by us but to be enjoyed. Like the bees, who do not carry away the flowers, but settle upon them and draw from them their spirit and virtue, and nourishing themselves, afterwards make good and sweet honey, which is all their own, and is no more thyme Or Sweet marjoram; SO must man gather from books the marrow and spirit, never enthralling himself to retain the words by heart, and hav- ing drawn the good, feed his mind therewith, form his judgment, in- struct and direct his conscience and opinions, and, in a word, make for himself a work wholly his own—that is to say, an honest man, wise and resolute. Aarents and Children. 81 There are two ways of teaching: one by word, that is, by precepts, in- structions, lectures, and conversation with honest and able men, filing and refining our wits against theirs, as iron is cleansed and beautified by the file—the other by action,-that is, by example, which is derived, not only from good men by imitation, but also from wicked ones by avoid- ing their errors, for there are some who profit better by repugnance of the evil they see in others. It is a special use of justice to condemn one that he may serve for an example to others. And old Cato was wont to say that wise men may learn more of fools than fools of wise men. This second means, or manner, in- structs with more ease and pleasure. To learn by precept is a long way. It is hard to understand well what we are thus taught, and, understand- ing, to retain and practise it: and 82 A Treatise on Wisdom. hardly can we promise ourselves to reap that fruit which is promised us. But example and imitation teach us beyond the work or action itself, stimulate us with more ardor, and promise us that glory which we see has been attained. Now these two means of profiting by speech and example are likewise twofold in the manner in which they are obtained, for they are drawn from intercourse with the living and reading the books of the dead. SHe who knows how to make use of books receives thereby great pleasure and comfort. He is eased of the burden of tedious idle- ness, occupied and kept from vain imaginations, and from outward things which vex and trouble.) The spirit and manners of men conform themselves to those with whom they commonly converse. A teacher of youth must make his pupils speak and reason; often ex- Parents and Children. 83 amine them, ask their opinions of whatever shall present itself, awaken their spirit by demands upon it, make them first give their opinions, and then grant them the same lib- erty to ask of others. If without questioning they are taught, it is in a manner labor lost, and the child is not profited; he lends only his ears; neither is it enough to have them give their opinions, they must main- tain them and be able to give a reason, and not speak by rote. Commend their endeavors and give them encouragement. Although au- thorities may be given out of books, as the sayings of Cicero or Aristotle, yet it is not enough to recite them, they must judge of them, and so frame and fashion them for use that they may be applied to other sub- jects. It is not enough to report as history that Cato killed himself rather than fall into the hands of Caesar; 84 A Treatise on Wisdom. and that Brutus and Cassius were the authors of the death of Caesar; this is the least. I would have judg- ment given, whether they did well or not, whether they deserved well . of their country, or conducted them- selves according to wisdom, justice, or valor. Nothing must leave the hands before it has passed the judg- ment. “He who inquires after noth- ing, knows nothing.” He who keeps not his mind busy, suffers it to rust. Fashion and mould the spirit to the pattern and model of the world and nature. Make it liberal, represent unto the youth' all things, the uni- versal face of nature, that the whole world may be his book; that what- ever subject is discussed he may cast his thought upon the immensity of the world, upon the different habits and opinions which have been and are in the world touching that sub- Parents and Children. 85 ject. (The most noble minds are the most liberal) Nothing does more deprave and enthrall the mind of man than to let him have and under- stand but one opinion, belief, and manner of life. D - What greater folly and weakne can there be than for a man to think all the world walks, lives, and dies according to his country? like those blockheads who, when they hear of manners and opinions of foreign countries contrary to their own, either will not believe them or ab- surdly condemn them as barbarous —so much are they enthralled and tied to their cradle. A kind of peo- ple, as they say, brought up in a bottle, who never see anything but through a hole. Let the scholar take nothing upon credit, but examine all things with reason, and then let him choose. 86 A Treatise on Wisdom. THE BODY. After the mind comes the body, and care is likewise to be taken of it, at the same time with the spirit, both making the entire man. Keep the child from delicacy, and pride in apparel, in sleeping, eating and drinking; accustom him to heat and cold; harden his muscles, as well as his mind; and make him lusty and vigorous. MANNERS. Concerning manners wherein both body and soul have a part, the ad- vice is twofold—to avert evil, and to ingraft and nourish the good. The first is the more necessary, and there- fore the greatest care must be taken, and it must be done in time, for there is no time too speedy to pre- vent the birth and growth of ill manners and faults which are to be feared in youth : as to lie, a base Manners. 87 vice; bashfulness, which must be corrected by study; all affectations and peculiarities in speech, gait, and gesture, which are a testimony of vanity and vainglory, and mar all that is good. X Never allow children to have their own way by such means as anger, sullenness, or obstimacy; they should learn that these are qualities alto- gether useless and unprofitable. -- Ingraft in them good and honest manners; and first instruct them to fear and reverence God, to speak seldom and soberly of Him, of His power, eternity, wisdom, will, and all His works, not indifferently, and upon all occasions, but with rever- ence; not to be overscrupulous in the mysteries and points of religion, but to conform to the government and discipline of the Church.W Teach them to cherish candor, modesty, and integrity, and to be honest, out 88 A 7.realise on Wisdom. of an honorable and honest mind, not from fear, Or through hope of honor, or profit, or other considera- tion than virtue itself. H. Y We know that affection is recipro- cal and natural between parents and children, but that of parents toward their children is far the stronger.' That of children seems rather the payment of a debt and a thankful acknowledgment for a benefit re- ceived than a purely natural love. Moreover, he who gives and does, good to another loves more than, he who receives, and is indebted: those things are most beloved which cost us most ; that is dearest to us which we come most dearly by; and to nourish and bring up children is a greater charge than to receive these benefits. * Y True and fatherly love is shown in wise governing. X Parents should receive their children into their soci- 90 A Treatise on Wisdom. the reason is because the duty of a son towards his father is the more ancient and can be abrogated by no other. Now this duty consists of five points comprehended in these words: “Honor thy father and thy mother.” The first is reverence, which is that high and holy esteem which children ought to have for their parents. The second is obedi- ence. The third is to succor parents in all their needs, and to care for them in their old age. We have an example of this in the brute king- dom, for the little ones of the stork, as St. Basil affirms, feed and care for the old mother, and couple them- selves together to carry her on their backs, love teaching them this art; and for this cause the Hebrews call this bird Chasida, that is to say, the charitable bird. Fourth, children should not at- tempt anything of importance with- Masters and Servants. 91 out the advice, consent, and appro- bation of parents. Fifth, mildly and gently to endure their vices, imperfections, and severity. A child will not find these duties difficult if he consider how much care he has been, and with what affection he has been brought up. MASTERS AND SERVANTs. The use of slaves and the absolute power of lords and masters over them is monstrous and ignominious in the nature of man; and is not found among beasts. There are slaves born, and those made by war, volun- tary ones who sell their liberty for money, and in some parts of Chris- tendom those that give and vow themselves to another for ever. This voluntary captivity is the strangest of all, and most against nature. The duty of masters toward their servants as well as slaves (inferior 92 A Treatise on Wisdom. servants) is, not to treat them un- kindly, remembering they are men and of the same nature as themselves, and only fortune has made a differ- ence which is very variable, amusing itself by making great men small and small great. Therefore the dif- ference is not so wide. Treat them kindly, seeking rather to be beloved than feared. Instruct them with religious counsel and those things requisite for their health and safety. The duty of servants is to honor their masters and yield them obedi- ence and fidelity, not only outwardly and for reward, but heartily, seri- ously, for conscience' sake, and with- out dissimulation. THE NECESSITIES OF THE STATE. Having spoken of private author- ity, we come to public power, that of the state, which is rule, domin- ion, or a certain order in command- The Necessities of the State. 