The Ontario Readers: The High School Reader, 1886 Part 6

_Gratiano._ A halter gratis; nothing else, for G.o.d's sake.

_Antonio._ So please my lord the duke, and all the court, To quit the fine for one half of his goods, I am content, so he will let me have The other half in use, to render it, Upon his death, unto the gentleman That lately stole his daughter: Two things provided more,--that, for this favor, He presently become a Christian; The other, that he do record a gift, Here in the court, of all he dies possess'd, Unto his son Lorenzo and his daughter.

_Duke._ He shall do this; or else I do recant The pardon that I late p.r.o.nounced here.

_Portia._ Art thou contented, Jew? what dost thou say?

_Shylock._ I am content.

_Portia._ Clerk, draw a deed of gift.

_Shylock._ I pray you, give me leave to go from hence; I am not well: send the deed after me, And I will sign it.

_Duke._ Get thee gone, but do it.

_Gratiano._ In christening thou shalt have two G.o.dfathers; Had I been judge, thou should'st have had ten more, To bring thee to the gallows, not the font. [_Exit Shylock._

_Duke._ Sir, I entreat you home with me to dinner.

_Portia._ I humbly do desire your grace of pardon: I must away this night toward Padua, And it is meet I presently set forth.

_Duke._ I am sorry that your leisure serves you not.

Antonio, gratify this gentleman, For, in my mind, you are much bound to him.

[_Exeunt omnes._

FOOTNOTES:

[A] As an introduction read "The Merchant of Venice," FOURTH READER, page 311.

IV. OF BOLDNESS.

LORD BACON.--1561-1626.

_From_ ESSAYS.

It is a trivial grammar-school text, but yet worthy a wise man's consideration: question was asked of Demosthenes, what was the chief part of an orator? He answered, action: what next? action: what next again? action. He said it that knew it best, and had by nature himself no advantage in that he commended. A strange thing, that that part of an orator which is but superficial, and rather the virtue of a player, should be placed so high above those other n.o.ble parts, of invention, elocution, and the rest; nay, almost alone, as if it were all in all.

But the reason is plain. There is in human nature generally more of the fool than of the wise; and therefore those faculties by which the foolish part of men's minds is taken, are most potent. Wonderful like is the case of boldness in civil business; what first? boldness: what second and third? boldness. And yet boldness is a child of ignorance and baseness, far inferior to other parts: but, nevertheless, it doth fascinate, and bind hand and foot those that are either shallow in judgment or weak in courage, which are the greatest part; yea, and prevaileth with wise men at weak times; therefore we see it hath done wonders in popular states, but with senates and princes less; and more, ever upon the first entrance of bold persons into action, than soon after; for boldness is an ill keeper of promise. Surely, as there are mountebanks for the natural body, so are there mountebanks for the politic body--men that undertake great cures, and perhaps have been lucky in two or three experiments, but want the grounds of science, and therefore cannot hold out. Nay, you shall see a bold fellow many times do Mahomet's miracle. Mahomet made the people believe that he would call a hill to him, and from the top of it offer up his prayers for the observers of his law. The people a.s.sembled: Mahomet called the hill to come to him again and again; and when the hill stood still, he was never a whit abashed, but said, "If the hill will not come to Mahomet, Mahomet will go to the hill." So these men, when they have promised great matters, and failed most shamefully, yet, if they have the perfection of boldness, they will but slight it over, and make a turn, and no more ado. Certainly, to men of great judgment, bold persons are sport to behold; nay, and to the vulgar also boldness hath somewhat of the ridiculous: for, if absurdity be the subject of laughter, doubt you not but great boldness is seldom without some absurdity; especially it is a sport to see when a bold fellow is out of countenance, for that puts his face into a most shrunken and wooden posture, as needs it must--for in bashfulness the spirits do a little go and come--but with bold men, upon like occasion, they stand at a stay; like a stale at chess, where it is no mate, but yet the game cannot stir: but this last were fitter for a satire than for a serious observation. This is well to be weighed, that boldness is ever blind, for it seeth not dangers and inconveniences: therefore it is ill in counsel, good in execution; so that the right use of bold persons is, that they never command in chief, but be seconds, and under the direction of others; for in counsel it is good to see dangers, and in execution not to see them, except they be very great.

