The Anatomy of Melancholy Part 40

This is it belike which makes the [3649]Turks at this day scorn n.o.bility, and all those huffing bombast t.i.tles, which so much elevate their poles: except it be such as have got it at first, maintain it by some supereminent quality, or excellent worth. And for this cause, the Ragusian commonwealth, Switzers, and the united provinces, in all their aristocracies, or democratical monarchies, (if I may so call them,) exclude all these degrees of hereditary honours, and will admit of none to bear office, but such as are learned, like those Athenian Areopagites, wise, discreet, and well brought up. The [3650]Chinese observe the same customs, no man amongst them n.o.ble by birth; out of their philosophers and doctors they choose magistrates: their politic n.o.bles are taken from such as be _moraliter n.o.biles_ virtuous n.o.ble; _n.o.bilitas ut olim ab officio, non a natura_, as in Israel of old, and their office was to defend and govern their country in war and peace, not to hawk, hunt, eat, drink, game alone, as too many do. Their Loysii, Mandarini, literati, licentiati, and such as have raised themselves by their worth, are their n.o.blemen only, though fit to govern a state: and why then should any that is otherwise of worth be ashamed of his birth? why should not he be as much respected that leaves a n.o.ble posterity, as he that hath had n.o.ble ancestors? nay why not more? for _plures solem orientem_ we adore the sun rising most part; and how much better is it to say, _Ego meis majoribus virtute praeluxi_, (I have outshone my ancestors in virtues), to boast himself of his virtues, than of his birth? Cathesbeius, sultan of Egypt and Syria, was by his condition a slave, but for worth, valour, and manhood second to no king, and for that cause (as, [3651]Jovius writes) elected emperor of the Mamelukes. That poor Spanish Pizarro for his valour made by Charles the fifth marquess of Anatillo; the Turkey Pashas are all such. Pertinax, Philippus Arabs, Maximinus, Probus, Aurelius, &c., from common soldiers, became emperors, Cato, Cincinnatus, &c. consuls. Pius Secundus, Sixtus Quintus, Johan, Secundus, Nicholas Quintus, &c. popes. Socrates, Virgil, Horace, _libertino parte natus_. [3652]The kings of Denmark fetch their pedigree, as some say, from one Ulfo, that was the son of a bear. [3653]_E tenui casa saepe vir magnus exit_, many a worthy man comes out of a poor cottage. Hercules, Romulus, Alexander (by Olympia's confession), Themistocles, Jugurtha, King Arthur, William the Conqueror, Homer, Demosthenes, P. Lumbard, P. Comestor, Bartholus, Adrian the fourth Pope, &c., b.a.s.t.a.r.ds; and almost in every kingdom, the most ancient families have been at first princes' b.a.s.t.a.r.ds: their worthiest captains, best wits, greatest scholars, bravest spirits in all our annals, have been base. [3654]Cardan, in his subtleties, gives a reason why they are most part better able than others in body and mind, and so, _per consequens_, more fortunate. Castruccius Castruca.n.u.s, a poor child, found in the field, exposed to misery, became prince of Lucca and Senes in Italy, a most complete soldier and worthy captain; Machiavel compares him to Scipio or Alexander. "And 'tis a wonderful thing" ([3655]

saith he) "to him that shall consider of it, that all those, or the greatest part of them, that have done the bravest exploits here upon earth, and excelled the rest of the n.o.bles of their time, have been still born in some abject, obscure place, or of base and obscure abject parents." A most memorable observation, [3656]Scaliger accounts it, _et non praetereundum, maximorum virorum plerosque patres ignoratos, matres impudicas fuisse_.

[3657]"I could recite a great catalogue of them," every kingdom, every province will yield innumerable examples: and why then should baseness of birth be objected to any man? Who thinks worse of Tully for being _arpinas_, an upstart? Or Agathocles, that Silician king, for being a potter's son? Iphicrates and Marius were meanly born. What wise man thinks better of any person for his n.o.bility? as he said in [3658]Machiavel, _omnes eodem patre nati_, Adam's sons, conceived all and born in sin, &c.

