"Nihil in speciem fallacius, quam prava religio, ubi deorum numen prxtenditur sceleribus."

["Nothing has a more deceiving face than false religion, where the divinity of the G.o.ds is obscured by crimes."--Livy, x.x.xix. 16.]

The extremest sort of injustice, according to Plato, is where that which is unjust should be reputed for just.

The common people then suffered very much, and not present damage only:

"Undique totis Usque adeo turbatur agris,"

["Such great disorders overtake our fields on every side."

--Virgil, Eclog., i. II.]

but future too; the living were to suffer, and so were they who were yet unborn; they stript them, and consequently myself, even of hope, taking from them all they had laid up in store to live on for many years:

"Quae nequeunt sec.u.m ferre aut abducere, perdunt; Et cremat insontes turba scelesta casas . . .

Muris nulla fides, squalent populatibus agri."

["What they cannot bear away, they spoil; and the wicked mob burn harmless houses; walls cannot secure their masters, and the fields are squalid with devastation."

--Ovid, Trist., iii. 10, 35; Claudia.n.u.s, In Eutyop., i. 244.]

Besides this shock, I suffered others: I underwent the inconveniences that moderation brings along with it in such a disease: I was robbed on all hands; to the Ghibelline I was a Guelph, and to the Guelph a Ghibelline; one of my poets expresses this very well, but I know not where it is.

["So Tories called me Whig, and Whigs a Tory."--Pope, after Horace.]

The situation of my house, and my friendliness with my neighbours, presented me with one face; my life and my actions with another. They did not lay formal accusations to my charge, for they had no foundation for so doing; I never hide my head from the laws, and whoever would have questioned me, would have done himself a greater prejudice than me; they were only mute suspicions that were whispered about, which never want appearance in so confused a mixture, no more than envious or idle heads.

I commonly myself lend a hand to injurious presumptions that fortune scatters abroad against me, by a way I have ever had of evading to justify, excuse, or explain myself; conceiving that it were to compromise my conscience to plead in its behalf:

"Perspicuitas enim argumentatione elevatur;"

["For perspicuity is lessened by argument."

("The clearness of a cause is clouded by argumentation.") --Cicero, De Nat. Deor., iii. 4.]

and, as if every one saw as clearly into me as I do myself, instead of retiring from an accusation, I step up to meet it, and rather give it some kind of colour by an ironical and scoffing confession, if I do not sit totally mute, as of a thing not worth my answer. But such as look upon this kind of behaviour of mine as too haughty a confidence, have as little kindness for me as they who interpret the weakness of an indefensible cause; namely, the great folks, towards whom want of submission is the great fault, harsh towards all justice that knows and feels itself, and is not submissive humble, and suppliant; I have often knocked my head against this pillar. So it is that at what then befell me, an ambitious man would have hanged himself, and a covetous man would have done the same. I have no manner of care of getting;

"Si mihi, quod nunc est, etiam minus; et mihi vivam Quod superest aevi, si quid superesse volent dii:"

["If I may have what I now own, or even less, and may live for myself what of life remains, if the G.o.ds grant me remaining years."

--Horace, Ep., i. 18, 107.]

but the losses that befall me by the injury of others, whether by theft or violence, go almost as near my heart as they would to that of the most avaricious man. The offence troubles me, without comparison, more than the loss. A thousand several sorts of mischiefs fell upon me in the neck of one another; I could more cheerfully have borne them all at once.