_He that cannot see well, let him go softly._

BACON.

V. TO DAFFODILS.

ROBERT HERRICK.--1594-1674.

Fair Daffodils, we weep to see You haste away so soon; As yet the early-rising sun Has not attain'd his noon.

Stay, stay, Until the hasting day Has run But to the even-song; And, having pray'd together, we Will go with you along.

We have short time to stay, as you; We have as short a spring; As quick a growth to meet decay, As you, or anything.

We die As your hours do, and dry Away, Like to the summer's rain; Or as the pearls of morning's dew, Ne'er to be found again.

_Stone walls do not a prison make, Nor iron bars a cage; Minds innocent and quiet take That for a hermitage: If I have freedom in my love, And in my soul am free, Angels alone, that soar above, Enjoy such liberty._

RICHARD LOVELACE.--1618-1658.

VI. OF CONTENTEDNESS IN ALL ESTATES AND ACCIDENTS.

JEREMY TAYLOR.--1613-1667.

_From_ HOLY LIVING.

Virtues and discourses are, like friends, necessary in all fortunes; but those are the best, which are friends in our sadnesses, and support us in our sorrows and sad accidents: and in this sense, no man that is virtuous can be friendless; nor hath any man reason to complain of the Divine Providence, or accuse the public disorder of things, or in his own infelicity, since G.o.d hath appointed one remedy for all the evils in the world, and that is a contented spirit: for this alone makes a man pa.s.s through fire, and not be scorched; through seas, and not be drowned; through hunger and nakedness, and want nothing. For since all the evil in the world consists in the disagreeing between the object and the appet.i.te, as when a man hath what he desires not, or desires what he hath not, or desires amiss; he that composes his spirit to the present accident, hath variety of instances for his virtue, but none to trouble him, because his desires enlarge not beyond his present fortune: and a wise man is placed in the variety of chances, like the nave or centre of a wheel, in the midst of all the circ.u.mvolutions and changes of posture, without violence or change, save that it turns gently in compliance with its changed parts, and is indifferent which part is up, and which is down; for there is some virtue or other to be exercised, whatever happens, either patience or thanksgiving, love or fear, moderation or humility, charity or contentedness, and they are every one of them equally in order to his great end and immortal felicity: and beauty is not made by white or red, by black eyes and a round face, by a straight body and a smooth skin; but by a proportion to the fancy. No rules can make amiability; our minds and apprehensions make that: and so is our felicity; and we may be reconciled to poverty and a low fortune, if we suffer contentedness and the grace of G.o.d to make the proportions. For no man is poor that does not think himself so: but if, in a full fortune, with impatience he desires more, he proclaims his wants and his beggarly condition. But because this grace of contentedness was the sum of all the old moral philosophy, and a great duty in Christianity, and of most universal use in the whole course of our lives, and the only instrument to ease the burdens of the world and the enmities of sad chances, it will not be amiss to press it by the proper arguments by which G.o.d hath bound it upon our spirits; it being fastened by reason and religion, by duty and interest, by necessity and conveniency, by example, and by the proposition of excellent rewards, no less than peace and felicity.

Contentedness in all estates is a duty of religion; it is the great reasonableness of complying with the Divine Providence, which governs all the world, and hath so ordered us in the administration of his great family. He were a strange fool that should be angry because dogs and sheep need no shoes, and yet himself is full of care to get some. G.o.d hath supplied those needs to them by natural provisions, and to thee by an artificial: for he hath given thee reason to learn a trade, or some means to make or buy them, so that it only differs in the manner of our provision: and which had you rather want, shoes or reason? and my patron, that hath given me a farm, is freer to me than if he gives a loaf ready baked. But, however, all these gifts come from him, and therefore it is fit he should dispense them as he pleases; and if we murmur here, we may, at the next melancholy, be troubled that G.o.d did not make us to be angels or stars. For if that which we are or have do not content us, we may be troubled for every thing in the world which is beside our being or our possessions.

