The treasure of tranquillity. Or A manuall of morall discourses tending to the tranquillity of minde. Translated out of French by I.M. Master of Arts.

DISC. 16.

Of Iniuries and Indignities.

THere are some men, which could patiently comport with all other kind of affliction: onely they cannot away with an indignity and wrong. The which thing, neuerthelesse, befalleth them more for being perswaded that the iniurie offered them is vnsupportable, then for that it is so of the owne nature. In which case, one thing may auaile you much; if yee can resolue with your selfe to keepe you aloofe from the common opinion, and if yee can consider without pas∣sion, each one of the things that are wont thus to toile, and tur∣moile mens mindes. For in so doing, yee shall see, if yee haue reason to think vpon the wrong

offered you so immoderately as yee do.

There is one kinde of displea∣sure, which we call an iniurie, or wrong, that is, when any one ouerthwarteth vs in our affaires against all equity and right. And there is another kinde, which we call an indignity, or affront, when as in our body, or name, we are vsed by word or deede o∣therwise then is fitting.

For both these kindes, yee ought to know, that the vertu∣ous man is not subiect to receiue any wrong: not that I do meane that there is none to offer, and inferre wrong, (for there is no∣thing so sacred, but there will be found sacrilegious hands to touch it.) But that though there bee not wanting multitudes of men, whose tongues and hands haue no other imployment, but

to defile, and diminish, so much as in them lyeth, the honour of God, and of men: yet, for all that, the vertuous mans minde is not a whit the lesse assured: and though that such mischieuous, and malicious men, leuell right at him to hit, and to hurt him with their harmefull shaft, yet doe they come short of their aime; for either they hit him not, or if they do, they hurt him not at all for an inuiolable thing is not simply that which cannot be hit, but rather that which be∣ing hit, receiueth thereby no hurt, or at least, careth not at all for it. And thus doth it fare with the vertuous man, who of him∣selfe offereth no man any occasi∣on of offering him any wrong. And if it fall out, than a man, out of a proud & haughty stomacke, or rather out of a malitious dis∣position

set vpon him, and assaile him; he is then in that case like a brasen wall which the dartes of the wicked cannot pierce through.

Moreouer, we know that the vertue and vigour of him, who in fighting hath vanquished his aduersarie, is alwaies greater thē the mans who neuer did try the combate in his time. And euen the very same must we think and say of the vertuous wight, and wel disposed person: who, like to good mettal, the more he is fired the more is hee fined, the more he is opposed, the more is he ap∣proued. Wrongs may well trie him, touch him, or pricke him, but they cannot imprint in him any false stampe. And if (perad∣uenture) some flout, or affront be flung vpon him, as it were, by the way; yet doth he in the mean

time remaine firme and vnremo∣ued, hee maketh no reckoning, nor yet taketh any notice there∣of, as assuring himselfe that it doth not reach so farre as vnto him. Adde also hereunto, that there is almost no man, but hee will hold the wrong-offerer for wicked, and the wrong-sufferer for honest, as not deseruing any such outragious vsage. The force and strength of his vertue appea∣reth so much the more in this kinde of aduersity, and his mild∣nesse and meeknesse of minde, shineth so much the more clere∣ly, by how much the more atro∣cious and grieuous the wrong offered was. But vnto such as are of a more tender and dainty cou∣rage, an indignity is more vnea∣sie to be borne withall.

But would you see how men do measure wrongs by opinion?

Such vanity there is in the things of this world, that some will make lesse adoe for a bloudy blow, then for a light box on the eare. Yea some will make a grea∣ter stirre for a vanishing harde word, then they would doe for a deadly dint of a sharpe sword. Wee are fallen into such blinde∣nesse and babishnesse, that opi∣nion annoyeth vs more then the soare it selfe, being like vnto little children, which are ama∣zed at a mummers maske. If it chance that a man bee hindered, or wronged in his goods, it is a wonder to cōsider what a coyle hee doth keepe about them. But the discreet and well-stayed per∣son, who iudgeth of things ac∣cording to reason, not measu∣ring them by opinion, as he hol∣deth all things, euen as if it were by borrowing so he feeleth the

losse of them, as if they were things no wise his owne. And e∣uen as he should not cease to be content, though hee had neuer had them at all, so he taketh the losse of any part of them, as the necessary out-casting or forgo∣ing of one portion to saue ano∣ther, in the middest of a tempe∣stuous storme. Yea the forgoing of his whole goods will not make him to forget his owne worth, and vigour of minde: he knowing well that not onely his goods, but also his life, honour, and whole happinesse doe hang vpon him who is the giuer of e∣uery good thing. Such an one possibly hath couzened you of so many crownes, hath deceiued you of so many Ducates. Well, it is a domage he hath done you, yet is it a losse but of a part one∣ly of your goods, and not of the

whole. And the man that hath the heart to giue, or forgoe the whole, can he be much sorry to let go, or loose a part?

