The earth itself breathes better perfumes here, Than all the female men or women there, Not without cause, about them bear.

VI.

When Epicurus to the world had taught That pleasure was the chiefest good, (And was perhaps i' th' right, if rightly understood) His life he to his doctrine brought, And in a garden's shade that sovereign pleasure sought.

Whoever a true epicure would be, May there find cheap and virtuous luxury.

Vitellius his table, which did hold As many creatures as the Ark of old, That fiscal table, to which every day All countries did a constant tribute pay, Could nothing more delicious afford Than Nature's liberality, Helped with a little art and industry, Allows the meanest gardener's board.

The wanton taste no fish or fowl can choose For which the grape or melon she would lose, Though all the inhabitants of sea and air Be listed in the glutton's bill of fare; Yet still the fruits of earth we see Placed the third storey high in all her luxury.

VII.

But with no sense the garden does comply, None courts or flatters, as it does the eye; When the great Hebrew king did almost strain The wondrous treasures of his wealth and brain His royal southern guest to entertain, Though, she on silver floors did tread, With bright a.s.syrian carpets on them spread To hide the metal's poverty; Though she looked up to roofs of gold, And nought around her could behold But silk and rich embroidery, And Babylonian tapestry, And wealthy Hiram's princely dye: Though Ophir's starry stones met everywhere her eye; Though she herself and her gay host were dressed With all the shining glories of the East; When lavish art her costly work had done; The honour and the prize of bravery Was by the Garden from the Palace won; And every rose and lily there did stand Better attired by Nature's hand: The case thus judged against the king we see, By one that would not be so rich, though wiser far than he.

VIII.

Nor does this happy place only dispense Such various pleasures to the sense: Here health itself does live, That salt of life, which does to all a relish give, Its standing pleasure, and intrinsic wealth, The body's virtue, and the soul's good fortune, health.

The tree life, when it in Eden stood, Did its immortal head to heaven rear; It lasted a tall cedar till the flood; Now a small th.o.r.n.y shrub it does appear; Nor will it thrive too everywhere: It always here is freshest seen, 'Tis only here an evergreen.

If through the strong and beauteous fence Of temperance and innocence, And wholesome labours and a quiet mind, Any diseases pa.s.sage find, They must not think here to a.s.sail A land unarmed, or without a guard; They must fight for it, and dispute it hard, Before they can prevail.

Scarce any plant is growing here Which against death some weapon does not bear, Let cities boast that they provide For life the ornaments of pride; But 'tis the country and the field That furnish it with staff and shield.

IX.

Where does the wisdom and the power divine In a more bright and sweet reflection shine?

Where do we finer strokes and colours see Of the Creator's real poetry, Than when we with attention look Upon the third day's volume of the book?

If we could open and intend our eye, We all like Moses should espy Even in a bush the radiant Deity.

But we despise these his inferior ways Though no less full of miracle and praise; Upon the flowers of heaven we gaze, The stars of earth no wonder in us raise, Though these perhaps do more than they The life of mankind sway.

Although no part of mighty Nature be More stored with beauty, power, and mystery, Yet to encourage human industry, G.o.d has so ordered that no other part Such s.p.a.ce and such dominion leaves for art.

X.

We nowhere art do so triumphant see, As when it grafts or buds the tree; In other things we count it to excel, If it a docile scholar can appear To Nature, and but imitate her well: It over-rules, and is her master here.

It imitates her Maker's power divine, And changes her sometimes, and sometimes does refine: It does, like grace, the fallen-tree restore To its blest state of Paradise before: Who would not joy to see his conquering hand O'er all the vegetable world command, And the wild giants of the wood receive What laws he's pleased to give?

He bids the ill-natured crab produce The gentler apple's winy juice, The golden fruit that worthy is, Of Galatea's purple kiss; He does the savage hawthorn teach To bear the medlar and the pear; He bids the rustic plum to rear A n.o.ble trunk, and be a peach.

Even Daphne's coyness he does mock, And weds the cherry to her stock, Though she refused Apollo's suit, Even she, that chaste and virgin tree, Now wonders at herself to see That she's a mother made, and blushes in her fruit.