"We are by nature all as one, all alike, if you see us naked; let us wear theirs and they our clothes, and what is the difference?" To speak truth, as [3659]Bale did of P. Schalichius, "I more esteem thy worth, learning, honesty, than thy n.o.bility; honour thee more that thou art a writer, a doctor of divinity, than Earl of the Huns, Baron of Skradine, or hast t.i.tle to such and such provinces," &c. "Thou art more fortunate and great" (so [3660]Jovius writes to Cosmo de Medici, then Duke of Florence) "for thy virtues, than for thy lovely wife, and happy children, friends, fortunes, or great duchy of Tuscany." So I account thee; and who doth not so indeed?

[3661]Abdolominus was a gardener, and yet by Alexander for his virtues made King of Syria. How much better is it to be born of mean parentage, and to excel in worth, to be morally n.o.ble, which is preferred before that natural n.o.bility, by divines, philosophers, and [3662]politicians, to be learned, honest, discreet, well-qualified, to be fit for any manner of employment, in country and commonwealth, war and peace, than to be _Degeneres Neoptolemi_, as many brave n.o.bles are, only wise because rich, otherwise idiots, illiterate, unfit for any manner of service? [3663] Udalricus, Earl of Cilia, upbraided John Huniades with the baseness of his birth, but he replied, _in te Ciliensis comitatus turpiter extinguitur, in me gloriose Bistricensis exoritur_, thine earldom is consumed with riot, mine begins with honour and renown. Thou hast had so many n.o.ble ancestors; what is that to thee? _Vix ea nostra voco_, [3664]when thou art a dizzard thyself: _quod prodest, Pontice, longo stemmate censeri_? &c. I conclude, hast thou a sound body, and a good soul, good bringing up? Art thou virtuous, honest, learned, well-qualified, religious, are thy conditions good?--thou art a true n.o.bleman, perfectly n.o.ble, although born of Thersites--_dum modo tu sis--Aeacidae similis, non natus, sed factus_, n.o.ble [Greek: kat'

exochaen], [3665]"for neither sword, nor fire, nor water, nor sickness, nor outward violence, nor the devil himself can take thy good parts from thee."

Be not ashamed of thy birth then, thou art a gentleman all the world over, and shalt be honoured, when as he, strip him of his fine clothes, [3666]dispossess him of his wealth, is a funge (which [3667] Polynices in his banishment found true by experience, gentry was not esteemed) like a piece of coin in another country, that no man will take, and shall be contemned. Once more, though thou be a barbarian, born at Tontonteac, a villain, a slave, a Saldanian Negro, or a rude Virginian in Dasamonquepec, he a French monsieur, a Spanish don, a signor of Italy, I care not how descended, of what family, of what order, baron, count, prince, if thou be well qualified, and he not, but a degenerate Neoptolemus, I tell thee in a word, thou art a man, and he is a beast.

Let no _terrae filius_, or upstart, insult at this which I have said, no worthy gentleman take offence. I speak it not to detract from such as are well deserving, truly virtuous and n.o.ble: I do much respect and honour true gentry and n.o.bility; I was born of wors.h.i.+pful parents myself, in an ancient family, but I am a younger brother, it concerns me not: or had I been some great heir, richly endowed, so minded as I am, I should not have been elevated at all, but so esteemed of it, as of all other human happiness, honours, &c., they have their period, are brittle and inconstant. As [3668]

he said of that great river Danube, it riseth from a small fountain, a little brook at first, sometimes broad, sometimes narrow, now slow, then swift, increased at last to an incredible greatness by the confluence of sixty navigable rivers, it vanisheth in conclusion, loseth his name, and is suddenly swallowed up of the Euxine sea: I may say of our greatest families, they were mean at first, augmented by rich marriages, purchases, offices, they continue for some ages, with some little alteration of circ.u.mstances, fortunes, places, &c., by some prodigal son, for some default, or for want of issue they are defaced in an instant, and their memory blotted out.