93 ing and obeying, that is the prop, cement, and soul of human things, a vital point. It is the bond of society, which cannot otherwise subsist. It is the universal spirit, whereby so many millions of men breathe. Greatness and power are so much desired because all the good there is in them appears outwardly, and the ill is altogether inward. To com- mand others is a thing as difficult as it is great, as beautiful as it is divine. The title of ruler (the outward dis- play) is gratifying and pleasant, but the burden inside is hard and irk- some. It is an honorable servitude, a noble misery, a rich captivity. But how often are these rulers less quali- fied by nature than those beneath them. The same appetites move a . fly and an elephant. Can it be other than a great burden to govern people, since in ruling one's self there is so much difficulty? It is easier and 96 A Treatise on Wisdom. himself with this buckler of distrust, which the wisest have thought to be a great part of prudence and wisdom. Trust but few and those known by long experience. Open distrust wrongs and invites as much deceit as an overcareless confidence, for many by showing too much fear of being deceived show how they may be. A ruler must be just, keeping well and inviolably his faith, the foundation wall of justice. Then he must insist that his justice be main- tained in others, for it is his proper charge, and for that purpose he is installed. Clemency, a princely virtue, is mildness and leniency. It lessens and qualifies the rigor of justice with judgment and discretion. It mod- erates and sweetly manages all things, forgives those who are faulty, rescues those who are fallen, and saves those The Wecessities of the State. 97 who are nearly lost. It is in a ruler what humanity is in a subject. It is contrary to cruelty and extreme rigor, not to justice, from which it does not so much differ, but softens and moderates it. One beloved will do more through love than through fear. The liberality of a ruler which con- sists in tax and show serves to small purpose. No credit is gained from display made through excessive tax- ation, for to the spectators of these triumphs it seems that they feed their eyes at the expense of their stomachs. A ruler should think that he has nothing wholly his own. That liberality is more commendable which consists in bestowing gifts, but even in this he must be well advised, giving to those who deserve it and have been of service to the country. Liberality likewise must be spun 7 98 A Treatise on Wisdom. with a gentle thread, little by little, and not all together, for that which is done speedily is soon forgotten. Pleasant things must be done with ease and leisure, that one may have time to enjoy them. Things rude and cruel (if they must needs be done) should be executed quickly. A prodigal ruler is worse than a covetous one, but well ordered liber- ality is profitable both to ruler and State. Magnanimity and courage become a ruler. He has need of faithful friends to be his assistants. Great burdens have need of great help. He must provide himself with good counsel and such men as know how to give it. These are his true treasures. Counsellors must be first faithful. The two greatest philosophers have said that it is a sacred and divine thing to deliberate well and to give Ioo A Treatise on Wisdom. which trouble and hinder all good deliberation; he must sometimes change his opinion, which is not inconstancy, but prudence. For a wise man does not always go by the same way, but as a good mariner who trims his sails according to the wind and tide, he will often turn and arrive at a place obliquely when he cannot do it directly and by a straight line. A counsellor must not be influenced by passion, envy, avarice, or private interest, the deadly poison of judgment and good understanding. He must avoid pre- sumptuous confidence and precipita- tion, which are the enemies of all good counsel. A wise man considers and reconsiders, weighing all that might happen, that he may execute with boldness. Again, to keep secret, counsels and deliberations is very necessary in the management of affairs. “Great Io2 A Treatise on Wisdom. the revenue of the country, which must be used and managed without alienating it; conquests from an enemy, which must be profitably employed, not prodigally dissipated; the entrance and clearing of mer- chandise into various ports; a tax upon foreigners as well as upon sub- jects, a means just, lawful, ancient, and general; not to permit the traffic or transportation of the neces- saries of life, nor of raw or un- wrought wares, to the end that the subject may have work and gain the profit of his own labor; but to permit the exportation of manufactured articles and the bringing in of raw material, but not of the wrought or manufactured ; and in all things to charge the stranger more than the subject; for a foreign duty in- creases the treasury and enriches the country; to moderate, neverthe- less, the imposts upon those things Io4. A Treatise on Wisdom. the best soldier is not the merce- nary adventurer, but he who has the good of his country at heart. He is more patient, more obedient and courageous. Victory does not consist in numbers, but in force and valor. After choice comes discipline, for it is not enough to have chosen those who are capable and likely to prove good soldiers. Nature makes few men valiant, it is good instruc- tion and discipline that do it. Now the principal point of disci- pline is obedience, and a soldier must fear his captain more than an enemy. Soldiers are the body, captains and leaders the soul, or life of an army. True valor stirs not the tongue, but the hands; does not talk, but exe- cutes; great talkers are small doers. There is nothing in war that must be despised, and many times that which seems of small moment often yields great results. - Wars. IOS Victory must not be stained with insolence, but accepted modestly; one needs to remember the per- petual flux and reflux of this world and the alternating of prosperity and adversity. “Fortune is brittle and slippery; when it shines it breaks.” To the vanquished, wisdom is necessary to consider his loss at its worst, and afterwards with a good courage to renew his strength and hope for better fortune; it is better to die with honor than live in dis- honor. There is a question whether stratagem or courage is the more requisite in war. Alexander would take no advantage of the obscurity of the night, saying he liked not thieving victories; “I had rather be sorry for my fortune than victory should shame me.” “Security is the most common beginning of calamity.” Fortune IO6 A 7.weatise on Wisdom. and success turn the mind of a noble and generous conqueror from wrath to mercy. LAVVYERS, DOCTORS, TEACHERS. It is one of the vanities and follies of man to prescribe laws and rules that exceed the use and capacity of men, as some philosophers and teach- ers have done. They propose strange and exalted forms of life, so difficult and austere that the practice of them is impossible for any time, and the attempt even dangerous to many. These are castles in the air, as the commonwealth of Plato, beautiful and worthy imaginations; but the man has never yet been found that put them in practice. The Sovereign and perfect Lawgiver took heed of . this, who in Himself, His life and doctrine, did not seek these extrava- gant forms beyond the common capabilities of men; and therefore The Vulgar Sort. Io'7 He called His yoke easy and His burden light. They who have insti- tuted and ordered their society under His name have very wisely con- sidered the matter, and though they make special profession of virtue and devotion, and to serve the public weal above all others, nevertheless . they differ very little in their manner of living from the ordinary and civil life. Many times these goodly law- makers, are the first law-breakers, for they often do quite the contrary to that which they require of others. Reason is the life of the law. THE VULGAR SORT. The people we call the vulgar sort are strange creatures, inconstant and variable, who love confusion and go to war without judgment, reason, or discretion. “It is the custom of the vulgar sort to despise the present, Io8 A Treatise on Wisdom. desire the future, and praise and ex- tol that which is past.” They are malicious, envious, and treacherous, wishing all ill to those who are well and honorably spoken of. They care neither for public good nor com- mon honesty. “Every one has his private spur.” They are monsters who have nothing but a mouth, tongues which cease not; they speak all things but know nothing, they look upon all but see nothing. Show them the cudgel and they will admire you, do good to them and they will despise you. The vulgar multitude is the mother of igno- rance, vanity, injustice, and idola- try; their mot is, “The voice of the people is the voice of God,” but we may say, “The voice of the people is the voice of fools.” Now the beginning of wisdom is for a man to keep himself clear and free, and not allow himself Mobility. IO9 to be carried away with popular opinions. NOBILITY. Nobility is a quality not common everywhere, but honorable, and rightly esteemed for its public