It appears to be reason； when a man talks of retiring from the world；
that he should look quite out of ＇for＇ himself。 These do it but by
halves： they design well enough for themselves when they shall be no more
in it； but still they pretend to extract the fruits of that design from
the world； when absent from it； by a ridiculous contradiction。
The imagination of those who seek solitude upon the account of devotion；
filling their hopes and courage with certainty of divine promises in the
other life； is much more rationally founded。 They propose to themselves
God； an infinite object in goodness and power； the soul has there
wherewithal； at full liberty； to satiate her desires： afflictions and
sufferings turn to their advantage； being undergone for the acquisition
of eternal health and joy； death is to be wished and longed for； where it
is the passage to so perfect a condition； the asperity of the rules they
impose upon themselves is immediately softened by custom； and all their
carnal appetites baffled and subdued； by refusing to humour and feed
them； these being only supported by use and exercise。 This sole end of
another happily immortal life is that which really merits that we should
abandon the pleasures and conveniences of this； and he who can really and
constantly inflame his soul with the ardour of this vivid faith and hope；
erects for himself in solitude a more voluptuous and delicious life than
any other sort of existence。
Neither the end； then； nor the means of this advice pleases me； for we
often fall out of the frying…pan into the fire。 ＇or： we always relapse
ill from fever into fever。＇ This book…employment is as painful as any
other； and as great an enemy to health； which ought to be the first thing
considered； neither ought a man to be allured with the pleasure of it；
which is the same that destroys the frugal； the avaricious； the
voluptuous； and the ambitious man。
＇〃This plodding occupation of bookes is as painfull as any other；
and as great an enemie vnto health； which ought principally to be
considered。 And a man should not suffer him selfe to be inveagled
by the pleasure he takes in them。〃Florio； edit。 1613； p。 122。＇
The sages give us caution enough to beware the treachery of our desires；
and to distinguish true and entire pleasures from such as are mixed and
complicated with greater pain。 For the most of our pleasures； say they；
wheedle and caress only to strangle us； like those thieves the Egyptians
called Philistae； if the headache should come before drunkenness； we
should have a care of drinking too much； but pleasure； to deceive us；
marches before and conceals her train。 Books are pleasant； but if； by
being over…studious； we impair our health and spoil our goodhumour； the
best pieces we have； let us give it over； I； for my part； am one of those
who think； that no fruit derived from them can recompense so great a
loss。 As men who have long felt themselves weakened by indisposition；
give themselves up at last to the mercy of medicine and submit to certain
rules of living； which they are for the future never to transgress； so he
who retires； weary of and disgusted with the common way of living； ought
to model this new one he enters into by the rules of reason； and to
institute and establish it by premeditation and reflection。 He ought to
have taken leave of all sorts of labour； what advantage soever it may
promise； and generally to have shaken off all those passions which
disturb the tranquillity of body and soul； and then choose the way that
best suits with his own humour：
〃Unusquisque sua noverit ire via。〃
In husbandry； study； hunting； and all other exercises； men are to proceed
to the utmost limits of pleasure； but must take heed of engaging further；
where trouble begins to mix with it。 We are to reserve so much
employment only as is necessary to keep us in breath and to defend us
from the inconveniences that the other extreme of a dull and stupid
laziness brings along with it。 There are sterile knotty sciences；
chiefly hammered out for the crowd； let such be left to them who are
engaged in the world's service。 I for my part care for no other books；
but either such as are pleasant and easy； to amuse me； or those that
comfort and instruct me how to regulate my life and death：
〃Tacitum sylvas inter reptare salubres；
Curantem； quidquid dignum sapienti bonoque est。〃
＇〃Silently meditating in the healthy groves； whatever is worthy
of a wise and good man。〃Horace； Ep。； i。 4； 4。＇
Wiser men； having great force and vigour of soul； may propose to
themselves a rest wholly spiritual but for me； who have a very ordinary
soul； it is very necessary to support myself with bodily conveniences；
and age having of late deprived me of those pleasures that were more
acceptable to me； I instruct and whet my appetite to those that remain；
more suitable to this other reason。 We ought to hold with all our force；
both of hands and teeth； the use of the pleasures of life that our years；
one after another； snatch away from us：
〃Carpamus dulcia； nostrum est；
Quod vivis； cinis； et manes； et fabula fies。〃
＇〃Let us pluck life's sweets； 'tis for them we live： by and by we
shall be ashes； a ghost； a mere subject of talk。〃
Persius； Sat。； v。 151。＇
Now； as to the end that Pliny and Cicero propose to us of glory； 'tis
infinitely wide of my account。 Ambition is of all others the most
contrary humour to solitude； glory and repose are things that cannot
possibly inhabit in one and the same place。 For so much as I understand；
these have only their arms and legs disengaged from the crowd； their soul
and intention remain confined behind more than ever：
〃Tun'； vetule； auriculis alienis colligis escas？〃
＇〃Dost thou； then； old man； collect food for others' ears？〃
Persius； Sat。； i。 22。
they have only retired to take a better leap； and by a stronger motion to
give a brisker charge into the crowd。 Will you see how they shoot short？
Let us put into the counterpoise the advice of two philosophers； of two
very different sects； writing； the one to Idomeneus； the other to
Lucilius； their friends； to retire into solitude from worldly honours and
affairs。 〃You have；〃 say they； 〃hitherto lived swimming and floating；
come now and die in the harbour： you have given the first part of your
life to the light； give what remains to the shade。 It is impossible to
give over business； if you do not also quit the fruit； therefore
disengage yourselves from all concern of name and glory； 'tis to be
feared the lustre of your former actions will give you but too much
light； and follow you into your most private retreat。 Quit with other
pleasures that which proceeds from the approbation of another man： and as
to your knowledge and parts； never concern yourselves； they will not lose
their effect if yourselves be the better for them。 Remember him； who
being asked why he took so much pains in an art that could come to the
knowledge of but few persons？ 'A few are enough for me；' replied he；
'I have enough with one； I have enough with never an one。'＇Seneca； Ep。；
7。＇ He said true； you and a companion are theatre enough to one
another； or you to yourself。 Let the people be to you one； and be you
one to the whole people。 'Tis an unworthy ambition to think to derive
glory from a man's sloth and privacy： you are to do like the beasts of
chase； who efface the track at the entrance into their den。 You are no
more to concern yourself how the world talks of you； but how you are to
talk to yourself。 Retire yourself into yourself； but first prepare
yourself there to receive yourself： it were a folly to trust yourself in
your own hands； if you cannot govern yourself。 A man may miscarry alone
as well as in company。 Till you have rendered yourself one before whom
you dare not trip； and till you have a bashfulness and respect for
yourself；
〃Obversentur species honestae animo；〃
＇〃Let honest things be ever present to the mind〃
Cicero； Tusc。 Quaes。； ii。 22。＇
present continually to your imagination Cato； Phocion； and Aristides； in
whose presence the fools themselves will hide their faults； and make them
controllers of all your intentions； should these deviate from virtue；
your respect to those will set you right； they will keep you in this way
to be contented with yourself； to borrow nothing of any other but
yourself； to stay and fix your soul in certain and limited thoughts；
wherein she may please herself； and having understood the true and real
goods； which men the more enjoy the more they understand； to rest
satisfied； without desire of prolongation of life or name。〃 This is the
precept of the true and natural philosophy； not of a boasting and prating
philosophy； such as that of the two former。
End