inestimable solace； to have a worthy man； one of a sound judgment and of
manners conformable to your own； who takes a delight to bear you company。
I have been at an infinite loss for such upon my travels。 But such a
companion should be chosen and acquired from your first setting out。
There can be no pleasure to me without communication： there is not so
much as a sprightly thought comes into my mind； that it does not grieve
me to have produced alone； and that I have no one to communicate it to：
〃Si cum hac exceptione detur sapientia；
ut illam inclusam teneam； nec enuntiem； rejiciam。〃
＇〃If wisdom be conferred with this reservation； that I must keep it
to myself； and not communicate it to others； I would none of it。〃
〃Seneca； Ep。； 6。＇
This other has strained it one note higher：
〃Si contigerit ea vita sapienti； ut ommum rerum afliuentibus copiis；
quamvis omnia； quae cognitione digna sunt； summo otio secum ipse
consideret et contempletur； tamen； si solitudo tanta sit； ut hominem
videre non possit； excedat a vita。〃
＇〃If such a condition of life should happen to a wise man； that in
the greatest plenty of all conveniences he might； at the most
undisturbed leisure； consider and contemplate all things worth the
knowing； yet if his solitude be such that he must not see a man； let
him depart from life。〃Cicero； De Offic。； i。 43。＇
Architas pleases me when he says； 〃that it would be unpleasant； even in
heaven itself； to wander in those great and divine celestial bodies
without a companion。 But yet 'tis much better to be alone than in
foolish and troublesome company。 Aristippus loved to live as a stranger
in all places：
〃Me si fata meis paterentur ducere vitam
Auspiciis；〃
＇〃If the fates would let me live in my own way。〃AEneid； iv。 340。＇
I should choose to pass away the greatest part of my life on horseback：
〃Visere gestiens；
Qua pane debacchentur ignes；
Qua nebula； pluviique rores。〃
＇〃Visit the regions where the sun burns； where are the thick rain…
clouds and the frosts。〃Horace； Od。； iii。 3； 54。＇
〃Have you not more easy diversions at home？ What do you there want？ Is
not your house situated in a sweet and healthful air； sufficiently
furnished； and more than sufficiently large？ Has not the royal majesty
been more than once there entertained with all its train？ Are there not
more below your family in good ease than there are above it in eminence？
Is there any local； extraordinary； indigestible thought that afflicts
you？〃
〃Qua to nunc coquat； et vexet sub pectore fixa。〃
＇〃That may now worry you； and vex； fixed in your breast。〃
Cicero； De Senect； c。 1； Ex Ennio。＇
〃Where do you think to live without disturbance？〃
〃Nunquam simpliciter Fortuna indulget。〃
＇〃Fortune is never simply complaisant （unmixed）。〃
Quintus Curtius； iv。 14＇
You see； then； it is only you that trouble yourself； you will everywhere
follow yourself； and everywhere complain； for there is no satisfaction
here below； but either for brutish or for divine souls。 He who； on so
just an occasion； has no contentment； where will he think to find it？
How many thousands of men terminate their wishes in such a condition as
yours？ Do but reform yourself； for that is wholly in your own power！
whereas you have no other right but patience towards fortune：
〃Nulla placida quies est； nisi quam ratio composuit。〃
＇〃There is no tranquillity but that which reason has conferred。〃
Seneca； Ep。； 56。＇
I see the reason of this advice； and see it perfectly well； but he might
sooner have done； and more pertinently； in bidding me in one word be
wise； that resolution is beyond wisdom； 'tis her precise work and
product。 Thus the physician keeps preaching to a poor languishing
patient to 〃be cheerful〃； but he would advise him a little more
discreetly in bidding him 〃be well。〃 For my part； I am but a man of the
common sort。 'Tis a wholesome precept； certain and easy to be
understood； 〃Be content with what you have；〃 that is to say； with reason：
and yet to follow this advice is no more in the power of the wise men of
the world than in me。 'Tis a common saying； but of a terrible extent：
what does it not comprehend？ All things fall under discretion and
qualification。 I know very well that； to take it by the letter； this
pleasure of travelling is a testimony of uneasiness and irresolution；
and； in sooth； these two are our governing and predominating qualities。