util- ity. According to the general and common opinion, it is a quality of race or stock. Aristotle says that it is the antiquity of a race and of riches. Plutarch calls it the virtue of a race, meaning a certain habit and quality continued by descent. What this quality is all do not agree saving in this that it is profitable to the common weal, for to some and the greater part it is military, to others political, literary to the learned and palatine to those at- tached to the service of the prince. But military nobility is accounted most worthy, for besides its service to the country it is painful, labori- --- - - - - - - - Mobility. I I I for our glory. Neither are we to account that ours which has been before us.” What greater folly can there be than to glory in that which is not our own. They who have nothing commendable in themselves but this nobility of flesh and blood make much of it, have it in their mouths, and it is the mark by which they are known and a sign they have nothing else. What good is it to a blind man that his parents had excellent sight, or to him who stammers, that his grandfather was eloquent? Personal and acquired honor has conditions altogether contrary, its nobility consists in good and profit- able effects, not in dreams and imagi- nations. “A mind well disposed to virtue makes him noble, who, upon what accident or condition soever, is able to raise himself above for tune.” (Seneca.) Natural and ac- I 12 A Treatise on Wisdom. quired nobility are very often and willingly found together, and so make a perfect honor. For a man to know that he has sprung from honorable ancestors, and such as have deserved well of their country, is a strong obligation and spur to the exploits of virtue. It is a foul thing to degenerate and belie a man's own race. HONOR. Some say that honor is the price and recompense of virtue or the prerogative of a good opinion. It is a privilege which draws its principal essence from virtue. It has also been called the shadow of virtue, which sometimes goes before as the shadow of the body, and sometimes follows. But to speak truly, it is the rumor of a beautiful and virtu- ous action which rebounds from a man's soul to the view of the world, Aſonor. I3 and reflecting him, brings him the testimony of that which others be- lieve of him. But the question is, what are the actions to which honor is due P It is generally due to those who per- form their duty in whatever belongs to their profession, although it may be neither a famous nor profitable one; as he who upon the stage plays the part of a servant well is no less commended than he who represents the person of a king, and he who cannot work on statues of gold, may show the perfection of his art even in earth and leather. All cannot be called to manage great affairs, but all deserve commendation who do what they have to do, well. The marks of honor are various, but the best and most beautiful are those which are without profit and gain. It happens sometimes that it is a greater honor not to have the 8 I 14 A Treatise on Wisdom. marks of honor having deserved them, than to have them ; as Cato said, “It is more honorable to me, that every man should ask me why I have not a statue erected in the market-place, than they should ask me why I have it.” Honor is so much esteemed and sought after that a man will undertake and en- dure almost anything to attain it, re- garding it even more than life itself. Nevertheless it is a matter of small moment, uncertain and a stranger to him that is honored. It does not enter a man, nor is it essential to . him ; it stays without and rests in his name, which carries all the honor and dishonor. So that a man is said to have either a good name or a bad one. All the good or evil that can be said of Caesar is carried in his name. Now the name is nothing of the nature and substance of the thing, it is only the image which Science or Learning. I 15 presents it, the mark which dis- tinguishes it from others. Whatso- ever valor, worth, and perfection the thing has in itself inwardly, if it produces nothing good it is incapa- ble of honor, and is as if it were not. SCIENCE OR LEAFrn ING. Learning is a beautiful ornament and very profitable to those who know how to use it, but in what rank to place it, or how to prize it, all are not of one opinion, and there- fore commit two contrary faults; some by esteeming it too highly, others too little. For my part, I place it beneath honesty, sanctity, wisdom, and virtue, and yet dare rank it with dignity, natural nobility, and military valor, and think they may well dispute the precedence. As sciences are different in their subjects and matter, so are they in their utility, honesty, and necessity, I 16 A Treatise on Wisdom. and also in their gain and glory. Some sciences are theoretical, con- cerned only with speculations. Others are realistic, consisting in the search after the knowledge of things that are without us, whether they are natural or supernatural. Again some are particular, teaching the tongue to speak, the mind to reason; while others are practical and concerned with action. - Those sciences which have most honesty and utility, and least glory, vanity, and mercenary gain, are to be preferred to all others; and the practical, such as moral science and political economy, which respect the good of man, are absolutely the best; teaching him to live well, to die well, to command and obey well; and diligently to be studied by all who desire to be wise. After these comes natural science; an aid to the knowledge of whatever is in the Science or Learning. 117 world fit for our use, and likewise teaching us to admire the great- ness, goodness, wisdom, and power of the Creator. All others are vain, and to be studied cautiously. St. Paul's advice is: “Beware lest any man spoil you through philos- ophy." Learning which is acquired is an accumulation, a storing up of the good of another—that is, a collection of all that a man has seen, heard, and read in books. Now the garner and storehouse where this provision is kept, the treasury of science and all acquired good, is the memory. He who has a good memory, the fault is his own if he lacks knowledge, for he has the key to it. Knowledge is the wealth of the spirit. A wise man lives upon his own revenue, for wisdom is properly a man's own. I 18 A Treatise on Wisdom. DESIRING WISDOM. A man aspiring to wisdom should above all things know himself, La difficult matter, for every one de- lights to deceive, rob, hide, and be- tray himself, flattering and tickling himself to make himself laugh, ex- cusing his defects, and setting a high value upon the little good he has, winking continually lest he should too clearly see his own acts. Now he who would be truly wise must always suspect whatever seems to please the greater number of people; he must look into and judge what is good and true in itself and not be borne along by the multitude, for the worst thing that can be said of a man is that the whole world ap- proves of him. Once Phocion, seeing the people highly applaud something he had said, turned to his friends who stood by him and asked, “Has any folly unwittingly escaped my Desiring Wisdom. 119 mouth, or any loose or wicked word, that all these people do approve me?” Yet if you are not of the world, the world will hate you. We must as much as possible pre- serve ourselves from the judgment and opinions of the illiterate and ill- disposed, and without any stir keep our own opinions and thoughts to ourselves, remaining in the world without being of it. “I rather choose to seem a fool with ease, Than to be wise indeed, and yet displease.” We should beware of spiritual lep- rosy which comes from not taking a proper interest in the affairs of life, and of growing too fond of ourselves. A wise man will never undertake more than he can accomplish; he will remember that to carry a burden it is necessary to have more strength than burden; but if it happen that by 12o A Treatise on Wisdom. accident or imprudence he should be engaged in a vocation distasteful to him, and see no escape, it is the part of wisdom to resolve to bear it and to adapt himself to it as much as pos- sible; like bees, who from thyme, a sharp and dry herb, gather sweet honey, and, as the proverb is, make a virtue of necessity. Wisdom is a regular managing of the soul, a sweet harmony of our judgment, will, and manners, and a constant health of mind; whereas the passions, on the contrary, are the furious outbursts and rebounds of folly. Passions are more easily avoided than moderated. We can guide in the beginning, and hold them at our mercy, but once thor- oughly aroused they carry us. All things at their birth are feeble and tender. In their weakness we do not discover the danger, and in their full growth and strength know Besiring Wisdom. 121 not how to withstand them; as we often see when men who have entered easily and lightly into quarrels, law, and contentions are forced to settle as best they can. In all our dealings with men, we must be prudent from the beginning. “Undertake coldly, pursue ardently." The true privilege of a wise and active man is, to judge of all things, not to be bound to any, but to be ready and open to all opinions. In all the outward and common actions of life, a man should accom- modate himself to custom, but with- out determination, affirmation, or condemnation of the ideas of others; always ready to entertain better opinions if they arise, and not of. fended with those who differ from him. Let him rather desire to hear what may be said, that he may exer- cise his judgment and search for truth. 