Chapter 84

Man, on the contrary, possesses his goods by fancy, his ills in essence. We have reason to magnify the power of our imagination; for all our goods are only in dream. Hear this poor calamitous animal huff! “There is nothing,” says Cicero, “so charming as the employment of letters; of letters, I say, by means whereof the infinity of things, the immense grandeur of nature, the heavens even in this world, the earth, and the seas are discovered to us; ‘tis they that have taught us religion, moderation, and the grandeur of courage, and that have rescued our souls from darkness, to make her see all things, high, low, first, last, and middling; ‘tis they that furnish us wherewith to live happily and well, and conduct us to pass over our lives without displeasure, and without offence.” Does not this man seem to speak of the condition of the ever-living and almighty God? But as to effects, a thousand little countrywomen have lived lives more equal, more sweet, and constant than his. Deus ille fuit, deus, inclyte Memmi, Qui princeps vitæ rationem invenit earn, quæ Nunc appellatur sapientia; quique per artem Fluctibus è tantis vitam, tantisque tenebris, In tam tranquilla et tam clara luce locavit: “That god, great Memmus, was a god no doubt Who, prince of life, first found that reason out Now wisdom called; and by his art, who did That life in tempests tost, and darkness hid, Place in so great a calm, and clear a light:” here are brave ranting words; but a very slight accident put this man’s understanding in a worse condition than that of the meanest shepherd, notwithstanding this instructing god, this divine wisdom. Of the same stamp and impudence is the promise of Democritus’s book: “I am going to speak of all things;” and that foolish title that Aristotle prefixes to one of his, order only afforded him a few lucid intervals which he employed in composing his book, and at last made him kill himself,--Eusebius’s Chronicon. Of the Mortal Gods; and the judgment of Chrysippus, that “Dion was as virtuous as God;” and my Seneca himself says, that “God had given him life; but that to live well was his own;” conformably to this other: In virtute vere gloriamur; quod non contingeret, si id donum à Deo, non à nobis haberemus: “We truly glory in our virtue; which would not be, if it was given us of God, and not by ourselves;” this is also Seneca’s saying; “that the wise man hath fortitude equal with God, but that his is in spite of human frailty, wherein therefore he more than equals God.” There is nothing so ordinary as to meet with sallies of the like temerity; there is none of us, who take so much offence to see himself equalled with God, as he does to see himself undervalued by being ranked with other creatures; so much more are we jealous of our own interest than that of our Creator. But we must trample under foot this foolish vanity, and briskly and boldly shake the ridiculous foundation upon which these false opinions are founded. So long as man shall believe he has any means and power of himself, he will never acknowledge what he owes to his Maker; his eggs shall always be chickens, as the saying is; we must therefore strip him to his shirt. Let us see some notable examples of the effects of his philosophy: Posidonius being tormented with a disease so painful as made him writhe his arms and gnash his teeth, thought he sufficiently scorned the dolour, by crying out against it: “Thou mayst do thy worst, I will not confess that thou art an evil.” He was as sensible of the pain as my footman, but he made a bravado of bridling his tongue, at least, and restraining it within the laws of his sect: Re succumbere non oportebat, verbis gloriantem. “It did not become him, that spoke so big, to confess his frailty when he came to the test.” Arcesilas being ill of the gout, and Car-neades, who had come to see him, going away troubled at his condition, he called him back, and showing him his feet and breast: “There is nothing comes thence hither,” said he. This has something a better grace, for he feels himself in pain, and would be disengaged from it; but his heart, notwithstanding, is not conquered nor subdued by it. The other stands more obstinately to his point, but, I fear, rather verbally than really. And Dionysius Heracleotes, afflicted with a vehement smarting in his eyes, was reduced to quit these stoical resolutions. But even though knowledge should, in effect, do as they say, and could blunt the point, and dull the edge, of the misfortunes that attend us, what does she, more than what ignorance does more purely and evidently?