I was already considering to whom, amongst my friends, I might commit a necessitous and discredited old age; and having turned my eyes quite round, I found myself bare. To let one's self fall plump down, and from so great a height, it ought to be in the arms of a solid, vigorous, and fortunate friendship: these are very rare, if there be any. At last, I saw that it was safest for me to trust to myself in my necessity; and if it should so fall out, that I should be but upon cold terms in Fortune's favour, I should so much the more pressingly recommend me to my own, and attach myself and look to myself all the more closely. Men on all occasions throw themselves upon foreign a.s.sistance to spare their own, which is alone certain and sufficient to him who knows how therewith to arm himself. Every one runs elsewhere, and to the future, forasmuch as no one is arrived at himself. And I was satisfied that they were profitable inconveniences; forasmuch as, first, ill scholars are to be admonished with the rod, when reason will not do, as a crooked piece of wood is by fire and straining reduced to straightness. I have a great while preached to myself to stick close to my own concerns, and separate myself from the affairs of others; yet I am still turning my eyes aside.

A bow, a favourable word, a kind look from a great person tempts me; of which G.o.d knows if there is scarcity in these days, and what they signify. I, moreover, without wrinkling my forehead, hearken to the persuasions offered me, to draw me into the marketplace, and so gently refuse, as if I were half willing to be overcome. Now for so indocile a spirit blows are required; this vessel which thus chops and cleaves, and is ready to fall one piece from another, must have the hoops forced down with good sound strokes of a mallet. Secondly, that this accident served me for exercise to prepare me for worse, if I, who both by the benefit of fortune, and by the condition of my manners, hoped to be among the last, should happen to be one of the first a.s.sailed by this storm; instructing myself betimes to constrain my life, and fit it for a new state. The true liberty is to be able to do what a man will with himself:

"Potentissimus est, qui se habet in potestate."

["He is most potent who is master of himself."--Seneca, Ep., 94.]

In an ordinary and quiet time, a man prepares himself for moderate and common accidents; but in the confusion wherein we have been for these thirty years, every Frenchman, whether personal or in general, sees himself every hour upon the point of the total ruin and overthrow of his fortune: by so much the more ought he to have his courage supplied with the strongest and most vigorous provisions. Let us thank fortune, that has not made us live in an effeminate, idle, and languishing age; some who could never have been so by other means will be made famous by their misfortunes. As I seldom read in histories the confusions of other states without regret that I was not present, the better to consider them, so does my curiosity make me in some sort please myself in seeing with my own eyes this notable spectacle of our public death, its form and symptoms; and since I cannot hinder it, I am content to have been destined to be present therein, and thereby to instruct myself. So do we eagerly covet to see, though but in shadow and the fables of theatres, the pomp of tragic representations of human fortune; 'tis not without compa.s.sion at what we hear, but we please ourselves in rousing our displeasure, by the rarity of these pitiable events. Nothing tickles that does not pinch. And good historians skip over, as stagnant water and dead sea, calm narrations, to return to seditions, to wars, to which they know that we invite them.

I question whether I can decently confess with how small a sacrifice of its repose and tranquillity I have pa.s.sed over above the one half of my life amid the ruin of my country. I lend myself my patience somewhat too cheap, in accidents that do not privately a.s.sail me; and do not so much regard what they take from me, as what remains safe, both within and without. There is comfort in evading, one while this, another while that, of the evils that are levelled at ourselves too, at last, but at present hurt others only about us; as also, that in matters of public interest, the more universally my affection is dispersed, the weaker it is: to which may be added, that it is half true:

"Tantum ex publicis malis sentimus, quantum ad privatas res pertinet;"

["We are only so far sensible of public evils as they respect our private affairs."--Livy, x.x.x. 44.]

and that the health from which we fell was so ill, that itself relieves the regret we should have for it. It was health, but only in comparison with the sickness that has succeeded it: we are not fallen from any great height; the corruption and brigandage which are in dignity and office seem to me the least supportable: we are less injuriously rifled in a wood than in a place of security. It was an universal juncture of particular members, each corrupted by emulation of the others, and most of them with old ulcers, that neither received nor required any cure.

This convulsion, therefore, really more animated than pressed me, by the a.s.sistance of my conscience, which was not only at peace within itself, but elevated, and I did not find any reason to complain of myself. Also, as G.o.d never sends evils, any more than goods, absolutely pure to men, my health continued at that time more than usually good; and, as I can do nothing without it, there are few things that I cannot do with it.