122 A Treatise on Wisdom. Since there are a thousand lies for one truth, a thousand opinions of one and the same thing, and but one that is true, why should we not ex- amine with the instrument of reason, which is the best, the most honest, and most profitable. LIBERTY OF SPIRIT AND JUDGMENT. Is it possible that among so many laws, customs, opinions, and man- ners that are in the world contrary to our own, there are none good but ours? Has all the world besides been mistaken P And who doubts others think not the same of us. The wise man will judge all; nothing shall escape him. - What can a holy man have above the profane, if his spirit, mind, and principles are in slavery P They shall govern as long as they will my hand, and my tongue, but Liberty of Spirit. I 23 not my spirit, for that, by their leave, has another master. He who would bridle the spirit of man is a great tyrant. Now a wise man will carry himself outwardly, for public reverence and in a manner to offend no one, ac- cording to the law, custom, and cere- mony of the country; but inwardly he will judge of the truth as it is according to reason, and many times he may condemn that which he out- wardly does. For example, in all humility I take off my hat and keep my head uncovered before my supe- rior, for the custom of my country requires it, but yet I have leave to judge that the custom of the East is far better, to salute and do reverence by laying the hand upon the breast without uncovering the head to the detriment of the health. If I were in the East, I would take my repast sitting upon the ground or 124 A Treatise on Wisdom. leaning upon my elbow, or half lying, looking upon the table side- ways, as they do there, and yet I should not cease to judge the man- ner of sitting upright at table, my face toward it, as our custom is, the more comfortable and preferable. These are examples of small weight, and there are many like them. Take another of more importance. I yield my consent that the dead shall be in- terred and left to the mercy of the worm, because it is now the common custom almost everywhere, but I cease not to judge that the ancient manner of burning bodies, and gathering together the ashes, is more noble and cleanly. Religion itself teaches and commands to dis- pose of all things after this manner, as of that which was not eaten of the paschal lamb and the consecrated host; and why should not our bodies be treated with like respect? What Liberty of Spirit. I25 can be more dishonorable to a body than to cast it into the earth, there to corrupt? It seems to me to be the utmost punishment that can be inflicted upon infamous persons and offenders; honest and honorable men should be treated with more respect. A wise man considers calmly and without passion all things, is not obstinate, but always ready to re- ceive the truth, or what seems to have the best semblance of truth. There is nothing certain, nothing in nature but doubt, nothing certain but uncer- tainty. “The only thing certain is, that nothing is certain. This one thing know I, that I know nothing.” Truth and falsehood enter us by the same gate, hold the same place and credit, and maintain themselves by the same means. There is no one opinion held by all, none that is not disputed, none of which the contrary is not main- 126 A 7×eatise on Wisdom. tained. It is the doctrine and prac- tice of the greatest philosophers, dogmatists, and affirmers to doubt, inquire, and search, giving to all things no stronger title than proba- bility and possibility; by problemati- cal questions, rather inquiring than instructing. “They will seem not so much to think what they say as to exercise their wits with the difficulty of the matter”; solacing their spirits with pleasant and subtle inventions, “which they rather feign wittily than know skilfully.” Aristotle, the most decided, the Prince of dogmatists and peremp- tory affirmers, the god of pedants, how often has he been crossed in his opinions P Not knowing how to explain the question of the soul,-a point where he is almost always unlike himself, and in other things he did not understand, we find him ingenuously confessing at i 128 A Zºreatise on Wisdom. cause they do not perceive what it is, nor that the greatest men have made confession of it. They blush and have not the heart to say frankly, I know not, because they are possessed with the presumption of learning. They do not know that there is a kind of ignorance and doubt more learned, more noble and gen- erous, than all their certainty. It is that which has made Socrates so renowned, and held for the wisest of men. It is the science of sciences and the fruit of all our studies. It is the modest, mild, innocent, and hearty acknowledgment of the mys- tical height of truth and the poverty of our human condition. Here I would tell you that I caused to be engraved over the gate of my little house, which I built at Condom, in the year 1600, these words, “I know not.” He who thinks he knows some- Liberty of Spirit. I 29 thing knows not yet what he ought to know. It is not the truth and nature of things that stir and trouble us, but opinions. The truth does not enter or lodge in us by its own strength and authority, for if it were so all things would be received alike, after the same manner and with equal credit, as truth is always uni- form. The world is led by opinion, that which I believe I cannot make another accept, and that which I firmly believe to-day I cannot assure myself I shall believe to-morrow. How often has time made us see we have been deceived in our thoughts, and forced us to change our opinion. To keep the mind in peace and tranquillity, free from agitations, ambition, presumption, and obsti- nacy in opinion (which cause sects, heresies, and seditions), does more 9 Universality of Spirit. 131 that it is necessary that God Him- self, in whom it dwells, should reveal it as He does. And to prepare him- self for this revelation, man must first renounce all opinions and be- liefs with which the mind is already preoccupied, and offer himself pure and ready to receive it. Having gained this point, it is necessary to present the principles of Christianity as sent from heaven, brought by that Perfect Messenger of the Divinity, confirmed by so many proofs and testimonies. So in this modest de- lay of opinion we see a great means to true piety, not only to receive it, but to preserve it. UNIVERSALITY OF SPIRIT. A wise man views and considers the whole universe; he is a citizen of the world, like Socrates, and holds in his affections all humanity. He sees like the sun with an equal and indif- 132 A Treatise on Wisdom. ferent regard, and, as from a watch- tower, all the changes and course of things; not changing himself, but remaining always the same; which is the livery of the Divinity and the high privilege of a wise man. Partiality is an enemy to liberty, and overrules the mind so that it cannot judge aright. To better at- tain this universality of spirit, this general impartiality, we must con- sider these points: the great in- equality and difference of men, in their nature, form, and condition; the diversity of laws, customs, manners, and religions; the different opinions and reasonings of the philosophers concerning unity and plurality, the eternal and temporal, the beginning and end and the duration of time. The Egyptian priests told Herodotus that, since their first king, the sun had changed his course four times. The Chaldeans, in the time of Universality of Spirit. 133 Diodorus, had a register of seven thousand years. Plato said they of the city of Sais had memorials in writing of eight thousand years, and that the city of Athens was built a thousand years before the city of Sais. Zoroaster and others affirmed that Socrates lived six thousand years before Plato. Others have said that the world has been from all time; and great philosophers have held the world for a god, made by another greater than it; or, as Plato and others argue, that from the motions it is a creature composed of a body and of a soul, the soul lodging in the centre, disposing and spreading itself by musical numbers into all parts; and that the heavens and the stars are composed of bodies and a soul, mortal by reason of their composition, immortal by the decree and determination of the Creator. According to ancient and 134 A Treatise on Wisdom. most authentic writings, and founded upon reason, there are many worlds; in this world there is nothing alone, but all kinds multiplied in numbers, and it does not seem to have a sem- blance of truth that God made this world only and without a companion. By what we have learned of the discovery of the new world, the East and West Indies, we see that some ancient writers have been deceived, thinking to have found the measure of the habitable earth, for now be- hold another world almost like our own ; and who will doubt but that in time there will be yet others dis- covered. If Ptolemy and other ancient writers have been deceived, why should not he also be who affirms to the contrary P Secondly, we see that the zones which were thought uninhabitable from their excessive heat and cold are habitable. --- Universality of Spirit. 