meanest and most popular actions of men。 And his head full of that
wonderful enterprise of Hannibal and Africa； visiting the schools in
Sicily； and attending philosophical lectures； to the extent of arming the
blind envy of his enemies at Rome。 Nor is there anything more remarkable
in Socrates than that； old as he was； he found time to make himself
taught dancing and playing upon instruments； and thought it time well
spent。 This same man was seen in an ecstasy； standing upon his feet a
whole day and a night together； in the presence of all the Grecian army；
surprised and absorbed by some profound thought。 He was the first；
amongst so many valiant men of the army； to run to the relief of
Alcibiades； oppressed with the enemy； to shield him with his own body；
and disengage him from the crowd by absolute force of arms。 It was he
who； in the Delian battle； raised and saved Xenophon when fallen from his
horse； and who； amongst all the people of Athens； enraged as he was at so
unworthy a spectacle； first presented himself to rescue Theramenes； whom
the thirty tyrants were leading to execution by their satellites； and
desisted not from his bold enterprise but at the remonstrance of
Theramenes himself； though he was only followed by two more in all。 He
was seen； when courted by a beauty with whom he was in love； to maintain
at need a severe abstinence。 He was seen ever to go to the wars； and
walk upon ice； with bare feet； to wear the same robe； winter and summer；
to surpass all his companions in patience of bearing hardships； and to
eat no more at a feast than at his own private dinner。 He was seen； for
seven…and…twenty years together； to endure hunger； poverty； the
indocility of his children； and the nails of his wife； with the same
countenance。 And； in the end； calumny； tyranny； imprisonment； fetters；
and poison。 But was this man obliged to drink full bumpers by any rule
of civility？ he was also the man of the whole army with whom the
advantage in drinking； remained。 And he never refused to play at
noisettes； nor to ride the hobby…horse with children； and it became him
well； for all actions； says philosophy； equally become and equally honour
a wise man。 We have enough wherewithal to do it； and we ought never to
be weary of presenting the image of this great man in all the patterns
and forms of perfection。 There are very few examples of life； full and
pure； and we wrong our teaching every day； to propose to ourselves those
that are weak and imperfect； scarce good for any one service； and rather
pull us back； corrupters rather than correctors of manners。 The people
deceive themselves； a man goes much more easily indeed by the ends； where
the extremity serves for a bound； a stop； and guide； than by the middle
way； large and open； and according to art； more than according to nature：
but withal much less nobly and commendably。
Greatness of soul consists not so much in mounting and in pressing
forward； as in knowing how to govern and circumscribe itself； it takes
everything for great； that is enough； and demonstrates itself in
preferring moderate to eminent things。 There is nothing so fine and
legitimate as well and duly to play the man； nor science so arduous as
well and naturally to know how to live this life； and of all the
infirmities we have； 'tis the most barbarous to despise our being。
Whoever has a mind to isolate his spirit； when the body is ill at ease；
to preserve it from the contagion； let him by all means do it if he can：
but otherwise let him on the contrary favour and assist it； and not
refuse to participate of its natural pleasures with a conjugal
complacency； bringing to it； if it be the wiser； moderation； lest by
indiscretion they should get confounded with displeasure。 Intemperance
is the pest of pleasure； and temperance is not its scourge； but rather
its seasoning。 Euxodus； who therein established the sovereign good； and
his companions； who set so high a value upon it； tasted it in its most
charming sweetness； by the means of temperance； which in them was
singular and exemplary。
I enjoin my soul to look upon pain and pleasure with an eye equally
regulated：
〃Eodem enim vitio est effusio animi in laetitia
quo in dolore contractio；〃
＇〃For from the same imperfection arises the expansion of the
mind in pleasure and its contraction in sorrow。〃
Cicero； Tusc。 Quaes。； iv。 31。＇
and equally firm； but the one gaily and the other severely； and so far as
it is able； to be careful to extinguish the one as to extend the other。
The judging rightly of good brings along with it the judging soundly of
evil： pain has something of the inevitable in its tender beginnings； and
pleasure something of the evitable in its excessive end。 Plato couples
them together； and wills that it should be equally the office of
fortitude to fight against pain； and against the immoderate and charming
blandishments of pleasure： they are two fountains； from which whoever
draws； when and as much as he needs； whether city； man； or beast； is very