It afforded me means to rouse up all my faculties, and to lay my hand before the wound that would else, peradventure, have gone farther; and I experienced, in my patience, that I had some stand against fortune, and that it must be a great shock could throw me out of the saddle. I do not say this to provoke her to give me a more vigorous charge: I am her humble servant, and submit to her pleasure: let her be content, in G.o.d's name. Am I sensible of her a.s.saults? Yes, I am. But, as those who are possessed and oppressed with sorrow sometimes suffer themselves, nevertheless, by intervals to taste a little pleasure, and are sometimes surprised with a smile, so have I so much power over myself, as to make my ordinary condition quiet and free from disturbing thoughts; yet I suffer myself, withal, by fits to be surprised with the stings of those unpleasing imaginations that a.s.sault me, whilst I am arming myself to drive them away, or at least to wrestle with them.

But behold another aggravation of the evil which befell me in the tail of the rest: both without doors and within I was a.s.sailed with a most violent plague, violent in comparison of all others; for as sound bodies are subject to more grievous maladies, forasmuch as they, are not to be forced but by such, so my very healthful air, where no contagion, however near, in the memory of man, ever took footing, coming to be corrupted, produced strange effects:

"Mista senum et juvenum densentur funera; nullum Saeva caput Proserpina fugit;"

["Old and young die in mixed heaps. Cruel Proserpine forbears none."--Horace, Od., i. 28, 19.]

I had to suffer this pleasant condition, that the sight of my house, was frightful to me; whatever I had there was without guard, and left to the mercy of any one who wished to take it. I myself, who am so hospitable, was in very great distress for a retreat for my family; a distracted family, frightful both to its friends and itself, and filling every place with horror where it attempted to settle, having to shift its abode so soon as any one's finger began but to ache; all diseases are then concluded to be the plague, and people do not stay to examine whether they are so or no. And the mischief on't is that, according to the rules of art, in every danger that a man comes near, he must undergo a quarantine in fear of the evil, your imagination all the while tormenting you at pleasure, and turning even your health itself into a fever. Yet all this would have much less affected me had I not withal been compelled to be sensible of the sufferings of others, and miserably to serve six months together for a guide to this caravan; for I carry my own antidotes within myself, which are resolution and patience. Apprehension, which is particularly feared in this disease, does not much trouble me; and, if being alone, I should have been taken, it had been a less cheerless and more remote departure; 'tis a kind of death that I do not think of the worst sort; 'tis commonly short, stupid, without pain, and consoled by the public condition; without ceremony, without mourning, without a crowd. But as to the people about us, the hundredth part of them could not be saved:

"Videas desertaque regna Pastorum, et longe saltus lateque vacantes."

["You would see shepherds' haunts deserted, and far and wide empty pastures."--Virgil, Georg., iii. 476.]

In this place my largest revenue is manual: what an hundred men ploughed for me, lay a long time fallow.

But then, what example of resolution did we not see in the simplicity of all this people? Generally, every one renounced all care of life; the grapes, the princ.i.p.al wealth of the country, remained untouched upon the vines; every man indifferently prepared for and expected death, either to-night or to-morrow, with a countenance and voice so far from fear, as if they had come to terms with this necessity, and that it was an universal and inevitable sentence. 'Tis always such; but how slender hold has the resolution of dying? The distance and difference of a few hours, the sole consideration of company, renders its apprehension various to us. Observe these people; by reason that they die in the same month, children, young people, and old, they are no longer astonished at it; they no longer lament. I saw some who were afraid of staying behind, as in a dreadful solitude; and I did not commonly observe any other solicitude amongst them than that of sepulture; they were troubled to see the dead bodies scattered about the fields, at the mercy of the wild beasts that presently flocked thither. How differing are the fancies of men; the Neorites, a nation subjected by Alexander, threw the bodies of their dead into the deepest and less frequented part of their woods, on purpose to have them there eaten; the only sepulture reputed happy amongst them. Some, who were yet in health, dug their own graves; others laid themselves down in them whilst alive; and a labourer of mine, in dying, with his hands and feet pulled the earth upon him. Was not this to nestle and settle himself to sleep at greater ease? A bravery in some sort like that of the Roman soldiers who, after the battle of Cannae, were found with their heads thrust into holes in the earth, which they had made, and in suffocating themselves, with their own hands pulled the earth about their ears. In short, a whole province was, by the common usage, at once brought to a course nothing inferior in undauntedness to the most studied and premeditated resolution.