G.o.d is the master of the scenes; we must not choose which part we shall act; it concerns us only to be careful that we do it well, always saying, "If this please G.o.d, let it be as it is:" and we, who pray that G.o.d's will may be done in earth as it is in heaven, must remember that the angels do whatsoever is commanded them, and go wherever they are sent, and refuse no circ.u.mstances; and if their employment be crossed by a higher decree, they sit down in peace, and rejoice in the event; and when the angel of Judea could not prevail in behalf of the people committed to his charge, because the angel of Persia opposed it, he only told the story at the command of G.o.d, and was as content, and wors.h.i.+pped with as great an ecstasy in his proportion, as the prevailing spirit. Do thou so likewise: keep the station where G.o.d hath placed you, and you shall never long for things without, but sit at home, feasting upon the Divine Providence and thy own reason, by which we are taught that it is necessary and reasonable to submit to G.o.d.

For is not all the world G.o.d's family? Are not we his creatures? Are we not as clay in the hand of the potter? Do we not live upon his meat, and move by his strength, and do our work by his light? Are we any thing but what we are from him? And shall there be a mutiny among the flocks and herds, because their lord or their shepherd chooses their pastures, and suffers them not to wander into deserts and unknown ways? If we choose, we do it so foolishly that we cannot like it long, and most commonly not at all: but G.o.d, who can do what he pleases, is wise to choose safely for us, affectionate to comply with our needs, and powerful to execute all his wise decrees. Here, therefore, is the wisdom of the contented man, to let G.o.d choose for him; for when we have given up our wills to him, and stand in that station of the battle where our great General hath placed us, our spirits must needs rest while our conditions have for their security the power, the wisdom, and the charity of G.o.d.

Contentedness in all accidents brings great peace of spirit, and is the great and only instrument of temporal felicity. It removes the sting from the accident, and makes a man not to depend upon chance and the uncertain dispositions of men for his well-being, but only on G.o.d and his own spirit. We ourselves make our fortunes good or bad; and when G.o.d lets loose a tyrant upon us, or a sickness, or scorn, or a lessened fortune, if we fear to die, or know not to be patient, or are proud or covetous, then the calamity sits heavy on us. But if we know how to manage a n.o.ble principle, and fear not death so much as a dishonest action, and think impatience a worse evil than a fever, and pride to be the biggest disgrace, and poverty to be infinitely desirable before the torments of covetousness; then we who now think vice to be so easy, and make it so familiar, and think the cure so impossible, shall quickly be of another mind, and reckon these accidents amongst things eligible.

But no man can be happy that hath great hopes and great fears of things without, and events depending upon other men, or upon the chances of fortune. The rewards of virtue are certain, and our provisions for our natural support are certain; or if we want meat till we die, then we die of that disease--and there are many worse than to die with an atrophy or consumption, or unapt and coa.r.s.er nourishment. But he that suffers a transporting pa.s.sion concerning things within the power of others, is free from sorrow and amazement no longer than his enemy shall give him leave; and it is ten to one but he shall be smitten then and there where it shall most trouble him; for so the adder teaches us where to strike, by her curious and fearful defending of her head. The old Stoics, when you told them of a sad story, would still answer, "_What is that to me?_" Yes, for the tyrant hath sentenced you also to prison. Well, what is that? He will put a chain upon my leg; but he cannot bind my soul.

No; but he will kill you. Then I will die. If presently, let me go, that I may presently be freer than himself: but if not till anon, or to-morrow, I will dine first, or sleep, or do what reason or nature calls for, as at other times. This, in Gentile philosophy, is the same with the discourse of St. Paul, "I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed, both to be full and to be hungry; both to abound and suffer need."

We are in the world like men playing at tables; the chance is not in our power, but to play it is; and when it is fallen we must manage it as we can: and let nothing trouble us, but when we do a base action, or speak like a fool, or think wickedly,--these things G.o.d hath put into our powers; but concerning those things which are wholly in the choice of another, they cannot fall under our deliberation, and therefore neither are they fit for our pa.s.sions. My fear may make me miserable, but it cannot prevent what another hath in his power and purpose; and prosperities can only be enjoyed by them who fear not at all to lose them; since the amazement and pa.s.sion concerning the future takes off all the pleasure of the present possession. Therefore, if thou hast lost thy land, do not also lose thy constancy; and if thou must die a little sooner, yet do not die impatiently. For no chance is evil to him that is content: and to a man nothing is miserable unless it be unreasonable. No man can make another man to be his slave unless he hath first enslaved himself to life and death, to pleasure or pain, to hope or fear: command these pa.s.sions, and you are freer than the Parthian kings.