135 hirdly, in these new countries we find that almost all things which we esteem so much, holding that they were first revealed and sent from heaven, have been commonly believed and observed; many of them were in use a thousand years before we had any tidings of them, both in the matter of religion,-as the belief in one Father of us all, of the universal deluge, of one God who once lived in the form of man, un- disciplined and holy; of the day of judgment and the resurrection of the dead;—and in the matter of policy, as, that the elder son should suc- ceed to the inheritance. There is nothing said, held, or be- lieved, at one time and in one place, which is not likewise said and be- lieved in another, and contradicted and condemned elsewhere. The best means to maintain our- selves in tranquillity and liberty is to 136 A Treatise on Wisdom. |- lend ourselves to others, but to give ourselves to none, and to take our affairs into our hands, not to place them in our hearts. We must know how to distinguish and separate our- selves from our public cares, our friends, and our neighbors; one should comply with the customs of other men and the world, contribute to society those offices and duties requisite, but with moderation and discretion. A man may perform his duties without haste or excitement, and they deceive themselves very much who think that business is not well done if done without clamor and clatter. A wise man will serve and make use of the world just as he finds it, and he will likewise consider how to keep and carry himself apart from it. Enough has been said of this per- fect liberty of judgment wherein I have rather insisted, because I know Laws and Customs. 137 that it does not please the palate of the world; it is the enemy of pedan- try, as wisdom is, but it preserves us from being opinionative gainsayers; and a man maintaining himself in peaceable and assured modesty and noble liberty of spirit, is a fair flower and ornament of wisdom. LAVVS AND CUSTOMS. Laws and customs are maintained in credit, not because they are just and good, but because they are laws and customs; this is the mystical foundation of their power. A wise man observes them freely and simply for public reverence, and for their authority. Law and custom estab- lish their authority differently, cus- tom little by little and without force, and by the common consent of all. The law springs up in a moment with authority and power. Seneca said: “We are not led by reason, 138 A Treatise on Wisdom. but misled by custom, and we hold that best which is most used.” This advice I would give to him who would be wise, to keep and ob- serve both in word and deed the laws and customs which he finds estab- lished wherever he may be, and like- wise to respect and obey magistrates and all superiors, but always with a noble spirit and generous manner, not servilely nor pedantically, and withal not to condemn foreign laws or customs, but freely and soundly to examine them, judging with rea- son only. After these two, law and custom, comes ceremony. A wise man must defend himself from this captivity. I do not mean that it should be met with a loose incivility, for he must forgive the world some- thing, and as much as he can out- wardly conform to that which is in practice, but not to enthrall himself with it; and with gallant and gener- -- -------- Honesty. I4 I instinct which is God-given, not from any outward cause or inducement. A man desires to have all his pos- sessions good and sound, his body, judgment, and memory, even his hose and his shoes, and why will he not likewise have his will and con- science good? What though a man does not re- ceive recompense for his honesty, what can concern him so much as his own character P This is, as it were, not to care how bad the horse is so the saddle is good. If a man is honest for honor or reputation, from fear of the law or punishment, there is an end of his honesty. I would have him good, firm, and honest for the love of himself, because it is absolutely required of him by nature. And the pattern for honesty he will find in this nature itself, which is the universal reason that shines in every one of us. He that works Honesty. I43 counsels of reason; and as the mari- ner's needle never rests until it points towards the north, and thus directs aright, so man is never tranquil until he sees this and directs the course of his life, manners, judgment, and will according to the Divine natural law, which is an inward light whereof all others are but beams. To perfect our work we still need the grace of God by which life is given to hon- esty, goodness, and virtue. Honesty in the soul is like a good organist, whose touch is true and according to art; the grace and spirit of God is the blast which gives life to the touch, and makes the instru- ment speak with pleasant melodies. This last good does not consist in long discourses, precepts, and in- structions, neither is it attained by our own act or labor; it is a free gift from above, and so we call it grace. But we must desire it, and ask for it 144 A Treatise on Wisdom. both humbly and ardently. O God, vouchsafe of Thy infinite goodness to look upon me with the eye of Thy clemency, to accept my desire and my work, which Thou hast im- planted, to the end that it may re- turn to Thee, and that Thou mayst finish what Thou hast begun, and so be both my Alpha and my Omega. Sprinkle me with Thy grace, keep me and account me Thine. The true remedy by which we are cleansed and healed of our sin, is a serious and modest confession of our faults; excuse is a remedy invented by the author of evil. There is a proverb which says, “Sin makes itself a garment, but it is without warmth.” Religion consists in the knowledge of God and of ourselves, and the office of religion is to join us to the Author and Giver of all good; and Piety. I45 so long as we continue firm in our confidence in God we are preserved, but when He is separated from us we faint and languish. We must be sincere, obedient, and kind, if we would be fit to receive religion, and to believe and live under the law. By reverence and obedience we should subject our judgment, and suffer ourselves to be led by author- ity, “submitting our understanding to the obedience of faith.” PIETY. Piety ranks first among our duties, and here it is very easy to err and be mistaken. It is a fearful thing to consider the great diversity among the religions that have been in the world, and still more the strange- ness of some of them, so unreason- able that it is a wonder the mind of man should have been infatuated with the impostures; for it seems IO 146 A Treatise on Wisdom. there is nothing in the world, high or low, which has not been deified, and that has not found a place wherein to be worshipped. They all agree in many things, are almost alike in their foundation and princi- ples: the belief in one God, the Author of all things, His providence and love toward mankind, in the im- mortality of the soul, reward for the good, punishment for the wicked after this life, and a certain outward profession, in praying, honoring, and serving God: they have also their difference, by which they are dis- tinguished, and each prefers itself above the rest, as the truest. But it is not difficult to know which is the best, the Christian religion, ele- vated and authentic, having so many advantages and privileges above the others. Now, as they appear one after another, we find the younger builds Piety. I47 upon the more ancient, and next pre- cedent, which it does not wholly disprove or condemn, but only accuses it of imperfections, and therefore comes to perfect or suc- ceed it; so by degrees the elder is overthrown and the younger en- riched with the spoils: as Judaism, which has retained much of the Egyptian religion, the Christian, founded upon the tenets and promises of the Judaic, the Turk- ish built upon both, retaining almost all the doctrines of Jesus Christ, but not accepting His divin- ity. If, therefore, a man would change from Judaism to Mohamme- danism, he must pass through Chris- tianity. Yet the elder wholly con- demn the younger and regard them as enemies; although there have been Mohammedans that have suf- fered torture to maintain the truths of the Christian religion, as Christians 148 A 7'realise on Wisdom. would do to maintain the truths of the Old Testament. True and false religions are maintained by human means, but the true have another jurisdiction, and are received from and held by another hand. In regard to receiving them, the first general establishing of them has been, “God working, His word confirming, and signs following.” The detail is done by human means; it is the nation, country, and birth which give the particular religion; it is not of our choice or election, for a man without his knowledge is made Jew or Chris- tian, before he knows that he is a man. The better to know true piety, it is necessary to separate it from the false and feigned. There is nothing that makes a fairer show and , takes greater pains to resemble true religion, and yet no worse enemy to it, than superstition; it is like the flatterer that counterfeits a zealous 150 A Treatise on Wisdom. And this is to approach the religion of the angels, and to accept the teaching of the Son of God “to wor- ship in spirit and truth,” for God accounts such worshippers the best. There are others who would have a visible deity; and those that have chosen the sun for their god seem to have more reason than the others, because of its greatness, splendor, and unknown quality. It is necessary for him who intends to be wise not to separate