"Gloria quantalibet quid erit, si gloria tantum est?"

["What is glory, be it as glorious as it may be, if it be no more than glory?"--Juvenal, Sat., vii. 81.]

I say for it alone; for it often brings several commodities along with it, for which it may justly be desired: it acquires us good-will, and renders us less subject and exposed to insult and offence from others, and the like. It was also one of the princ.i.p.al doctrines of Epicurus; for this precept of his sect, Conceal thy life, that forbids men to enc.u.mber themselves with public negotiations and offices, also necessarily presupposes a contempt of glory, which is the world's approbation of those actions we produce in public.--[Plutarch, Whether the saying, Conceal thy life, is well said.]--He that bids us conceal ourselves, and to have no other concern but for ourselves, and who will not have us known to others, would much less have us honoured and glorified; and so advises Idomeneus not in any sort to regulate his actions by the common reputation or opinion, except so as to avoid the other accidental inconveniences that the contempt of men might bring upon him.

These discourses are, in my opinion, very true and rational; but we are, I know not how, double in ourselves, which is the cause that what we believe we do not believe, and cannot disengage ourselves from what we condemn. Let us see the last and dying words of Epicurus; they are grand, and worthy of such a philosopher, and yet they carry some touches of the recommendation of his name and of that humour he had decried by his precepts. Here is a letter that he dictated a little before his last gasp:

"EPICUYUS TO HEYMACHUS, health.

"Whilst I was pa.s.sing over the happy and last day of my life, I write this, but, at the same time, afflicted with such pain in my bladder and bowels that nothing can be greater, but it was recompensed with the pleasure the remembrance of my inventions and doctrines brought to my soul. Now, as the affection thou hast ever from thy infancy borne towards me and philosophy requires, take upon thee the protection of Metrodorus' children."

This is the letter. And that which makes me interpret that the pleasure he says he had in his soul concerning his inventions, has some reference to the reputation he hoped for thence after his death, is the manner of his will, in which he gives order that Amynomachus and Timocrates, his heirs, should, every January, defray the expense of the celebration of his birthday as Hermachus should appoint; and also the expense that should be made the twentieth of every moon in entertaining the philosophers, his friends, who should a.s.semble in honour of the memory of him and of Metrodorus.--[Cicero, De Finibus, ii. 30.]

Carneades was head of the contrary opinion, and maintained that glory was to be desired for itself, even as we embrace our posthumous issue for themselves, having no knowledge nor enjoyment of them. This opinion has not failed to be the more universally followed, as those commonly are that are most suitable to our inclinations. Aristotle gives it the first place amongst external goods; and avoids, as too extreme vices, the immoderate either seeking or evading it. I believe that, if we had the books Cicero wrote upon this subject, we should there find pretty stories; for he was so possessed with this pa.s.sion, that, if he had dared, I think he could willingly have fallen into the excess that others did, that virtue itself was not to be coveted, but upon the account of the honour that always attends it:

"Paulum sepultae distat inertiae Celata virtus:"

["Virtue concealed little differs from dead sloth."

--Horace, Od., iv. 9, 29.]

which is an opinion so false, that I am vexed it could ever enter into the understanding of a man that was honoured with the name of philosopher.

If this were true, men need not be virtuous but in public; and we should be no further concerned to keep the operations of the soul, which is the true seat of virtue, regular and in order, than as they are to arrive at the knowledge of others. Is there no more in it, then, but only slily and with circ.u.mspection to do ill? "If thou knowest," says Carneades, "of a serpent lurking in a place where, without suspicion, a person is going to sit down, by whose death thou expectest an advantage, thou dost ill if thou dost not give him caution of his danger; and so much the more because the action is to be known by none but thyself." If we do not take up of ourselves the rule of well-doing, if impunity pa.s.s with us for justice, to how many sorts of wickedness shall we every day abandon ourselves? I do not find what s.e.xtus Peduceus did, in faithfully restoring the treasure that C. Plotius had committed to his sole secrecy and trust, a thing that I have often done myself, so commendable, as I should think it an execrable baseness, had we done otherwise; and I think it of good use in our days to recall the example of P. s.e.xtilius Rufus, whom Cicero accuses to have entered upon an inheritance contrary to his conscience, not only not against law, but even by the determination of the laws themselves; and M. Cra.s.sus and Hortensius, who, by reason of their authority and power, having been called in by a stranger to share in the succession of a forged will, that so he might secure his own part, satisfied themselves with having no hand in the forgery, and refused not to make their advantage and to come in for a share: secure enough, if they could shroud themselves from accusations, witnesses, and the cognisance of the laws:

"Meminerint Deum se habere testem, id est (ut ego arbitror) mentem suam."

["Let them consider they have G.o.d to witness, that is (as I interpret it), their own consciences."--Cicero, De Offic., iii. 10.]

Virtue is a very vain and frivolous thing if it derive its recommendation from glory; and 'tis to no purpose that we endeavour to give it a station by itself, and separate it from fortune; for what is more accidental than reputation?

"Profecto fortuna in omni re dominatur: ea res cunctas ex libidine magis, quhm ex vero, celebrat, obscuratque."

["Fortune rules in all things; it advances and depresses things more out of its own will than of right and justice."

--Sall.u.s.t, Catilina, c. 8.]