So much in the mean time I do attribute to Gentility, that if he be well-descended, of wors.h.i.+pful or n.o.ble parentage, he will express it in his conditions,

[3669] ------"nec enim feroces Progenerant aquilae columbas."

And although the n.o.bility of our times be much like our coins, more in number and value, but less in weight and goodness, with finer stamps, cuts, or outsides than of old; yet if he retain those ancient characters of true gentry, he will be more affable, courteous, gently disposed, of fairer carriage, better temper, or a more magnanimous, heroical, and generous spirit, than that _vulgus hominum_, those ordinary boors and peasants, _qui adeo improbi, agrestes, et inculti plerumque sunt, ne dicam maliciosi, ut nemini ullum humanitatis officium praestent, ne ipsi Deo si advenerit_, as [3670]one observes of them, a rude, brutish, uncivil, wild, a currish generation, cruel and malicious, incapable of discipline, and such as have scarce common sense. And it may be generally spoken of all, which [3671]

Lemnius the physician said of his travel into England, the common people were silly, sullen, dogged clowns, _sed mitior n.o.bilitas, ad omne humanitatis officium paratissima_, the gentlemen were courteous and civil.

If it so fall out (as often it doth) that such peasants are preferred by reason of their wealth, chance, error, &c., or otherwise, yet as the cat in the fable, when she was turned to a fair maid, would play with mice; a cur will be a cur, a clown will be a clown, he will likely savour of the stock whence he came, and that innate rusticity can hardly be shaken off.

[3672] "Licet superbus ambulet pecunia, Fortuna non mutat genus."

And though by their education such men may be better qualified, and more refined; yet there be many symptoms by which they may likely be descried, an affected fantastical carriage, a tailor-like spruceness, a peculiar garb in all their proceedings; choicer than ordinary in his diet, and as [3673]

Hierome well describes such a one to his Nepotian; "An upstart born in a base cottage, that scarce at first had coa.r.s.e bread to fill his hungry guts, must now feed on kickshaws and made dishes, will have all variety of flesh and fish, the best oysters," &c. A beggar's brat will be commonly more scornful, imperious, insulting, insolent, than another man of his rank: "Nothing so intolerable as a fortunate fool," as [3674]Tully found out long since out of his experience; _Asperius nihil est humili c.u.m surgit in altum_, set a beggar on horseback, and he will ride a gallop, a gallop, &c.

[3675] ------"desaevit in omnes Dum se posse putat, nec bellua saevior ulla est, Quam servi rabies in libera colla furentis;"

he forgets what he was, domineers, &c., and many such other symptoms he hath, by which you may know him from a true gentleman. Many errors and obliquities are on both sides, n.o.ble, ign.o.ble, _factis, natis_; yet still in all callings, as some degenerate, some are well deserving, and most worthy of their honours. And as Busbequius said of Suleiman the Magnificent, he was _tanto dignus imperio_, worthy of that great empire.

Many meanly descended are most worthy of their honour, _politice n.o.biles_, and well deserve it. Many of our n.o.bility so born (which one said of Hephaestion, Ptolemeus, Seleucus, Antigonus, &c., and the rest of Alexander's followers, they were all worthy to be monarchs and generals of armies) deserve to be princes. And I am so far forth of [3676]Sesellius's mind, that they ought to be preferred (if capable) before others, "as being n.o.bly born, ingenuously brought up, and from their infancy trained to all manner of civility." For learning and virtue in a n.o.bleman is more eminent, and, as a jewel set in gold is more precious, and much to be respected, such a man deserves better than others, and is as great an honour to his family as his n.o.ble family to him. In a word, many n.o.blemen are an ornament to their order: many poor men's sons are singularly well endowed, most eminent, and well deserving for their worth, wisdom, learning, virtue, valour, integrity; excellent members and pillars of a commonwealth. And therefore to conclude that which I first intended, to be base by birth, meanly born is no such disparagement. _Et sic demonstratur, quod erat demonstrandum_.