piety from true honesty, and content himself with one of them, nor should he confound them. Piety and probity, religion and honesty, devotion and con- science, I would have jointly in him whom I here instruct, because one cannot be perfect without the other. Here are two rocks of which we must take heed: to separate these virtues and rest contented with one—to con- found them in such a way that one ***************-* - see - - - - Piety. I5 I rules the other. The first who separate them and have but one of these vir- tues are those that give themselves to the worship and service of God, taking no care at all of true virtue and honesty for which they have no taste, but putting their whole confi- dence in the outward observance. Through this they are the more daring in sin, thinking themselves released from all duty; they are never made better, and to them the proverb ap- plies, “An Angel in the Church a Devil in the Home.” There are others quite contrary; taking account of nothing but virtue and honesty and caring little for anything that belongs to religion, a fault of many philoso- phers. These are two extremes, but which is the more worthy, religion or honesty, it is not my purpose to de- termine. I will only say: the first is far more easy and of greater show, found in simple and ignorant minds; 152 A Treatise on Wisdom. the second, more difficult, and in spirits valiant and generous. He who is honest from scruple and a re- ligious bridle, take heed of him, and he who has religion without honesty, I will not say he is more wicked, but far more dangerous than one who is without either. I desire that there be in this my wise man true honesty and true piety, joined and wedded together, both complete, and crowned with' the grace of God, which He denies to none who ask it of Him. Our in- struction to piety is to learn to know God. For from the knowledge of things proceeds the honor we give them. First we must believe that - He is, that He created the world by His power, goodness, and wisdom, and by these He governs it; that His providence watches over all things, even the least; and whatever He sends us is for our good, and that Piety. I53 whatever is evil proceeds from our- selves. If we account the fortunes evil which He sends us we blaspheme His holy name, for we naturally honor those who do us good and hate those who hurt us. We must then resolve to obey Him and to take all in good part whatever comes from His hand, and commit and submit ourselves to Him. Secondly we must honor Him, raising our spirit from all earthly imagination to the contemplation of the Divinity. God is the highest ideal of our im- agination, every man amplifying the idea according to his own capacity. He is infinitely above our most ex- alted conception. Thirdly we must serve Him with our heart and mind, the service answering His nature, a wise man's true sacrifice to the great God; the spirit is His temple, the soul is His image, and the affections man's offerings. The most accept- 156 A Treatise on Wisdom. to Him who gives it. There is nothing which God has given us in this present life unworthy our care, and for which we are not account- able. It is no frivolous commission for a man to direct himself and his life, for God has given it to him seriously and expressly. There are those, who would seem to be men of understanding, and professors of singular sanctity, who condemn all pleasures, and all care of the body, who withdraw the spirit into itself, and so pass life insensibly without thinking or taking part in it. To this kind of people, the saying, “to pass the time" is very applicable; for it seems to them that to make good use of this life is to silently pass it over, and as it were to escape it. Contempt for all pleasures is as much a fault and an injustice as the abuse of them in loving them too much. We must neither run to them Desires and Pleasures. 157 nor fly from them, but receive and use them with discretion and moder- ation. He who desires nothing, although he has nothing, is as rich as he who possesses the whole world ; both come to one end. He who is poor in desires is rich in contentment. If we let loose the bridle of our appetite to follow abundance and luxury, we will continue in perpetual pain and labor; superfluous things will become necessary, our souls will be slaves to our bodies, and we can live only while we live in pleasure and delight. If we do not moderate our pleas- ures and desires, if we do not measure them by the compass of reason, opinion will carry us to a headlong downfall, where there is neither bottom nor stay. As for example: if we make our shoes of 158 A Treatise on Wisdom. velvet, afterwards we will want them of cloth of gold, and lastly embroid- ered with pearls and diamonds; we will build our houses of marble, afterwards of jasper and porphyry. With a fool nothing suffices, nothing has certainty or contentment; he is like the moon that asked for a garment that might fit it, but was answered that that was not pos- sible, because it was sometimes large, sometimes small, and always change- able. CONSIDERATION OF OTHERS. Peremptory affirmation and obsti- nacy in expressing opinions are ordinary signs of senselessness and ignorance. The style of the ancient Roman was, that in the witness de- posing and the judge determining that which of their own knowledge they knew to be true, they expressed themselves in these words: “It seemeth." It is good to learn to use Man's Own Affairs. 159 words that sweeten, and moderate the temerity of our propositions, as: It may be; I think; It is so said. It is well for a man to have his counte- nance and actions agreeable to all, but his thoughts hidden; to see and hear much, speak little, judge of all. Do not fear nor be troubled with the rude incivility and bitter speeches of men; learn to harden and accus- tom yourself to them. Aim always at the truth, to ac- knowledge it, and cheerfully yield to it. To acknowledge a fault, to confess ignorance, to yield when there is occasion, are acts of judgment, gentleness, and sincerity, which are the principal qualities of an honest and wise man. MAN'S OWN AFFAIRS, When a man finds himself in any doubt or perplexity respecting a —-----~~~~~~~~ * 16o A Treatise on JWisdom. choice of things that are not evil, he must choose that which has most honesty and justice in it, for though it may turn out otherwise than well, it will always be some comfort to have chosen the better part; and be- sides, he does not know if he had chosen the contrary what would have happened. When a man is in doubt as to the best and shortest way, he must take the straightest. Avoid that which is base and un- just ; this is the rule of conscience. - Never deceive, and yet take heed not to be deceived. Defend opinions, but do not of. fend. Subtle defence is as much to be commended as rude offence is to be condemned. Take all things in their proper time and season; avoid precipitation, an enemy to wisdom, the step-mother, not the true, of all good actions. - To be Ready for Death. 161 Deliberate slowly, execute speed- ily. Discretion seasons and gives a rel- ish to all things. Indiscretion mars and takes away the grace from the best actions. To BE READY FOR DEATH, A FRUIT OF VVIs Dom. Seneca said: “He was not born in vain that dies well; neither has he lived unprofitably, that departs happily." He shoots not well who looks not on the mark; and he cannot live well who has not an eye to his death. The science of dying is the science of liberty, the way to fear nothing, to live well, contentedly and peaceably; there can be no pleasure in life to him who is al- ways in fear of loss. We must en- deavor to have our sins die before ourselves; and be always prepared for death. II --- - --- - - --- ------------------ To be Ready for Death. 163 help than a fool with his folly. It is misery to trouble life with the care and fear of death, and death with the care of life. It is uncertain in what place death attends us, and therefore let us attend death in all places, and be ready to receive it. “Think every day thy last; each, ready be, And so the uncertain hour shall welcome thee." Many make vain excuses to cover this fear, as, for example, those who say they grieve for themselves and others that they may be cut off in the flower and strength of their years. This is the complaint of those who measure everything by the ell, for- getting that exquisite things are generally fine and delicate. It is the mark of an excellent workman to enclose much in a small space. Great virtue and a long life sel- dom meet together. Life is meas- ured by the end; provided that is 164 A Treatise on Wisdom. good and all the rest is in proportion, the quantity has nothing to do with making it more or less happy, any more than the greatness of a circle makes the circle more round. “The day which thou fearest as thy last is the birthday of etermity.” To seek and desire death is an evil, it is an injustice without a cause, and it is to be out of charity with the world, to which our lives may be of benefit. To fear death, on the other side, is against nature, reason, justice, and all duty; the day of thy birth binds thee, and sets thee as well in the way of death as of life. It is folly to grieve for that which cannot be mended, to fear that which cannot be avoided. - How excellent the example of David, after the death of his dear child, when he put on his best ap- parel and made merry, saying to To be Ready for Death. 