XI.

Methinks I see great Diocletian walk In the Salonian garden's n.o.ble shade, Which by his own imperial hands was made: I see him smile, methinks, as he does talk With the amba.s.sadors, who come in vain, To entice him to a throne again.

"If I, my friends," said he, "should to you show All the delights which in these gardens grow; 'Tis likelier much that you should with me stay, Than 'tis that you should carry me away; And trust me not, my friends, if every day I walk not here with more delight, Than ever, after the most happy fight, In triumph to the Capitol I rode, To thank the G.o.ds, and to be thought myself almost a G.o.d.

OF GREATNESS.

Since we cannot attain to greatness, says the Sieur de Montaigne, let us have our revenge by railing at it; this he spoke but in jest.

I believe he desired it no more than I do, and had less reason, for he enjoyed so plentiful and honourable a fortune in a most excellent country, as allowed him all the real conveniences of it, separated and purged from the incommodities. If I were but in his condition, I should think it hard measure, without being convinced of any crime, to be sequestered from it and made one of the princ.i.p.al officers of state. But the reader may think that what I now say is of small authority, because I never was, nor ever shall be, put to the trial; I can therefore only make my protestation.

If ever I more riches did desire Than cleanliness and quiet do require; If e'er ambition did my fancy cheat, With any wish so mean as to be great, Continue, Heaven, still from me to remove The humble blessings of that life I love.

I know very many men will despise, and some pity me, for this humour, as a poor-spirited fellow; but I am content, and, like Horace, thank G.o.d for being so. Dii bene fecerunt inopis me, quodque pusilli finxerunt animi. I confess I love littleness almost in all things. A little convenient estate, a little cheerful house, a little company, and a very little feast; and if I were ever to fall in love again (which is a great pa.s.sion, and therefore I hope I have done with it) it would be, I think, with prettiness rather than with majestical beauty. I would neither wish that my mistress, nor my fortune, should be a bona roba, nor, as Homer used to describe his beauties, like a daughter of great Jupiter, for the stateliness and largeness of her person, but, as Lucretius says, "Parvula, pumilio, [Greek text which cannot be reproduced], tota merum sal."

Where there is one man of this, I believe there are a thousand of Senecio's mind, whose ridiculous affectation of grandeur Seneca the elder describes to this effect. Senecio was a man of a turbid and confused wit, who could not endure to speak any but mighty words and sentences, till this humour grew at last into so notorious a habit, or rather disease, as became the sport of the whole town: he would have no servants but huge ma.s.sy fellows, no plate or household stuff but thrice as big as the fashion; you may believe me, for I speak it without raillery, his extravagancy came at last into such a madness that he would not put on a pair of shoes each of which was not big enough for both his feet; he would eat nothing but what was great, nor touch any fruit but horse-plums and pound-pears. He kept a concubine that was a very giantess, and made her walk, too, always in a chiopins, till at last he got the surname of Senecio Grandio, which, Messala said, was not his cognomen, but his cognomentum.

When he declaimed for the three hundred Lacedaemonians, who also opposed Xerxes' army of above three hundred thousand, he stretched out his arms and stood on tiptoes, that he might appear the taller, and cried out in a very loud voice, "I rejoice, I rejoice!" We wondered, I remember, what new great fortune had befallen his eminence. "Xerxes," says he, "is all mine own. He who took away the sight of the sea with the canvas veils of so many ships . . . "

and then he goes on so, as I know not what to make of the rest, whether it be the fault of the edition, or the orator's own burly way of nonsense.