--The philosopher Pyrrho, being at sea in very great danger, by reason of a mighty storm, presented nothing to the imitation of those who were with him, in that extremity, but a hog they had on board, that was fearless and unconcerned at the tempest. Philosophy, when she has said all she can, refers us at last to the example of a gladiator, wrestler, or muleteer, in which sort of people we commonly observe much less apprehension of death, sense of pain, and other inconveniences, and more of endurance, than ever knowledge furnished any one withal, that was not bom and bred to hardship. What is the cause that we make incisions, and cut the tender limbs of an infant, and those of a horse, more easily than our own--but ignorance only? How many has mere force of imagination made sick? We often see men cause themselves to be let blood, purged, and physicked, to be cured of diseases they only feel in opinion.--When real infirmities fail us, knowledge lends us her’s; that colour, that complexion, portend some catarrhous defluxion; this hot season threatens us with a fever; this breach in the life-line of your left hand gives you notice of some near and dangerous indisposition; and at last she roundly attacks health itself; saying, this sprightliness and vigour of youth cannot continue in this posture; there must be blood taken, and the heat abated, lest it turn against yourself. Compare the life of a man subjected to such imaginations, to that of a labourer that suffers himself to be led by his natural appetite, measuring things only by the present sense, without knowledge, and without prognostic, that feels no pain or sickness, but when he is really ill. Whereas the other has the stone in his soul, before he has it in his bladder; as if it were not time enough to suffer the evil when it shall come, he must anticipate it by fancy, and run to meet it. What I say of physic may generally serve in example for all other sciences. Thence is derived that ancient opinion of the philosophers that placed the sovereign good in the discovery of the weakness of our judgment My ignorance affords me as much occasion of hope as of fear; and having no other rule for my health than that of the examples of others, and of events I see elsewhere upon the like occasion, I find of all sorts, and rely upon those which by comparison are most favourable to me. I receive health with open arms, free, full, and entire, and by so much the more whet my appetite to enjoy it, by how much it is at present less ordinary and more rare; so far am I from troubling its repose and sweetness with the bitterness of a new and constrained manner of living. Beasts sufficiently show us how much the agitation of our minds brings infirmities and diseases upon us. That which is told us of those of Brazil, that they never die but of old age, is attributed to the serenity and tranquillity of the air they live in; but I rather attribute it to the serenity and tranquillity of their souls, free from all passion, thought, or employment, extended or unpleasing, a people that pass over their lives in a wonderful simplicity and ignorance, without letters, without law, without king, or any manner of religion. And whence comes that, which we find by experience, that the heaviest and dullest men are most able; and the most to be desired in amorous performances; and that the love of a muleteer often renders itself more acceptable than that of a gentleman, if it be not that the agitation of the soul in the latter disturbs his physical ability, dissolves and tires it, as it also ordinarily troubles and tires itself. What puts the soul beside itself, and more usually throws it into madness, but her own promptness, vigour, and agility, and, finally, her own proper force? Of what is the most subtle folly made, but of the most subtle wisdom? As great friendships spring from great enmities, and vigorous health from mortal diseases, so from the rare and vivid agitations of our souls proceed the most wonderful and most distracted frenzies; ‘tis but half a turn of the toe from the one to the other. In the actions of madmen we see how infinitely madness resembles the most vigorous operations of the soul. Who does not know how indiscernible the difference is betwixt folly and the sprightly elevations of a free soul, and the effects of a supreme and extraordinary virtue? Plato says that melancholy persons are the most capable of discipline, and the most excellent; and accordingly in none is there so great a propension to madness. Great wits are ruined by their own proper force and pliability; into what a condition, through his own agitation and promptness of fancy, is one of the most judicious, ingenious, and nearest formed, of any other Italian poet, to the air of the ancient and true poesy, lately fallen! Has he not vast obligation to this vivacity that has destroyed him? to this light that has blinded him? to this exact and subtle apprehension of reason that has