fortunate。 The first is to be taken medicinally and upon necessity； and
more scantily； the other for thirst； but not to； drunkenness。 Pain；
pleasure； love and hatred are the first things that a child is sensible
of： if； when reason comes； they apply it to themselves； that is virtue。
I have a special vocabulary of my own； I 〃pass away time；〃 when it is ill
and uneasy； but when 'tis good I do not pass it away： 〃I taste it over
again and adhere to it〃； one must run over the ill and settle upon the
good。 This ordinary phrase of pastime； and passing away the time；
represents the usage of those wise sort of people who think they cannot
do better with their lives than to let them run out and slide away； pass
them over； and baulk them； and； as much as they can； ignore them and shun
them as a thing of troublesome and contemptible quality： but I know it to
be another kind of thing； and find it both valuable and commodious； even
in its latest decay； wherein I now enjoy it； and nature has delivered it
into our hands in such and so favourable circumstances that we have only
ourselves to blame if it be troublesome to us； or escapes us
unprofitably：
〃Stulti vita ingrata est； trepida est； tota in futurum fertur。〃
＇〃The life of a fool is thankless； timorous； and wholly bent upon
the future。〃Seneca； Ep：； 15。＇
Nevertheless I compose myself to lose mine without regret； but withal as
a thing that is perishable by its condition； not that it molests or
annoys me。 Nor does it properly well become any not to be displeased
when they die； excepting such as are pleased to live。 There is good
husbandry in enjoying it： I enjoy it double to what others do； for the
measure of its fruition depends upon our more or less application to it。
Chiefly that I perceive mine to be so short in time； I desire to extend
it in weight； I will stop the promptitude of its flight by the
promptitude of my grasp； and by the vigour of using it compensate the
speed of its running away。 In proportion as the possession of life is
more short； I must make it so much deeper and fuller。
Others feel the pleasure of content and prosperity； I feel it too； as
well as they； but not as it passes and slips by； one should study； taste；
and ruminate upon it to render condign thanks to Him who grants it to us。
They enjoy the other pleasures as they do that of sleep； without knowing
it。 To the end that even sleep itself should not so stupidly escape from
me； I have formerly caused myself to be disturbed in my sleep； so that I
might the better and more sensibly relish and taste it。 I ponder with
myself of content； I do not skim over； but sound it； and I bend my
reason； now grown perverse and peevish； to entertain it。 Do I find
myself in any calm composedness？ is there any pleasure that tickles me？
I do not suffer it to dally with my senses only； I associate my soul to
it too： not there to engage itself； but therein to take delight； not
there to lose itself； but to be present there； and I employ it； on its
part； to view itself in this prosperous state； to weigh and appreciate
its happiness and to amplify it。 It reckons how much it stands indebted
to God that its conscience and the intestine passions are in repose； that
it has the body in its natural disposition； orderly and competently
enjoying the soft and soothing functions by which He； of His grace is
pleased to compensate the sufferings wherewith His justice at His good
pleasure chastises us。 It reflects how great a benefit it is to be so
protected； that which way soever it turns its eye the heavens are calm
around it。 No desire； no fear； no doubt； troubles the air； no
difficulty； past； present； or to； come； that its imagination may not pass
over without offence。 This consideration takes great lustre from the
comparison of different conditions。 So it is that I present to my
thought； in a thousand aspects； those whom fortune or their own error
carries away and torments。 And； again； those who； more like to me； so
negligently and incuriously receive their good fortune。 Those are folks
who spend their time indeed； they pass over the present and that which
they possess； to wait on hope； and for shadows and vain images which
fancy puts before them：
〃Morte obita quales fama est volitare figuras；
Aut quae sopitos deludunt somnia sensus：〃
＇〃Such forms as those which after death are reputed to hover about；
or dreams which delude the senses in sleep。〃AEneid； x。 641。＇
which hasten and prolong their flight； according as they are pursued。
The fruit and end of their pursuit is to pursue； as Alexander said； that
the end of his labour was to labour：
〃Nil actum credens； cum quid superesset agendum。〃
＇〃Thinking nothing done； if anything remained to be done。
〃Lucan； ii。 657。＇
For my part then； I love life and cultivate it； such as it has pleased
God to bestow it upon us。 I do not desire it should be without the
necessity of eating and drinking； and I should think it a not less
excusable failing to wish it had been twice as long；
〃Sapiens divitiarum natura