MEMB. III.

_Against Poverty and Want, with such other Adversities_.

One of the greatest miseries that can befall a man, in the world's esteem, is poverty or want, which makes men steal, bear false witness, swear, forswear, contend, murder and rebel, which breaketh sleep, and causeth death itself. [Greek: ouden penias baruteron esti phortion], no burden (saith [3677]Menander) so intolerable as poverty: it makes men desperate, it erects and dejects, _census honores, census amicitias_; money makes, but poverty mars, &c. and all this in the world's esteem: yet if considered aright, it is a great blessing in itself, a happy estate, and yields no cause of discontent, or that men should therefore account themselves vile, hated of G.o.d, forsaken, miserable, unfortunate. Christ himself was poor, born in a manger, and had not a house to hide his head in all his life, [3678]"lest any man should make poverty a judgment of G.o.d, or an odious estate." And as he was himself, so he informed his Apostles and Disciples, they were all poor, Prophets poor, Apostles poor, (Act. iii. "Silver and gold have I none.") "As sorrowing" (saith Paul) "and yet always rejoicing; as having nothing, and yet possessing all things," 1 Cor. vi. 10. Your great Philosophers have been voluntarily poor, not only Christians, but many others. Crates Theba.n.u.s was adored for a G.o.d in Athens, [3679]"a n.o.bleman by birth, many servants he had, an honourable attendance, much wealth, many manors, fine apparel; but when he saw this, that all the wealth of the world was but brittle, uncertain and no whit availing to live well, he flung his burden into the sea, and renounced his estate." Those Curii and Fabricii will be ever renowned for contempt of these fopperies, wherewith the world is so much affected. Amongst Christians I could reckon up many kings and queens, that have forsaken their crowns and fortunes, and wilfully abdicated themselves from these so much esteemed toys; [3680]many that have refused honours, t.i.tles, and all this vain pomp and happiness, which others so ambitiously seek, and carefully study to compa.s.s and attain. Riches I deny not are G.o.d's good gifts, and blessings; and _honor est in honorante_, honours are from G.o.d; both rewards of virtue, and fit to be sought after, sued for, and may well be possessed: yet no such great happiness in having, or misery in wanting of them. _Dantur quidem bonis_, saith Austin, _ne quis mala aestimet: mails autem ne quis nimis bona_, good men have wealth that we should not think, it evil; and bad men that they should not rely on or hold it so good; as the rain falls on both sorts, so are riches given to good and bad, _sed bonis in bonum_, but they are good only to the G.o.dly. But [3681]compare both estates, for natural parts they are not unlike; and a beggar's child, as [3682]Cardan well observes, "is no whit inferior to a prince's, most part better;" and for those accidents of fortune, it will easily appear there is no such odds, no such extraordinary happiness in the one, or misery in the other. He is rich, wealthy, fat; what gets he by it? pride, insolency, l.u.s.t, ambition, cares, fears, suspicion, trouble, anger, emulation, and many filthy diseases of body and mind. He hath indeed variety of dishes, better fare, sweet wine, pleasant sauce, dainty music, gay clothes, lords it bravely out, &c., and all that which Misillus admired in [3683]Lucian; but with them he hath the gout, dropsies, apoplexies, palsies, stone, pox, rheums, catarrhs, crudities, oppilations, [3684]melancholy, &c., l.u.s.t enters in, anger, ambition, according to [3685]Chrysostom, "the sequel of riches is pride, riot, intemperance, arrogancy, fury, and all irrational courses."

