第431章

Fortune would have a hand in my promotion, by this particular circumstance which she put in of her own, not altogether vain; for Alexander disdained the ambassadors of Corinth, who came to offer him a burgess-ship of their city; but when they proceeded to lay before him that Bacchus and Hercules were also in the register, he graciously thanked them.

At my arrival, I faithfully and conscientiously represented myself to them for such as I find myself to be--a man without memory, without vigilance, without experience, and without vigour; but withal, without hatred, without ambition, without avarice, and without violence; that they might be informed of my qualities, and know what they were to expect from my service. And whereas the knowledge they had had of my late father, and the honour they had for his memory, had alone incited them to confer this favour upon me, I plainly told them that I should be very sorry anything should make so great an impression upon me as their affairs and the concerns of their city had made upon him, whilst he held the government to which they had preferred me. I remembered, when a boy, to have seen him in his old age cruelly tormented with these public affairs, neglecting the soft repose of his own house, to which the declension of his age had reduced him for several years before, the management of his own affairs, and his health; and certainly despising his own life, which was in great danger of being lost, by being engaged in long and painful journeys on their behalf. Such was he; and this humour of his proceeded from a marvellous good nature; never was there a more charitable and popular soul. Yet this proceeding which I commend in others, I do not love to follow myself, and am not without excuse.

He had learned that a man must forget himself for his neighbour, and that the particular was of no manner of consideration in comparison with the general. Most of the rules and precepts of the world run this way; to drive us out of ourselves into the street for the benefit of public society; they thought to do a great feat to divert and remove us from ourselves, assuming we were but too much fixed there, and by a too natural inclination; and have said all they could to that purpose: for 'tis no new thing for the sages to preach things as they serve, not as they are. Truth has its obstructions, inconveniences, and incompatibilities with us; we must often deceive that we may not deceive ourselves; and shut our eyes and our understandings to redress and amend them:

"Imperiti enim judicant, et qui frequenter in hoc ipsum fallendi sunt, ne errent."

["For the ignorant judge, and therefore are oft to be deceived, less they should err."--Quintil., Inst. Orat., xi. 17.]

When they order us to love three, four, or fifty degrees of things above ourselves, they do like archers, who, to hit the white, take their aim a great deal higher than the butt; to make a crooked stick straight, we bend it the contrary way.

I believe that in the Temple of Pallas, as we see in all other religions, there were apparent mysteries to be exposed to the people; and others, more secret and high, that were only to be shown to such as were professed; 'tis likely that in these the true point of friendship that every one owes to himself is to be found; not a false friendship, that makes us embrace glory, knowledge, riches, and the like, with a principal and immoderate affection, as members of our being; nor an indiscreet and effeminate friendship, wherein it happens, as with ivy, that it decays and ruins the walls it embraces; but a sound and regular friendship, equally useful and pleasant. He who knows the duties of this friendship and practises them is truly of the cabinet of the Muses, and has attained to the height of human wisdom and of our happiness, such an one, exactly knowing what he owes to himself, will on his part find that he ought to apply to himself the use of the world and of other men; and to do this, to contribute to public society the duties and offices appertaining to him. He who does not in some sort live for others, does not live much for himself:

"Qui sibi amicus est, scito hunc amicum omnibus esse."

["He who is his own friend, is a friend to everybody else."--Seneca, Ep., 6.]

The principal charge we have is, to every one his own conduct; and 'tis for this only that we here are. As he who should forget to live a virtuous and holy life, and should think he acquitted himself of his duty in instructing and training others up to it, would be a fool; even so he who abandons his own particular healthful and pleasant living to serve others therewith, takes, in my opinion, a wrong and unnatural course.

I would not that men should refuse, in the employments they take upon them, their attention, pains, eloquence, sweat, and blood if need be:

"Non ipse pro caris amicis Aut patria, timidus perire:"

["Himself not afraid to die for beloved friends, or for his country."--Horace, Od., iv. 9, 51.] but 'tis only borrowed, and accidentally; his mind being always in repose and in health; not without action, but without vexation, without passion.