Most of the instructions of science to encourage us herein have in them more of show than of force, and more of ornament than of effect. We have abandoned Nature, and will teach her what to do; teach her who so happily and so securely conducted us; and in the meantime, from the footsteps of her instruction, and that little which, by the benefit of ignorance, remains of her image imprinted in the life of this rustic rout of unpolished men, science is constrained every day to borrow patterns for her disciples of constancy, tranquillity, and innocence. It is pretty to see that these persons, full of so much fine knowledge, have to imitate this foolish simplicity, and this in the primary actions of virtue; and that our wisdom must learn even from beasts the most profitable instructions in the greatest and most necessary concerns of our life; as, how we are to live and die, manage our property, love and bring up our children, maintain justice: a singular testimony of human infirmity; and that this reason we so handle at our pleasure, finding evermore some diversity and novelty, leaves in us no apparent trace of nature. Men have done with nature as perfumers with oils; they have sophisticated her with so many argumentations and far-fetched discourses, that she is become variable and particular to each, and has lost her proper, constant, and universal face; so that we must seek testimony from beasts, not subject to favour, corruption, or diversity of opinions. It is, indeed, true that even these themselves do not always go exactly in the path of nature, but wherein they swerve, it is so little that you may always see the track; as horses that are led make many bounds and curvets, but 'tis always at the length of the halter, and still follow him that leads them; and as a young hawk takes its flight, but still under the restraint of its tether:

"Exsilia, torments, bells, morbos, naufragia meditare . . .

ut nullo sis malo tiro."

["To meditate upon banishments, tortures, wars, diseases, and shipwrecks, that thou mayest not be a novice in any disaster."

--Seneca, Ep., 91, 107.]

What good will this curiosity do us, to antic.i.p.ate all the inconveniences of human nature, and to prepare ourselves with so much trouble against things which, peradventure, will never befall us?

"Parem pa.s.sis trist.i.tiam facit, pati posse;"

["It troubles men as much that they may possibly suffer, as if they really did suffer."--Idem, ibid., 74.]

not only the blow, but the wind of the blow strikes us: or, like phrenetic people--for certainly it is a phrensy--to go immediately and whip yourself, because it may so fall out that Fortune may one day make you undergo it; and to put on your furred gown at Midsummer, because you will stand in need of it at Christmas! Throw yourselves, say they, into the experience of all the evils, the most extreme evils that can possibly befall you, and so be a.s.sured of them. On the contrary, the most easy and most natural way would be to banish even the thoughts of them; they will not come soon enough; their true being will not continue with us long enough; our mind must lengthen and extend them; we must incorporate them in us beforehand, and there entertain them, as if they would not otherwise sufficiently press upon our senses. "We shall find them heavy enough when they come," says one of our masters, of none of the tender sects, but of the most severe; "in the meantime, favour thyself; believe what pleases thee best; what good will it do thee to antic.i.p.ate thy ill fortune, to lose the present for fear of the future: and to make thyself miserable now, because thou art to be so in time?" These are his words.

Science, indeed, does us one good office in instructing us exactly as to the dimensions of evils,

"Curis acuens mortalia corda!"

["Probing mortal hearts with cares."--Virgil, Georg., i. 23.]

'Twere pity that any part of their greatness should escape our sense and knowledge.