[3686] ------"turpi fregerunt saecula luxu Divitiae molles"------

with their variety of dishes, many such maladies of body and mind get in, which the poor man knows not of. As Saturn in [3687]Lucian answered the discontented commonalty, (which because of their neglected Saturnal feasts in Rome, made a grievous complaint and exclamation against rich men) that they were much mistaken in supposing such happiness in riches; [3688]"you see the best" (said he) "but you know not their several gripings and discontents:" they are like painted walls, fair without, rotten within: diseased, filthy, crazy, full of intemperance's effects; [3689]"and who can reckon half? if you but knew their fears, cares, anguish of mind and vexation, to which they are subject, you would hereafter renounce all riches."

[3690] "O si pateant pectora divitum, Quantos intus sublimis agit Fortuna metus? Brutia Coro Pulsante fretum mitior unda est."

"O that their b.r.e.a.s.t.s were but conspicuous, How full of fear within, how furious?

The narrow seas are not so boisterous."

Yea, but he hath the world at will that is rich, the good things of the earth: _suave est de magno tollere acervo_, (it is sweet to draw from a great heap) he is a happy man, [3691]adored like a G.o.d, a prince, every man seeks to him, applauds, honours, admires him. He hath honours indeed, abundance of all things; but (as I said) withal [3692]"pride, l.u.s.t, anger, faction, emulation, fears, cares, suspicion enter with his wealth;" for his intemperance he hath aches, crudities, gouts, and as fruits of his idleness, and fullness, l.u.s.t, surfeiting and drunkenness, all manner of diseases: _pecuniis augetur improbitas_, the wealthier, the more dishonest.

[3693]"He is exposed to hatred, envy, peril and treason, fear of death, degradation," &c. 'tis _lubrica statio et proxima praecipitio_, and the higher he climbs, the greater is his fall.

[3694] ------"celsae graviore casu Decidunt turres, feriuntque summos"

_Fulgura montes_, the lightning commonly sets on fire the highest towers; [3695]in the more eminent place he is, the more subject to fall.

"Rumpitur innumeris arbos uberrima pomis, Et subito nimiae praecipitantur opes."

As a tree that is heavy laden with fruit breaks her own boughs, with their own greatness they ruin themselves: which Joachimus Camerarius hath elegantly expressed in his _13 Emblem cent. 1._ _Inopem se copia fecit_.

Their means is their misery, though they do apply themselves to the times, to lie, dissemble, collogue and flatter their lieges, obey, second his will and commands as much as may be, yet too frequently they miscarry, they fat themselves like so many hogs, as [3696]Aeneas Sylvius observes, that when they are full fed, they may be devoured by their princes, as Seneca by Nero was served, Seja.n.u.s by Tiberius, and Haman by Ahasuerus: I resolve with Gregory, _potestas culminis, est tempestas mentis; et quo dignitas altior, casus gravior_, honour is a tempest, the higher they are elevated, the more grievously depressed. For the rest of his prerogatives which wealth affords, as he hath more his expenses are the greater. "When goods increase, they are increased that eat them; and what good cometh to the owners, but the beholding thereof with the eyes?" Eccles. iv. 10.

[3697] "Millia frumenti tua triverit area centum, Non tuus hinc capiet venter plus quam meus"------

"an evil sickness," Solomon calls it, "and reserved to them for an evil,"

12 verse. "They that will be rich fall into many fears and temptations, into many foolish and noisome l.u.s.ts, which drown men in perdition." 1 Tim.

vi. 9. "Gold and silver hath destroyed many," Ecclus. viii. 2. _divitia saeculi sunt laquei diaboli_: so writes Bernard; worldly wealth is the devil's bait: and as the Moon when she is fuller of light is still farthest from the Sun, the more wealth they have, the farther they are commonly from G.o.d. (If I had said this of myself, rich men would have pulled me to pieces; but hear who saith, and who seconds it, an Apostle) therefore St.