So to order it that actions may be known and seen is purely the work of fortune; 'tis chance that helps us to glory, according to its own temerity. I have often seen her go before merit, and often very much outstrip it. He who first likened glory to a shadow did better than he was aware of; they are both of them things pre-eminently vain glory also, like a shadow, goes sometimes before the body, and sometimes in length infinitely exceeds it. They who instruct gentlemen only to employ their valour for the obtaining of honour:

"Quasi non sit honestum, quod n.o.bilitatum non sit;"

["As though it were not a virtue, unless celebrated"

--Cicero De Offic. iii. 10.]

what do they intend by that but to instruct them never to hazard themselves if they are not seen, and to observe well if there be witnesses present who may carry news of their valour, whereas a thousand occasions of well-doing present themselves which cannot be taken notice of? How many brave individual actions are buried in the crowd of a battle? Whoever shall take upon him to watch another's behaviour in such a confusion is not very busy himself, and the testimony he shall give of his companions' deportment will be evidence against himself:

"Vera et sapiens animi magnitudo, honestum illud, quod maxime naturam sequitur, in factis positum, non in gloria, judicat."

["The true and wise magnanimity judges that the bravery which most follows nature more consists in act than glory."

--Cicero, De Offic. i. 19.]

All the glory that I pretend to derive from my life is that I have lived it in quiet; in quiet, not according to Metrodorus, or Arcesilaus, or Aristippus, but according to myself. For seeing philosophy has not been able to find out any way to tranquillity that is good in common, let every one seek it in particular.

To what do Caesar and Alexander owe the infinite grandeur of their renown but to fortune? How many men has she extinguished in the beginning of their progress, of whom we have no knowledge, who brought as much courage to the work as they, if their adverse hap had not cut them off in the first sally of their arms? Amongst so many and so great dangers I do not remember I have anywhere read that Caesar was ever wounded; a thousand have fallen in less dangers than the least of those he went through. An infinite number of brave actions must be performed without witness and lost, before one turns to account. A man is not always on the top of a breach, or at the head of an army, in the sight of his general, as upon a scaffold; a man is often surprised betwixt the hedge and the ditch; he must run the hazard of his life against a henroost; he must dislodge four rascally musketeers out of a barn; he must p.r.i.c.k out single from his party, and alone make some attempts, according as necessity will have it.

And whoever will observe will, I believe, find it experimentally true, that occasions of the least l.u.s.tre are ever the most dangerous; and that in the wars of our own times there have more brave men been lost in occasions of little moment, and in the dispute about some little paltry fort, than in places of greatest importance, and where their valour might have been more honourably employed.

Who thinks his death achieved to ill purpose if he do not fall on some signal occasion, instead of ill.u.s.trating his death, wilfully obscures his life, suffering in the meantime many very just occasions of hazarding himself to slip out of his hands; and every just one is ill.u.s.trious enough, every man's conscience being a sufficient trumpet to him.

"Gloria nostra est testimonium conscientiae nostrae."

["For our rejoicing is this, the testimony of our conscience."

--Corinthians, i. I.]

He who is only a good man that men may know it, and that he may be the better esteemed when 'tis known; who will not do well but upon condition that his virtue may be known to men: is one from whom much service is not to be expected:

"Credo ch 'el reste di quel verno, cose Facesse degne di tener ne conto; Ma fur fin' a quel tempo si nascose, Che non a colpa mia s' hor 'non le conto Perche Orlando a far l'opre virtuose Piu ch'a narrar le poi sempre era p.r.o.nto; Ne mai fu alcun' de'suoi fatti espresso, Se non quando ebbe i testimonii appresso."

["The rest of the winter, I believe, was spent in actions worthy of narration, but they were done so secretly that if I do not tell them I am not to blame, for Orlando was more bent to do great acts than to boast of them, so that no deeds of his were ever known but those that had witnesses."--Ariosto, Orlando Furioso, xi. 81.]

A man must go to the war upon the account of duty, and expect the recompense that never fails brave and worthy actions, how private soever, or even virtuous thoughts-the satisfaction that a well-disposed conscience receives in itself in doing well. A man must be valiant for himself, and upon account of the advantage it is to him to have his courage seated in a firm and secure place against the a.s.saults of fortune:

"Virtus, repulsaa nescia sordidx Intaminatis fulget honoribus Nec sumit, aut ponit secures Arbitrio popularis aura."

["Virtue, repudiating all base repulse, shines in taintless honours, nor takes nor leaves dignity at the mere will of the vulgar."--Horace, Od., iii. 2, 17.]

It is not for outward show that the soul is to play its part, but for ourselves within, where no eyes can pierce but our own; there she defends us from the fear of death, of pain, of shame itself: there she arms us against the loss of our children, friends, and fortunes: and when opportunity presents itself, she leads us on to the hazards of war:

"Non emolumento aliquo, sed ipsius honestatis decore."

["Not for any profit, but for the honour of honesty itself."

--Cicero, De Finib., i. 10.]

This profit is of much greater advantage, and more worthy to be coveted and hoped for, than, honour and glory, which are no other than a favourable judgment given of us.

A dozen men must be called out of a whole nation to judge about an acre of land; and the judgment of our inclinations and actions, the most difficult and most important matter that is, we refer to the voice and determination of the rabble, the mother of ignorance, injustice, and inconstancy. Is it reasonable that the life of a wise man should depend upon the judgment of fools?

"An quidquam stultius, quam, quos singulos contemnas, eos aliquid putare esse universes?"

["Can anything be more foolish than to think that those you despise singly, can be anything else in general."

--Cicero, Tusc. Quaes., v. 36.]

He that makes it his business to please them, will have enough to do and never have done; 'tis a mark that can never be aimed at or hit:

"Nil tam inaestimabile est, quam animi mult.i.tudinis."

["Nothing is to be so little understood as the minds of the mult.i.tude."--Livy, x.x.xi. 34.]

Demetrius pleasantly said of the voice of the people, that he made no more account of that which came from above than of that which came from below. He [Cicero] says more:

"Ego hoc judico, si quando turpe non sit, tamen non esse non turpe, quum id a mult.i.tudine laudatur."