This is the character that Seneca gives of this hyperbolical fop, whom we stand amazed at, and yet there are very few men who are not, in some things, and to some degree, grandios. Is anything more common than to see our ladies of quality wear such high shoes as they cannot walk in without one to lead them? and a gown as long again as their body, so that they cannot stir to the next room without a page or two to hold it up? I may safely say that all the ostentation of our grandees is just like a train, of no use in the world, but horribly c.u.mbersome and incommodious. What is all this but spice of grandio? How tedious would this be if we were always bound to it? I do believe there is no king who would not rather be deposed than endure every day of his reign all the ceremonies of his coronation. The mightiest princes are glad to fly often from these majestic pleasures (which is, methinks, no small disparagement to them), as it were for refuge, to the most contemptible divertis.e.m.e.nts and meanest recreations of the vulgar, nay, even of children. One of the most powerful and fortunate princes of the world of late, could find out no delight so satisfactory as the keeping of little singing birds, and hearing of them and whistling to them. What did the emperors of the whole world? If ever any men had the free and full enjoyment of all human greatness (nay, that would not suffice, for they would be G.o.ds too) they certainly possessed it; and yet one of them, who styled himself "Lord and G.o.d of the Earth," could not tell how to pa.s.s his whole day pleasantly, without spending constant two or three hours in catching of flies, and killing them with a bodkin, as if his G.o.dship had been Beelzebub. One of his predecessors, Nero (who never put any bounds, nor met with any stop to his appet.i.te), could divert himself with no pastime more agreeable than to run about the streets all night in a disguise, and abuse the women and affront the men whom he met, and sometimes to beat them, and sometimes to be beaten by them. This was one of his imperial nocturnal pleasures; his chiefest in the day was to sing and play upon a fiddle, in the habit of a minstrel, upon the public stage; he was prouder of the garlands that were given to his divine voice (as they called it then) in those kind of prizes, than all his forefathers were of their triumphs over nations. He did not at his death complain that so mighty an emperor, and the last of all the Caesarian race of deities, should be brought to so shameful and miserable an end, but only cried out, "Alas! what pity it is that so excellent a musician should perish in this manner!"

His uncle Claudius spent half his time at playing at dice; that was the main fruit of his sovereignty. I omit the madnesses of Caligula's delights, and the execrable sordidness of those of Tiberius. Would one think that Augustus himself, the highest and most fortunate of mankind, a person endowed too with many excellent parts of nature, should be so hard put to it sometimes for want of recreations, as to be found playing at nuts and bounding-stones with little Syrian and Moorish boys, whose company he took delight in, for their prating and their wantonness?

Was it for this, that Rome's best blood he spilt, With so much falsehood, so much guilt?

Was it for this that his ambition strove To equal Caesar first, and after Jove?

Greatness is barren sure of solid joys; Her merchandise, I fear, is all in toys; She could not else sure so uncivil be, To treat his universal majesty, His new created Deity, With nuts and bounding-stones and boys.

But we must excuse her for this meagre entertainment; she has not really wherewithal to make such feasts as we imagine; her guests must be contented sometimes with but slender cates, and with the same cold meats served over and over again, even till they become nauseous. When you have pared away all the vanity, what solid and natural contentment does there remain which may not be had with five hundred pounds a year? not so many servants or horses, but a few good ones, which will do all the business as well; not so many choice dishes at every meal; but at several meals all of them, which makes them both the more healthy and dine more pleasant; not so rich garments nor so frequent changes, but as warm and as comely, and so frequent change, too, as is every jot as good for the master, though not for the tailor or valet-de-chambre; not such a stately palace, nor gilt rooms, nor the costlier sorts of tapestry, but a convenient brick house, with decent wainscot and pretty forest-work hangings.

Lastly (for I omit all other particulars, and will end with that which I love most in both conditions), not whole woods cut in walks, nor vast parks, nor fountain or cascade gardens, but herb and flower and fruit gardens, which are more useful, and the water every whit as clear and wholesome as if it darted from the b.r.e.a.s.t.s of a marble nymph or the urn of a river-G.o.d. If for all this you like better the substance of that former estate of life, do but consider the inseparable accidents of both: servitude, disquiet, danger, and most commonly guilt, inherent in the one; in the other, liberty, tranquillity, security, and innocence: and when you have thought upon this, you will confess that to be a truth which appeared to you before but a ridiculous paradox, that a low fortune is better guarded and attended than a high one. If indeed, we look only upon the flourishing head of the tree, it appears a most beautiful object.

- Sed quantum vertice ad auras AEtherias, tantum radice ad Tartara tendit.

As far up towards heaven the branches grow, So far the root sinks down to h.e.l.l below.