James bids them "weep and howl for the miseries that shall come upon them; their gold shall rust and canker, and eat their flesh as fire," James v. 1, 2, 3. I may then boldly conclude with [3698]Theodoret, _quotiescunque divitiis affluentem_, &c. "As often as you shall see a man abounding in wealth," _qui gemmis bibit et Serrano dormit in ostro_, "and naught withal, I beseech you call him not happy, but esteem him unfortunate, because he hath many occasions offered to live unjustly; on the other side, a poor man is not miserable, if he be good, but therefore happy, that those evil occasions are taken from him."

[3699] "Non possidentem multa vocaveris Recte beatum; rectius occupat Nomen beati, qui deorum Muneribus sapienter uti, Duramque callet pauperiem pati, Pejusque laetho flagitium timet."

"He is not happy that is rich, And hath the world at will, But he that wisely can G.o.d's gifts Possess and use them still: That suffers and with patience Abides hard poverty, And chooseth rather for to die; Than do such villainy."

Wherein now consists his happiness? what privileges hath he more than other men? or rather what miseries, what cares and discontents hath he not more than other men?

[3700] "Non enim gazae, neque consularis Summovet lictor miseros tumultus Mentis, et curas laqueata circ.u.m Tecta volantes."

"Nor treasures, nor majors officers remove The miserable tumults of the mind: Or cares that lie about, or fly above Their high-roofed houses, with huge beams combin'd."

'Tis not his wealth can vindicate him, let him have Job's inventory, _sint Craesi et Cra.s.si licet, non hos Pactolus aureas undas agens, eripiat unquum e miseriis_, Croesus or rich Cra.s.sus cannot now command health, or get himself a stomach. [3701]"His wors.h.i.+p," as Apuleius describes him, "in all his plenty and great provision, is forbidden to eat, or else hath no appet.i.te," (sick in bed, can take no rest, sore grieved with some chronic disease, contracted with full diet and ease, or troubled in mind) "when as, in the meantime, all his household are merry, and the poorest servant that he keeps doth continually feast." 'Tis _Bracteata felicitas_, as [3702]

Seneca terms it, tinfoiled happiness, _infelix felicitas_, an unhappy kind of happiness, if it be happiness at all. His gold, guard, clattering of harness, and fortifications against outward enemies, cannot free him from inward fears and cares.

"Reveraque metus hominum, curaeque sequaces Nec metuunt fremitus armorum, aut ferrea tela, Audacterque inter reges, regumque potentes Versantur, neque fulgorem reverentur ab auro."

"Indeed men still attending fears and cares Nor armours clas.h.i.+ng, nor fierce weapons fears: With kings converse they boldly, and kings peers, Fearing no flas.h.i.+ng that from gold appears."

Look how many servants he hath, and so many enemies he suspects; for liberty he entertains ambition; his pleasures are no pleasures; and that which is worst, he cannot be private or enjoy himself as other men do, his state is a servitude. [3703]A countryman may travel from kingdom to kingdom, province to province, city to city, and glut his eyes with delightful objects, hawk, hunt, and use those ordinary disports, without any notice taken, all which a prince or a great man cannot do. He keeps in for state, _ne majestatis dignitas evilescat_, as our China kings, of Borneo, and Tartarian Chams, those _aurea mancipia_, are said to do, seldom or never seen abroad, _ut major sit hominum erga se observantia_, which the [3704]Persian kings so precisely observed of old. A poor man takes more delight in an ordinary meal's meat, which he hath but seldom, than they do with all their exotic dainties and continual viands; _Quippe voluptatem commendat rarior usus_, 'tis the rarity and necessity that makes a thing acceptable and pleasant. Darius, put to flight by Alexander, drank puddle water to quench his thirst, and it was pleasanter, he swore, than any wine or mead. All excess, as [3705]Epictetus argues, will cause a dislike; sweet will be sour, which made that temperate Epicurus sometimes voluntarily fast. But they being always accustomed to the same [3706]dishes, (which are nastily dressed by slovenly cooks, that after their obscenities never wash their bawdy hands) be they fish, flesh, compounded, made dishes, or whatsoever else, are therefore cloyed; nectar's self grows loathsome to them, they are weary of all their fine palaces, they are to them but as so many prisons. A poor man drinks in a wooden dish, and eats his meat in wooden spoons, wooden platters, earthen vessels, and such homely stuff: the other in gold, silver, and precious stones; but with what success? _in auro bibitur venenum_, fear of poison in the one, security in the other. A poor man is able to write, to speak his mind, to do his own business himself; _locuples mitt.i.t parasitum_, saith [3707]Philostratus, a rich man employs a parasite, and as the major of a city, speaks by the town clerk, or by Mr.