165 those who wondered, that while his son lived he importuned God for his recovery, but being dead there was no remedy. He who fears not to die, fears nothing; he makes himself master of his own life and of others. - The disregard of death is the source of beautiful and generous actions, and from it come the free speeches of virtue uttered by so many great imen. Helvidius Priscus, whom the Emperor Vespasian had commanded not to go to the Senate, but if he went, to speak as he would have him, answered that, as he was a Senator, it was right he should be in the Senate, and being there if re- quired to give advice he should speak freely that which his con- science commanded. Being threat- ened by the Emperor that if he spoke he should die, he said, “Did I ever tell you that I was immortal? 166 A Treatise on Wisdom. Do what you will, and I will do what I ought. It is in your power to put me unjustly to death, and it is in mine to die consistently.” Our religion has no firmer princi- ple, nor one wherein its Author has more insisted, than the contempt of this life. A desire for the life to come makes a man thirst after death as after a great gain, as the seed of a better life, the bridge unto Paradise, the way to all good, and an earnest of the resurrection. A firm belief and hope in these things is incom- patible with the fear and horror of death. “Have patience, man, and be content to live, . That which a day denies, a day may give.” TRANQUILLITY OF THE SPIRIT. Tranquility of the spirit is the sovereign good of man. This is that great and rich treasure which the Tranquillity of the Spirit. 167 wisest seek by sea and land. All our care should tend thereto; it is the fruit of all our labors and studies, and the crown of wisdom. It is a beautiful, equal, just, firm, and pleasant condition of the soul, which neither business, idleness, good nor ill, nor time, can in any way trouble or depress. “Nothing troubles true tranquillity.” The foundations a man must lay for it are true honesty, and to live in the state and vocation for which he is fitted, and added to these, true piety, with a soul pure, free, kind, contemplating God, the great Sovereign, and absolute Workmaster of all things; and from Whom he is to hope for all manner of good, and to fear no evil. Afterwards he must walk in simplicity and truth, and with a heart open to the eyes of God and the world; he must in thought, word, and action keep himself in moderation, laying aside all pomp 168 A Treatise on Wisdom. and vanity; rule his desires, content himself with a sufficiency. He must be constant against what may wound or hurt him, and raise himself above and beyond all fear, and so hold himself firmly without inward con- tention, full of joy, peace, comfort, and content in himself. To conclude. Two things are necessary for this tranquillity of the spirit—innocence and a good con- science. MORAL VIRTUES. Almost all the duties of life are comprehended in the four moral virtues, Prudence, Justice, Fortitude, and Temperance. Prudence is with reason put in the first rank, as the superintendent and guide of all other virtues; it is the salt of life, the lustre and ornament of our actions. It is the knowledge and choice of those things which we must either 172 A Treatise on Wisdom. may reap, but he who reaps need not care who were the sowers. LOVE AND FRIENDSHIP. Friendship is the life of the world. Without it there is no joy, and all things seem dark. “Friendship is the companion of justice, the bond of nature, . . . the comfort of old age, and the quiet harbor of man's life.” If friendship were everywhere in force, there would be no need of law, which is a remedy for the want of it, enforcing and constrain- ing by authority that which for love and friendship should be free and voluntary. Friendship rules the heart, the tongue, the hand, and the will. There is great diversity in friend- ships from the causes which engender them, and these are four in number— Nature, Virtue, Profit, and Pleasure, 174 A Treatise on Wisdom. able things. The perfect is acquired only by a true lively virtue, recipro- cally known. The common may be between many, the perfect only be- tween two. There is nothing more free and voluntary than affection, built upon the choice and liberty of the will. The souls of men in this perfect friendship cannot be divided; neither would they be. There is no speech between them of indebtedness, thankfulness, and other light duties, , which are nourishers of common friendship, and yet testimonies of division. Should I thank myself for the service I render myself P. He is the giver that gives cause to his friend to express and employ his love; and he is the receiver that by giving binds his friend: for both seeking above all things to do good one to the other, he that gives the occasion and yields the matter is he Love and Friendship. 175 that is liberal, giving the content- ment to his friend to do what he most desires. Of this perfect friendship and com- munion, antiquity gives us some ex- amples. Blosius, taken for a great friend of Tiberius Gracchus, then condemned to die, being asked what he would do for his friend's sake, y answered he would refuse nothing. It was then demanded what he would do if Gracchus should entreat him to fire the temples, to which he replied that Gracchus would never ask such a thing at his hands, but, if he did, he would obey him—a bold and dan- gerous answer. Iaving said that Gracchus would never require it, that should have been his answer, for according to our description a perfect friend does not only know the will of his friend, but holds it in his sleeve, and wholly possesses it. " * ----------------------------------------------------…- .. --- ------- *-* *. * … . . .” --------------- * * 176 A Treatise on Wisdom. Free and hearty admonition is a very wholesome and excellent medi- cine, and the best office of friend- ship; for to wound and offend a little, to profit much, is to love soundly. This is one of the princi- pal and most profitable evangelical commandments: “If thy brother sin against thee, reprove him.” All have some need of this remedy, but espe- cially those in prosperity. To under- take this, four things are required: judgment, discretion, courageous liberty, and loyal friendship; these are tempered and mingled together, but for fear of offending, or for want of true friendship, few are willing to do it, and of those who are, how few know how to do it well. If it is not done well it is like medicine badly administered, it hurts without profit. Truth, however noble it is, has not the privilege of being used at all hours and in all places. Fidelity. 177 Observe the time and place, not choosing an occasion of feasting or great joy, for that were to “trouble the feast"; nor one of sorrow and adversity, that is the time to com- fort. “Chiding is cruel in adversity; to chide is to condemn when help is needful." Admonish secretly and without witnesses, that one may not be overcome with shame, especially before those whose good opinion one may desire to retain. FIDELITY. All men, even the most treacher- ous, know and confess that fidelity is the bond of human society, the foun- dation of all justice, and above all things to be religiously observed. Nevertheless the world is full of treachery; there are but few who are truly loyal and keep their faith; they break it in various ways, per- haps without perceiving it. They r2 … → * * ... " 178 A Treatise on Wisdom. find some pretext for what they do; seek corners, evasions, and subtilties. Confidence is a sacred thing, and must simply be received; when hos- tages are demanded or sureties given, it is no more faith nor trust. Do not think to give assurance of fidelity by new and strange oaths and the use of God's name, as many do. This is superfluous among honest men, and the breach includes per- jury, which is worse than treachery. Treachery and perjury are in a cer- tain sense more base and execrable than atheism. The atheist who believes there is no God is not as hurtful in thinking there is no God as he who believes in Him and in mockery and contempt abuses His name. Treachery is the capital enemy of human society, for it breaks and destroys the bands there- of, and of all commerce that depends . upon the word and promises of men, 18o A Treatise on Wisdom. A flatterer will seem to exceed in love him whom he flatters, whereas there is nothing more opposite to love, not detraction, injury, nor pro- fessed enmity. It is the plague and poison of true friendship. Better are the sharp admonitions of a friend than the kisses of a flatterer. Flattery regards for the most part its own particular benefit; true friend- ship seeks not the good of self. A flatterer is changeable, like a chameleon, and he will accommodate himself to the minds of those he flat- ters. A friend is firm and constant, and cares not so much how he may please as how he may benefit. LYING. Near neighbor to flattery is lying, a base vice. The first step in the corruption of good manners is the banishment of truth. Silence is more friendly than untrue speech. A-------------- Benefits. 