put him beside his own? to this curious and laborious search after sciences, that has reduced him to imbecility? and to this rare aptitude to the exercises of the soul, that has rendered him without exercise and without soul? I was more angry, if possible, than compassionate, to see him at Ferrara in so pitiful a condition surviving himself, forgetting both himself and his works, which, without his knowledge, though before his face, have been published unformed and incorrect. Would you have a man healthy, would you have him regular, and in a steady and secure posture? Muffle him up in the shades of stupidity and sloth. We must be made beasts to be made wise, and hoodwinked before we are fit to be led. And if one shall tell me that the advantage of having a cold and dull sense of pain and other evils, brings this disadvantage along with it, to render us consequently less sensible also in the fruition of good and pleasure, this is true; but the misery of our condition is such that we have not so much to enjoy as to avoid, and that the extremest pleasure does not affect us to the degree that a light grief does: Segnius homines bona quam mala sentiunt. We are not so sensible of the most perfect health as we are of the least sickness. Pungit In cute vix sum ma violatum plagula corpus; Quando valere nihil quemquam movet. Hoc juvat unum, Quod me non torquet latus, aut pes; Cætera quisquam Vix queat aut sanum sese, aut sentire valentem. “The body with a little sting is griev’d, When the most perfect health is not perceiv’d, This only pleases me, that spleen nor gout Neither offend my side nor wring my foot; Excepting these, scarce any one can tell, Or e’er observes, when he’s in health and well.” Our well-being is nothing but the not being ill. Which is the reason why that sect of philosophers, which sets the greatest value upon pleasure, has yet fixed it chiefly in unconsciousness of pain. To be freed from ill is the greatest good that man can hope for or desire; as Ennius says,-- Nimium boni est, cui nihil est mali; for that every tickling and sting which are in certain pleasures, and that seem to raise us above simple health and passiveness, that active, moving, and, I know not how, itching, and biting pleasure; even that very pleasure itself aims at nothing but insensibility as its mark. The appetite that carries us headlong to women’s embraces has no other end but only to cure the torment of our ardent and furious desires, and only requires to be glutted and laid at rest, and delivered from the fever. And so of the rest. I say, then, that if simplicity conducts us to a state free from evil, she leads us to a very happy one according to our condition. And yet we are not to imagine it so stupid an insensibility as to be totally without sense; for Crantor had very good reason to controvert the insensibility of Epicurus, if founded so deep that the very first attack and birth of evils were not to be perceived: “I do not approve such an insensibility as is neither possible nor to be desired. I am very well content not to be sick; but if I am, I would know that I am so; and if a caustic be applied, or incisions made in any part, I would feel them.” In truth, whoever would take away the knowledge and sense of evil, would at the same time eradicate the sense of pleasure, and finally annihilate man himself: Istud nihil dolere, non sine magnâ mercede contingit, immanitatis in animo, stuporis in corpore. “An insensibility that is not to be purchased but at the price of inhumanity in the soul, and of stupidity of the body.” Evil appertains to man of course. Neither is pain always to be avoided, nor pleasure always pursued. ‘Tis a great advantage to the honour of ignorance that knowledge itself throws us into its arms, when she finds herself puzzled to fortify us against the weight of evil; she is constrained to come to this composition, to give us the reins, and permit us to fly into the lap of the other, and to shelter ourselves under her protection from the strokes and injuries of fortune. For what else is her meaning when she instructs us to divert our thoughts from the ills that press upon us, and entertain them with the meditation of pleasures past and gone; to comfort ourselves in present afflictions with the remembrance of fled delights, and to call to our succour a vanished satisfaction, to oppose it to the discomfort that lies heavy upon us? Levationes ægritudinum in avocatione a cogitandâ molestiâ, et revocation ad contemplandas voluptates, ponit; “He directs us to alleviate our grief and pains by rejecting unpleasant thoughts, and recalling agreeable ideas;” if it be not that where her power fails she would supply it with policy, and make use of sleight of hand where force of limbs will not serve her turn?