Recorder, when he cannot express himself. [3708]Nonius the senator hath a purple coat as stiff with jewels as his mind is full of vices; rings on his fingers worth 20,000 sesterces, and as [3709]Perox the Persian king, an union in his ear worth one hundred pounds weight of gold: [3710]Cleopatra hath whole boars and sheep served up to her table at once, drinks jewels dissolved, 40,000 sesterces in value; but to what end?

[3711] "Num tibi c.u.m fauces urit sitis, aurea quaeris Pocula?"------

Doth a man that is adry desire to drink in gold? Doth not a cloth suit become him as well, and keep him as warm, as all their silks, satins, damasks, taffeties and tissues? Is not homespun cloth as great a preservative against cold, as a coat of Tartar lamb's-wool, died in grain, or a gown of giant's beards? Nero, saith [3712]Sueton., never put on one garment twice, and thou hast scarce one to put on? what's the difference?

one's sick, the other sound: such is the whole tenor of their lives, and that which is the consummation and upshot of all, death itself makes the greatest difference. One like a hen feeds on the dunghill all his days, but is served up at last to his Lord's table; the other as a falcon is fed with partridge and pigeons, and carried on his master's fist, but when he dies is flung to the muck-hill, and there lies. The rich man lives like Dives jovially here on earth, _temulentus divitiis_, make the best of it; and "boasts himself in the mult.i.tude of his riches," Psalm xlix. 6. 11. he thinks his house "called after his own name," shall continue for ever; "but he perisheth like a beast," verse 20. "his way utters his folly," verse 13.

_male parta, male dilabuntur_; "like sheep they lie in the grave," verse 14. _Puncto descendunt ad infernum_, "they spend their days in wealth, and go suddenly down to h.e.l.l," Job xxi. 13. For all physicians and medicines enforcing nature, a swooning wife, families' complaints, friends' tears, dirges, ma.s.ses, _naenias_, funerals, for all orations, counterfeit hired acclamations, eulogiums, epitaphs, hea.r.s.es, heralds, black mourners, solemnities, obelisks, and Mausolean tombs, if he have them, at least, [3713]he, like a hog, goes to h.e.l.l with a guilty conscience (_propter hos dilatavit infernos os suum_), and a poor man's curse; his memory stinks like the snuff of a candle when it is put out; scurrilous libels, and infamous obloquies accompany him. When as poor Lazarus is _Dei sacrarium_, the temple of G.o.d, lives and dies in true devotion, hath no more attendants, but his own innocency, the heaven a tomb, desires to be dissolved, buried in his mother's lap, and hath a company of [3714]Angels ready to convey his soul into Abraham's bosom, he leaves an everlasting and a sweet memory behind him. Cra.s.sus and Sylla are indeed still recorded, but not so much for their wealth as for their victories: Croesus for his end, Solomon for his wisdom. In a word, [3715]"to get wealth is a great trouble, anxiety to keep, grief to lose it."

[3716] "Quid dignum stolidis mentibus imprecer?

