and hinder the people from reuniting； and consequently fortifying
themselves against him by their unanimous intelligence and concord；
having experienced by the cruelty of some Christians； that there is no
beast in the world so much to be feared by man as man； these are very
nearly his words。
Wherein this is very worthy of consideration； that the Emperor Julian
made use of the same receipt of liberty of conscience to inflame the
civil dissensions that our kings do to extinguish them。 So that a man
may say on one side； that to give the people the reins to entertain every
man his own opinion； is to scatter and sow division； and； as it were； to
lend a hand to augment it； there being no legal impediment or restraint
to stop or hinder their career； but； on the other side； a man may also
say； that to give the people the reins to entertain every man his own
opinion； is to mollify and appease them by facility and toleration； and
to dull the point which is whetted and made sharper by singularity；
novelty； and difficulty： and I think it is better for the honour of the
devotion of our kings； that not having been able to do what they would；
they have made a show of being willing to do what they could。
CHAPTER XX
THAT WE TASTE NOTHING PURE
The feebleness of our condition is such that things cannot； in their
natural simplicity and purity； fall into our use； the elements that we
enjoy are changed； and so 'tis with metals； and gold must be debased with
some other matter to fit it for our service。 Neither has virtue； so
simple as that which Aristo； Pyrrho； and also the Stoics； made the end of
life； nor the Cyrenaic and Aristippic pleasure； been without mixture
useful to it。 Of the pleasure and goods that we enjoy； there is not one
exempt from some mixture of ill and inconvenience：
〃Medio de fonte leporum；
Surgit amari aliquid； quod in ipsis fioribus angat。〃
＇〃From the very fountain of our pleasure； something rises that is
bitter； which even in flowers destroys。〃Lucretius； iv。 1130。＇
Our extremest pleasure has some sort of groaning and complaining in it；
would you not say that it is dying of pain？ Nay； when we frame the image
of it in its full excellence； we stuff it with sickly and painful
epithets and qualities； languor； softness； feebleness； faintness；
'morbidezza'： a great testimony of their consanguinity and
consubstantiality。 The most profound joy has more of severity than
gaiety； in it。 The highest and fullest contentment offers more of the
grave than of the merry：
〃Ipsa felicitas； se nisi temperat； premit。〃
＇〃Even felicity； unless it moderate itself； oppresses？
Seneca； Ep。 74。＇
Pleasure chews and grinds us； according to the old Greek verse； which
says that the gods sell us all the goods they give us； that is to say；
that they give us nothing pure and perfect； and that we do not purchase
but at the price of some evil。
Labour and pleasure； very unlike in nature； associate； nevertheless；
by I know not what natural conjunction。 Socrates says； that some god
tried to mix in one mass and to confound pain and pleasure； but not being
able to do it； he bethought him at least to couple them by the tail。
Metrodorus said； that in sorrow there is some mixture of pleasure。 I
know not whether or no he intended anything else by that saying； but for
my part； I am of opinion that there is design； consent； and complacency
in giving a man's self up to melancholy。 I say； that besides ambition；
which may also have a stroke in the business； there is some shadow of
delight and delicacy which smiles upon and flatters us even in the very
lap of melancholy。 Are there not some constitutions that feed upon it？
〃Est quaedam flere voluptas；〃
＇〃'Tis a certain kind of pleasure to weep。〃
Ovid； Trist。； iv。 3； 27。＇
and one Attalus in Seneca says； that the memory of our lost friends is as
grateful to us； as bitterness in wine； when too old； is to the palate：
〃Minister vetuli； puer； Falerni
Inger' mi calices amariores〃
＇〃Boy； when you pour out old Falernian wine； the bitterest put
into my bowl。〃Catullus； xxvii。 I。＇
and as apples that have a sweet tartness。
Nature discovers this confusion to us； painters hold that the same
motions and grimaces of the face that serve for weeping； serve for
laughter too； and indeed； before the one or the other be finished； do but
observe the painter's manner of handling； and you will be in doubt to
which of the two the design tends； and the extreme of laughter does at
last bring tears：
〃Nullum sine auctoramento malum est。〃
＇〃No evil is without its compensation。〃Seneca； Ep。； 69。＇
When I imagine man abounding with all the conveniences that are to be
desired （let us put the case that all his members were always seized with
a pleasure like that of generation； in its most excessive height） I feel
him melting under the weight of his delight； and see him utterly unable
to support so pure； so continual； and so universal a pleasure。 Indeed；