But if it bee the manner of your losse which doth most vexe you: then in that case yee haue to thinke, that as your vertue would haue you to comport with Fortune and her frownes; so ought yee likewise to beare with insolent and audacious men, which are no other thing else, but the hookish handes of the same hard fortune. Trust me, that our impatiency doth vs much more harme, then those, of whose violence, iniustice, and wrong wee doe so bitterly com∣plaine.

What? (will some say) such a one did disdaine to cap to mee; such another in speaking to mee did not vse that respect in my

behalfe as he ought, & I thought he should haue done: such a one did not giue me place, but sate him downe before me, and such another would not giue me the wall. What tearms, I pray you, be all these, but meere plaints flow∣ing from the soft and feeble cou∣rage of an effeminate minde?

Diuers thinges displease vs, which otherwise would not do so, if we had the skill and will to conster them aright, and to take them in the better part; whereas through our owne indiscretion, and distrust of our selues, wee make that an indignity which of it owne nature is none, in so do∣ing wee iudge our selues well worthy thereof, and what other thing is it but lacke of courage, though we feele the wrong wee haue receiued neuer so sensible, not to be able to tread on it, and

to trample it vnder feete?

And if we will but weigh and obserue how, and in what man∣ner the mighty visions and ima∣ginations of dangers, which do present thēselues in our dreames do suddenly euanish, ye some∣times do make vs laugh when as wee remember the same, wee should do well to endeauour to do the like in our wrongs, euen to thinke when as any wrong is done vs, that we doe but awake out of a dreaming sleepe: a ver∣tuous and wel-disposed man (assure your selfe) will bee loath to wrong you in your body, goods, or good name; and as for any ill-disposed wretch, what shall it auaile you to com∣plaine, seeing that he is no more his owne man then if hee were madde? Yee will willingly en∣dure any thing at the hands of a

man that is out of his wits, nei∣ther will ye make any complaint for ought hee hath said or done to you, but will rather pitty his case: in the like manner must ye beare with the mis-behauiour of a foolish vndiscreet person, who is no better then a man out of his mind: yee will endure well enough what a Iester or sporter will say vnto you, be it neuer so vnpleasant, and would thinke it but a base part for you to en∣forme against, or to complaine vpon such a person, and if hee chance to vtter any pleasing word amidst his carping dis∣course, ye take it and tast it as a sauory disport. Consider ther∣fore how vnfitting and vnseeme∣ly a thing it were that the same word vttered by one should make you to laugh, and by ano∣ther to lowre: the case so stan∣ding,

that the man that is in cho∣lor hath no more iudgement thē a simple Iester hath; if hee haue so much.

But what shall wee say of those that are offended with lit∣tle boyes, and silly women? persones that doe offend rather of weakenesse then of a wilfull or wicked designe? for conclu∣sion yee shall neuer attaine to tranquility of minde, if yee take in ill part euery crosse-chance that doth offer it selfe.

Some will say, this offence may bee well borne with, but that other must not bee borne with at all. But these men doe shut vp vertue into a too straite roome, and confine her abilities within too narrow bounds, as if they should say vertue may well vanquish this wrong, but not that other, truely if fortune

be not wholly beaten downe and defeated, she will remaine mistresse. But what if it be so, will ye say, that I haue giuen some occasion to affront me in this fashion? how then shall I, or can I, beare it patiently and go with an open face? If the iniury hath his birth from your mis∣behauiour, ye must thinke then, that it is not so much a wrong as a correction: and this yee ought to receiue as a discreete man ought to do, and withall make vse of it as a chastisement of your owne miscarriage. If it chance that a man floute you for some imperfection of your per∣son, as for that your nose, eyes, or legges are not to their mind, take not this to heart as a reuen∣geable wrong: for it is but a meere folly, for a man to care much for that which falleth not