Opes, honores ambiant: Et c.u.m falsa gravi mole paraverint, Tum vera cognoscant bona."

But consider all those other unknown, concealed happinesses, which a poor man hath (I call them unknown, because they be not acknowledged in the world's esteem, or so taken) _O fortunatos nimium bona si sua norint_: happy they are in the meantime if they would take notice of it, make use, or apply it to themselves. "A poor man wise is better than a foolish king,"

Eccles. ii. 13. [3717]"Poverty is the way to heaven," [3718]"the mistress of philosophy," [3719]"the mother of religion, virtue, sobriety, sister of innocency, and an upright mind." How many such encomiums might I add out of the fathers, philosophers, orators? It troubles many that are poor, they account of it as a great plague, curse, a sign of G.o.d's hatred, _ipsum scelus_, d.a.m.ned villainy itself, a disgrace, shame and reproach; but to whom, or why? [3720]"If fortune hath envied me wealth, thieves have robbed me, my father have not left me such revenues as others have," that I am a younger brother, basely born,--_cui sine luce genus, surdumque parentum--nomen_, of mean parentage, a dirt-dauber's son, am I therefore to be blamed? "an eagle, a bull, a lion is not rejected for his poverty, and why should a man?" 'Tis [3721]_fortunae telum, non culpae_, fortune's fault, not mine. "Good Sir, I am a servant," (to use [3722]Seneca's words) "howsoever your poor friend; a servant, and yet your chamber-fellow, and if you consider better of it, your fellow-servant." I am thy drudge in the world's eyes, yet in G.o.d's sight peradventure thy better, my soul is more precious, and I dearer unto him. _Etiam servi diis curae sunt_, as Evangelus at large proves in Macrobius, the meanest servant is most precious in his sight. Thou art an epicure, I am a good Christian; thou art many parasangs before me in means, favour, wealth, honour, Claudius's Narcissus, Nero's Ma.s.sa, Domitian's Parthenius, a favourite, a golden slave; thou coverest thy floors with marble, thy roofs with gold, thy walls with statues, fine pictures, curious hangings, &c., what of all this?

_calcas opes_, &c., what's all this to true happiness? I live and breathe under that glorious heaven, that august capitol of nature, enjoy the brightness of stars, that clear light of sun and moon, those infinite creatures, plants, birds, beasts, fishes, herbs, all that sea and land afford, far surpa.s.sing all that art and _opulentia_ can give. I am free, and which [3723]Seneca said of Rome, _culmen liberos texit, sub marmore et auro postea servitus habitavit_, thou hast _Amaltheae cornu_, plenty, pleasure, the world at will, I am despicable and poor; but a word overshot, a blow in choler, a game at tables, a loss at sea, a sudden fire, the prince's dislike, a little sickness, &c., may make us equal in an instant; howsoever take thy time, triumph and insult awhile, _cinis aequat_, as [3724]Alphonsus said, death will equalise us all at last. I live sparingly, in the mean time, am clad homely, fare hardly; is this a reproach? am I the worse for it? am I contemptible for it? am I to be reprehended? A learned man in [3725] Nevisa.n.u.s was taken down for sitting amongst gentlemen, but he replied, "my n.o.bility is about the head, yours declines to the tail,"

and they were silent. Let them mock, scoff and revile, 'tis not thy scorn, but his that made thee so; "he that mocketh the poor, reproacheth him that made him," Prov. xi. 5. "and he that rejoiceth at affliction, shall not be unpunished." For the rest, the poorer thou art, the happier thou art, _ditior est, at non melior_, saith [3726]Epictetus, he is richer, not better than thou art, not so free from l.u.s.t, envy, hatred, ambition.

"Beatus ille qui procul negotiis Paterna rura bobus exercet suis."

Happy he, in that he is [3727]freed from the tumults of the world, he seeks no honours, gapes after no preferment, flatters not, envies not, temporiseth not, but lives privately, and well contented with his estate;