Another horrible disgrace to greatness is, that it is for the most part in pitiful want and distress. What a wonderful thing is this, unless it degenerate into avarice, and so cease to be greatness. It falls perpetually into such necessities as drive it into all the meanest and most sordid ways of borrowing, cozenage, and robbery, Mancipiis locopules, eget aris Cappadoc.u.m Rex. This is the case of almost all great men, as well as of the poor King of Cappadocia.

They abound with slaves, but are indigent of money. The ancient Roman emperors, who had the riches of the whole world for their revenue, had wherewithal to live, one would have thought, pretty well at ease, and to have been exempt from the pressures of extreme poverty. But yet with most of them it was much otherwise, and they fell perpetually into such miserable penury, that they were forced to devour or squeeze most of their friends and servants, to cheat with infamous projects, to ransack and pillage all their provinces.

This fashion of imperial grandeur is imitated by all inferior and subordinate sorts of it, as if it were a point of honour. They must be cheated of a third part of their estates, two other thirds they must expend in vanity, so that they remain debtors for all the necessary provisions of life, and have no way to satisfy those debts but out of the succours and supplies of rapine; "as riches increase," says Solomon, "so do the mouths that devour it." The master mouth has no more than before; the owner, methinks, is like Genus in the fable, who is perpetually winding a rope of hay and an a.s.s at the end perpetually eating it. Out of these inconveniences arises naturally one more, which is, that no greatness can be satisfied or contented with itself: still, if it could mount up a little higher, it would be happy; if it could but gain that point, it would obtain all its desires; but yet at last, when it is got up to the very top of the peak of Teneriffe, it is in very great danger of breaking its neck downwards, but in no possibility of ascending upwards into the seat of tranquillity above the moon. The first ambitious men in the world, the old giants, are said to have made an heroical attempt of scaling Heaven in despite of the G.o.ds, and they cast Ossa upon Olympus and Pelion upon Ossa, two or three mountains more they thought would have done their business, but the thunder spoiled all the work when they were come up to the third storey;

And what a n.o.ble plot was crossed, And what a brave design was lost.

A famous person of their offspring, the late giant of our nation, when, from the condition of a very inconsiderable captain, he had made himself lieutenant-general of an army of little t.i.tans, which was his first mountain; and afterwards general, which was his second; and after that absolute tyrant of three kingdoms, which was the third, and almost touched the heaven which he affected; is believed to have died with grief and discontent because he could not attain to the honest name of a king, and the old formality of a crown, though he had before exceeded the power by a wicked usurpation. If he could have compa.s.sed that, he would perhaps have wanted something else that is necessary to felicity, and pined away for the want of the t.i.tle of an emperor or a G.o.d. The reason of this is, that greatness has no reality in nature, but is a creature of the fancy--a notion that consists only in relation and comparison. It is indeed an idol; but St. Paul teaches us that an idol is nothing in the world. There is in truth no rising or meridian of the sun, but only in respect to several places: there is no right or left, no upper hand in nature; everything is little and everything is great according as it is diversely compared.

There may be perhaps some villages in Scotland or Ireland where I might be a great man; and in that case I should be like Caesar--you would wonder how Caesar and I should be like one another in anything--and choose rather to be the first man of the village than second at Rome. Our Country is called Great Britain, in regard only of a lesser of the same name; it would be but a ridiculous epithet for it when we consider it together with the kingdom of China.

That, too, is but a pitiful rood of ground in comparison of the whole earth besides; and this whole globe of earth, which we account so immense a body, is but one point or atom in relation to those numberless worlds that are scattered up and down in the infinite s.p.a.ce of the sky which we behold. The other many inconveniences of grandeur I have spoken of dispersedly in several chapters, and shall end this with an ode of Horace, not exactly copied but rudely imitated.

HORACE. LIB. 3. ODE 1.

Odi profanum vulgus, etc.

I.

Hence, ye profane; I hate ye all; Both the great vulgar, and the small.

To virgin minds, which yet their native whiteness hold, Not yet discoloured with the love of gold (That jaundice of the soul, Which makes it look so gilded and so foul), To you, ye very few, these truths I tell; The muse inspires my song, hark, and observe it well.

II.