out through his owne faults. Fidus Cornelius did weepe for very anger in the Senate, because Corduba Struthio said to him scof∣fingly that he did resemble much a pilde Camell: see what simple∣nesse, if one counterfeit our gesture, loe wee are by and by offended. But what miserable blindnesse is it for a man to vex himselfe because another doth imitate his mode or manner of going. The meane were rather to do thus, if nature hath laid vpon you any defect or ble∣mish which doth deforme your body, which yee cannot couer, that your selfe were the first man should speake of it, as knowing it better then any other: for by this meanes ye shall take away from others all occasion of scor∣ning or flouting you for the same: Thus Ʋatinius was wont

to mocke himselfe, in regard of his necke, and feete which were somewhat deformed: so that his enemies and ilwillers could not take any aduantage thereof to breake vpon him any bitter iest. Moreouer it is not a small policy to depriue the party that doth you wrong of all the pleasure hee entendeth to reape, by hol∣ding your peace, as not thinking him worthy of so much as one word of your mouth, or by lea∣uing him there where ye found him, as disdaining to brable or quarell with him, or yet to take any notice of the man, or of his manners: if ye will be aduised by me, make neuer answere to an insolent malapert person, for in holding your tongue ye leaue with him lying in his mouth, yea in his minde, his vice, folly, and rashnesse, whereas in answe∣ring

him, ye shal conforme your selfe to his naughty nature. There is nothing that equali∣zeth so much men among them∣selues, as the participation of one and the same vice: neither can there any such chastisement befall vnto an ill-humored man as to make no reckoning, but to let vanish with the winde his vaine and vnsauory words, for both by your silence are his spee∣ches cōdemned of impertinency, & he depriued of the pleasure he promised to himselfe by prouo∣king you to anger.

It behoueth likewise a man to be very circumspect and warie in his iesting at others. For we find by experience that men do commonly flie the company of such as make profession of scof∣fing and mocking others. We find likewise that no man can

entertaine certaine amitie and vnfaileable friendship with such an one as is auerse from pardo∣ning such as haue offended him. The Emperour Caius Caesar, a man of an iniurious inclination, had in his armie a certaine Tri∣bune, Cherea by name; a man of a shrill, small and womanish voyce in speaking, and therefore one of whom they had no great opinion. This womanish-voiced man hauing on a time asked the Emperour what should bee the watch-word: he of purpose to scorn him gaue him such a word as was dishonest. By reason of which indignity the Tribune was so deeply offēded, that therafter associating himselfe among the murtherers which did wickedly sease vpon the Emperour, he was the man who with one blow did beate downe the one halfe of his

braines. So that he who seemed vnto Caesar to come somewhat short of a man, proued most the man (though indeede he had more malice then man-hood in his heart) in cutting off impious∣ly Caesar from being any more a man & a Monarch among men. To vse such bitter taunts be∣wrayeth want of discretion, and not to be able to digest them, doth argue lacke of courage. Socrates hearing himselfe flouted to his face, did no other thing but laugh thereat, without making any shew of a displeased mind. It is reported of him and of Lae∣lius the Romane, that they two did so happily entertaine this Tranquility of mind, that they were neuer seene to change their countenance.

Moreouer ye ought diligent∣ly to auoide all noyse, brables

and strife: for this brawling and quarrelling humour altereth not a little the whole man, and ma∣keth him ill-conditioned. Be not lauish of your language, but rather sparing of speech. Let your words bee such as carry with them their due authority and weight. And withall accu∣stome your selfe to passe diuerse things vnder the great seale of sure silence.

Suffer not your selfe to be be∣guiled by the vnreasonable o∣pinion of the misordered mul∣titude, which doe hold such folkes onely to bee free as may do what ere they list, be it neuer so euill, and such onely to bee couragious and generous spirits as can put vp no wrong.

It is true liberty for a man to liue not according as his law∣lesse lust doth lead him, but as

reason doth rule him: and to do not what euer sensually hee would, but what reasonable he should, And it is true courage and magnanimity for a man to put vp wrongs, to misteeme thē, not to bee moued by them, but to command his affections, and to ouercome his passions. That which the man shall neuer be able to do, who hath not his spirit composed, and his minde ordered to despise these vanities and delicacies, which doe shake the feebler sort: finally endea∣uour to haue the vpper hand in setting light by all humane cros∣ses, and popular conceits: for it is no signe of good health when a man is alwaies crying & com∣plaining that they touch him, & in the same manner it fareth with the minde.