Yes； I confess； I see nothing； not so much as in a dream； in a wish；
whereon I could set up my rest： variety only； and the possession of
diversity； can satisfy me； that is； if anything can。 In travelling； it
pleases me that I may stay where I like； without inconvenience； and that
I have a place wherein commodiously to divert myself。 I love a private
life； because 'tis my own choice that I love it； not by any dissenting
from or dislike of public life； which； peradventure； is as much according
to my complexion。 I serve my prince more cheerfully because it is by the
free election of my own judgment and reason； without any particular
obligation； and that I am not reduced and constrained so to do for being
rejected or disliked by the other party； and so of all the rest。 I hate
the morsels that necessity carves me； any commodity upon which I had only
to depend would have me by the throat；
〃Alter remus aquas； alter mihi radat arenas；〃
＇〃Let me have one oar in the water； and with the other rake the
shore。〃Propertius； iii。 3； 23。＇
one cord will never hold me fast enough。 You will say； there is vanity
in this way of living。 But where is there not？ All these fine precepts
are vanity； and all wisdom is vanity：
〃Dominus novit cogitationes sapientum； quoniam vanae sunt。〃
＇〃The Lord knoweth the thoughts of the wise； that they are vain。〃
Ps。 xciii。 II； or I Cor。 iii。 20。＇
These exquisite subtleties are only fit for sermons； they are discourses
that will send us all saddled into the other world。 Life is a material
and corporal motion； an action imperfect and irregular of its own proper
essence； I make it my business to serve it according to itself：
〃Quisque suos patimur manes。〃
＇〃We each of us suffer our own particular demon。〃AEneid； vi。 743。＇
〃Sic est faciendum； ut contra naturam universam nihil contendamus；
ea tamen conservata propriam sequamur。〃
＇〃We must so order it as by no means to contend against universal
nature； but yet； that rule being observed； to follow our own。〃
Cicero； De Offcc。； i。 31。＇
To what end are these elevated points of philosophy； upon which no human
being can rely？ and those rules that exceed both our use and force？
I see often that we have theories of life set before us which neither the
proposer nor those who hear him have any hope； nor； which is more； any
inclination to follow。 Of the same sheet of paper whereon the judge has
but just written a sentence against an adulterer； he steals a piece
whereon to write a love…letter to his companion's wife。 She whom you
have but just now illicitly embraced will presently； even in your
hearing； more loudly inveigh against the same fault in her companion than
a Portia would do；＇The chaste daughter of Cato of Utica。＇ and men
there are who will condemn others to death for crimes that they
themselves do not repute so much as faults。 I have； in my youth； seen a
man of good rank with one hand present to the people verses that excelled
both in wit and debauchery； and with the other； at the same time； the
most ripe and pugnacious theological reformation that the world has been
treated withal these many years。 And so men proceed； we let the laws and
precepts follow their way； ourselves keep another course； not only from
debauchery of manners； but ofttimes by judgment and contrary opinion。 Do
but hear a philosophical lecture； the invention； eloquence； pertinency
immediately strike upon your mind and move you； there is nothing that
touches or stings your conscience； 'tis not to this they address
themselves。 Is not this true？。 It made Aristo say； that neither a bath
nor a lecture did aught unless it scoured and made men clean。 One may
stop at the skin； but it is after the marrow is picked out as； after we
have swallowed good wine out of a fine cup； we examine the designs and
workmanship。 In all the courts of ancient philosophy； this is to be
found； that the same teacher publishes rules of temperance and at the
same time lessons in love and wantonness； Xenophon；； in the very bosom of
Clinias； wrote against the Aristippic virtue。 'Tis not that there is any
miraculous conversion in it that makes them thus wavering； 'tis that
Solon represents himself； sometimes in his own person； and sometimes in
that of a legislator； one while he speaks for the crowd； and another for
himself； taking the free and natural rules for his own share； feeling
assured of a firm and en