he is running away whilst he is there； and naturally makes haste to
escape； as from a place where he cannot stand firm； and where he is
afraid of sinking。
When I religiously confess myself to myself； I find that the best virtue
I have has in it some tincture of vice； and I am afraid that Plato； in
his purest virtue （I； who am as sincere and loyal a lover of virtue of
that stamp as any other whatever）； if he had listened and laid his ear
close to himself and he did so no doubtwould have heard some jarring
note of human mixture； but faint and only perceptible to himself。 Man is
wholly and throughout but patch and motley。 Even the laws of justice
themselves cannot subsist without mixture of injustice； insomuch that
Plato says； they undertake to cut off the hydra's head； who pretend to
clear the law of all inconveniences：
〃Omne magnum exemplum habet aliquid ex iniquo；
quod contra singulos utilitate publics rependitur；〃
＇〃Every great example has in it some mixture of injustice； which
recompenses the wrong done to particular men by the public utility。〃
Annals； xiv。 44。＇
says Tacitus。
It is likewise true； that for the use of life and the service of public
commerce； there may be some excesses in the purity and perspicacity of
our minds； that penetrating light has in it too much of subtlety and
curiosity： we must a little stupefy and blunt them to render them more
obedient to example and practice； and a little veil and obscure them； the
better to proportion them to this dark and earthly life。 And therefore
common and less speculative souls are found to be more proper for and
more successful in the management of affairs； and the elevated and
exquisite opinions of philosophy unfit for business。 This sharp vivacity
of soul； and the supple and restless volubility attending it； disturb our
negotiations。 We are to manage human enterprises more superficially and
roughly； and leave a great part to fortune； it is not necessary to
examine affairs with so much subtlety and so deep： a man loses himself in
the consideration of many contrary lustres； and so many various forms：
〃Volutantibus res inter se pugnantes； obtorpuerunt。。。。 animi。〃
＇〃Whilst they considered of things so indifferent in themselves；
they were astonished； and knew not what to do。〃Livy； xxxii。 20。＇
'Tis what the ancients say of Simonides； that by reason his imagination
suggested to him； upon the question King Hiero had put to him ＇What God
was。Cicero； De Nat。 Deor。； i。 22。＇（to answer which he had had many
days for thought）； several sharp and subtle considerations； whilst he
doubted which was the most likely； he totally despaired of the truth。
He who dives into and in his inquisition comprehends all circumstances
and consequences； hinders his election： a little engine well handled is
sufficient for executions； whether of less or greater weight。 The best
managers are those who can worst give account how they are so； while the
greatest talkers； for the most part； do nothing to purpose； I know one of
this sort of men； and a most excellent discourser upon all sorts of good
husbandry； who has miserably let a hundred thousand livres yearly revenue
slip through his hands； I know another who talks； who better advises than
any man of his counsel； and there is not in the world a fairer show of
soul and understanding than he has； nevertheless； when he comes to the
test； his servants find him quite another thing； not to make any mention
of his misfortunes。
CHAPTER XXI
AGAINST IDLENESS
The Emperor Vespasian； being sick of the disease whereof he died； did not
for all that neglect to inquire after the state of the empire； and even
in bed continually despatched very many affairs of great consequence； for
which； being reproved by his physician； as a thing prejudicial to his
health； 〃An emperor；〃 said he； 〃must die standing。〃 A fine saying； in my
opinion； and worthy a great prince。 The Emperor Adrian since made use of
the same words； and kings should be often put in mind of them； to make
them know that the great office conferred upon them of the command of so
many men； is not an employment of ease； and that there is nothing can so
justly disgust a subject； and make him unwilling to expose himself to
labour and danger for the service of his prince； than to see him； in the
meantime； devoted to his ease and frivolous amusement； and to be
solicitous of his preservation who so much neglects that of his people。
Whoever will take upon him to maintain that 'tis better for a prince to
carry on his wars by others； than in his own person； fortune will furnish
him with examples enough of those whose lieutenants have brought great
enterprises to a happy issue； and of those also whose presence has done
more hurt than good： but no virtuous and valiant prince can with patience
endure so dishonourable councils。 Under colour of saving his head； like
the statue of a saint； for the happiness of his kingdom； they degrade him