181 If a lie had but one visage, as truth has, there would be some remedy. for it, for then we could take the exact contrary of that which the liar speaks to be the certain truth. But the contrary to truth has a thousand forms, and an unlimited field. There is but one way to hit the mark, but there are a thousand ways to miss it. Doubtless if men realized the horror of lying they would pursue it with fire and sword; for like opinionative obstinacy it never leaves off growing. It be- hooves a liar to have a good memory. A man must not tell all he knows, that is folly; but that which he speaks, let it be what he believes. “Report is never brought to full trial.” BENEFITs. It is in the thankful acknowledg- . ment of obligations and benefits that ***ºrº--> wº-a-Tº-Fºr-------- 182 A Treatise on Wisdom. we fail most. We neither know how to do good, nor to be thankful. It is the work of an honest and generous man to do good and to deserve well of another, and also to seek the opportunity to do so. “It is the part of a liberal man even to seek occasions for giving.” (Ambrose.) God, nature, and reason invite us, and in nothing can we come nearer to the nature of God than in doing good. Neither do we know any bet- ter means to imitate Him, whose example and nature are wholly good. - He who gives, honors himself, and makes himself master over the re- ceiver. He who takes, sells himself. Many have refused to receive bene- fits lest they should lose their liberty, especially from those whom they could not love. Caesar was wont to say: “There 184 A Treatise on Wisdom. which belongs to virtue and merit. Doubtless, free and gracious gifts are due only to the good and wor- thy, but in a time of necessity or of common benefit it is better to do good to those who are unworthy, for the sake of the good, than to deprive the good on account of the evil. God lets the sun to shine, and the rain to fall, alike upon all. “There is a great difference between not excluding and choosing.” Give willingly and cheerfully, not suffering one's self to be entreated and importuned. “God loveth a cheer- ful giver.” Benefits are esteemed according to the will with which they are be- stowed. That which is yielded by entreaty is sold dearly, Give speedily. “He gives twice who gives quickly.” An indifferent and careless regard when help is given is not kind; a -------------- ~~~ -- - ------ *** * Benefits. 185 ------------~~~~~~~~<----, -----, --, - - - readiness in giving doubles the benefit. Diligence must be used in all points; to refuse to do a good deed, and that slowly, is a double injury. ‘He is less deceived who is soon denied.” The best way to give is to antici- pate, and prevent the necessity for asking. He who entreats humbles himself. Give without hope of restitution; in this lies the force and virtue of a benefit, for while a man seeks after payment, he is deprived of that in- ward joy and comfort, which he receives in doing good. A gift has its true lustre and glory when there is no chance for requital, even ignorance from whence it came. He deserves nothing who does good that he may receive something in return. It is said a benefactor must forget his good deeds. He 186 A Treatise on Wisdom. must continue them and by new ones confirm the old; never repent- ing, however it may seem that the seed has been cast upon barren and unfruitful ground. “Let even the ill success of thy good deeds please thee.” - An unthankful man wrongs none but himself, and a good deed is not lost by ingratitude. “The best men, and generous minds will bear with an ungrateful person, until with their goodness they shall make him grateful; persevering goodness overcometh the evil.” How base a vice is ingratitude; it is odious to all men. “Thou speak- est of all evil that can be said when thou namest an ungrateful man.” In revenge there is some show of justice, and man does not hide him- self to work his will, but in ingrati- tude there is nothing but base dishonesty and shame. Benefits. 187 Thankfulness or acknowledgment must have these conditions: First: The benefit should be gra- ciously received. “He who receives the benefit thankfully discharges the first payment.” (Seneca.) Secondly: It should never be for- gotten. “He who forgets a benefit is of all others the most ungrateful, for in no respect can he be made thankful who forgets a service.” (Pliny.) Thirdly: It should be spoken of. As a man has found the heart and hand of another open to do him good, so must he have his mouth open to publish it. And fourthly: Restitution should be made. But beware of too great an unwillingness to be in debt, or too much haste to cancel the obliga- tion. It gives occasion to the friend or benefactor to think his courtesy was not kindly accepted; for to be --~~~~~~~~~. ---------. . . . . . . . . . . . . ... --------------ºr 188 A Treatise on Wisdom, too careful to pay incurs the sus- picion of ingratitude; yet be not too long, lest the benefit grows old; the Graces are painted young. Choose a proper occasion without noise or display. And lastly, if a man's in- ability be such that he cannot make present restitution, let his will be strong enough to acknowledge the benefit. DUTY. The duty of the great consists in two things: in endeavoring to use their lives and ability for the defence and conservation of piety, justice, and generally for the welfare and good of the commonwealth, of which they ought to be the pillars and sup- porters; and after this in defending and protecting the poor and op- pressed, and in resisting the violence of the wicked. In this manner Moses became the head of the Jewish nation, Valor. 189 undertaking the defence of men in- jured and unjustly oppressed. Those that have done likewise have been called heroes, and for such, the de- fenders of their people, the deliver- ers of the oppressed, all honors have been established from ancient times. It is not greatness for men to make themselves feared, except by their enemies, or to terrify, which sometimes produces hate. It is bet- ter to be beloved. The duty of inferiors towards their superiors consists in honoring and reverencing those whom they serve, not only outwardly but with love and affection if it is deserved, and in pleasing by faithfully performing their duties, proving themselves worthy of protection. VALOR. Valor is a right and strong determi- nation, a uniform steadiness of mind 192 A Treatise on Wisdom. fitting for a man of honor to venture his valor where a base fellow in- structed by rules might gain the prize; for such victory comes not from virtue, or courage, but from certain artificial tricks and inven- tions, in which the base will do that which a valiant man knows not, neither desires to. FORTITUDE. The virtue fortitude is exercised and employed against all that the world accounts evil, as adversity, affliction, injury, unhappiness, and accidents. Fortitude arms a man against them and temperance guides him. Evils are general or particular con- cerning the mass or only ourselves. In common evils or misfortunes one should consider from whence they come and note the cause. A man must not murmur against Fortitude. I93 the will of God; it is impiety, and he torments himself to no purpose. There is no better remedy for the ills of destiny than to apply our wills to His will, and according to the advice of wisdom make a virtue of necessity. The advice we would give against personal evils, or wrongs that may be done to one by others, is to be firm and resolute ; not suffering one's self to be led by common opin- ion, but without passion to consider of what weight and importance things are according to truth and reason. How many make less account of a great wound than of a little blow? To be brief, all is measured by opinion. The world suffers itself to be per- suaded and led by impressions, and an opinion may offend more than a wrong done, and our impatience hurt us more than those of whom we complain. I3 * Public Reproach. I95 offenders, who gave us occasion to know those who would wrong us, that we may avoid them in the future; and secondly, by seeing our weak- ness and how we may be ourselves defeated, and a way to amend our faults. What better revenge can a man take than to profit by injuries received from an enemy, and thereby better and more securely to manage his affairs 2 PUBLIC REPROACH. This affliction is of various kinds. If it is loss of honors and dignities it is rather a gain than a loss. Dig- nities are but honorable servitude, where a man by giving himself to the public is deprived of himself. Honors are but the torches of envy and jealousy, and in the end exile and poverty. If a man recalls the history of the past he will find that many who have carried themselves 198 A Treatise on Wisdom. another nothing remains in us but that which we retain. Forgiveness wins for us affection. Many things wise men do as men, but not as wise men. Beauty is as wisdom, and wisdom is a spiritual beauty. Nobility is a desire for virtue, and learning the riches of the spirit. “Like apples of gold in pictures of silver, so are words spoken in due season.” (Proverb.) A wise man is a skilful artificer who profits by all; whatever falls into his hands he makes a fit subject for good, and with the same counte- mance he beholds the two faces of fortune. Wisdom is a mild and regular managing of the soul, and he is wise who governs himself in his desires, thoughts, opinions, speech, and ac- tions by the rule of judgment. Revenge. I99 A wise man rules himself accord- ing to nature and reason, regards his duty, and suspects whatever depends upon opinion and passion; and so he lives in peace, passing away his life cheerfully, and not subject to re- pentance, recantations, or changes, because whatever may happen he could not have chosen better, and in this way he is neither provoked nor troubled, for reason is always tran- quil.