Cardan his Three books of consolation English'd ...

CHAP. III. The unprofitableness of Riches. A brief Account of the Authors Life. Poor men more happy than Princes. No man poor that has whereon to Live.

I. MOst mens minds are so greatly set on Riches, that till Death comes they think of nothing else. For every man fancies he has a long time to live, and puts the Evil Day far from him, as if the forgetfulness of that time were a means to escape it. And not contented with this, they e∣steem all men fools that pursue not the same Ends. As if Riches could deliver from Death, or were of

any value to a Man in the Grave. Rather ought we to consider we are to pass over into those parts, whither we can carry nothing with us, but our Vertues or Vices: for whensoever thou shalt dye, will come into thy remembrance not thy wealth, but thy grievous of∣fences, not thine honor or plea∣sures, but thy faith and hopes of mercy. For at that instant all things will seem to thee to be anni∣hilated, and thy disturbed fancy will imagine the whole world to be sin∣king into its former confusion. And as the Land seems to move in the sight of such as sail on the Sea in a Ship, so in the hour of death will all things seem to pass away. when thou shalt for ever take leave of this earthly life, never

more to return to thy friends, wealth or pleasures, in which thou hast so greatly trusted. Therefore if thou expectest any other life after this, why dost thou not spend thy time in Vertue? But lest I be thought to give that counsel to others which I never had occasion to use my self; know that I also have been in misery; and therefore expect to be the more credited.

II. I was born in a time of Pe∣stilence, when my Mother being big with Child of me, was forced to leave the City; half dead came I into the world, in the year 1501, when all men despairing of my life, by vertue of a Bath made of Wine, I was recovered. Within three months after I lost

two of my Brethren and one Si∣ster. The Plague continuing in our City, took away my Nurse: whereupon I was charitably re∣ceived into the house of Isiodorus Resta a noble Gentleman and friend of my Father, where af∣ter a few days I fell sick of a Dropsy and Flux of the Liver, yet nevertheless preserved, whe∣ther through the wrath or mercy of God, I know not. There was no kind of distemper which I did not undergo till I attained eight years of age. At which time, I be∣came Servant to my Father, and so continued till I was eighteen.

III. Thus did I pass the flower of my youth, both without delight and study. At length perceiving I could not compel nor persuade

my Father to give me Learning, I intended for love of it, to enter into some Religious house. My Mother seeing her want of Chil∣dren, intreated my Father to put me to School, where, I remem∣bring my time already lost, and the shortness of Mans life, earnest∣ly applyed my self to my Book, ever in fear lest my Father hearing some bad report, should take me away.

I was not a little perplexed with the difficulty of the Latine Tongue, but having with much labour mastred the uneasy part thereof, my Father gave me leave to study Geometry and Logick, in which I made some proficiency. Then distance from my Father making him begin to love me, he

died, having newly begun to af∣fect me. At that time the Wars began in our Country, when be∣ing poor and void of all other help, through the great care and dili∣gence of my Mother I was main∣tained, when my small Patrimo∣ny was not sufficient; for such as it was I spent it in the office of Rector in the University: Nor had I any other way of getting my living but by playing at Chess.

IV. At length after I had rub'd through several straights, I setled my self and Family in the Town of Pavia, where by practice of Physick, tho' poorly, I made a hard shift to maintain my self and Family; for I had contracted debts by my vain-glorious office. Then my Mother sends for me

home to the City, where I found all things in disorder as to my private affairs, no friends, or as∣sistance, my Kinsmen sued me at Law; and was refused in our College of Physicians, being su∣spected a Bastard because my Fa∣ther used me so ill. Neither can I boast of any favour from the Physicians of Padoa, where ha∣ving twice deserved to be made Doctor, they denied me my Grace. But at length through the earnest suit of the President, I took that degree. This might well shame me to relate, were not their injustice the cause, not my want of Learning.

Not long after this I fell into a Consumption, a distemper which many Physicians hold incurable▪

Yet it pleased God I escaped it after seven Months without help of any Physician, and beyond all expectation. Let any one now imagine what cares, sorrow and vexation my mind endured, when on the one side I considered mine own great poverty, and on the other, my Mothers unwieldy and helpless age. Besides this, the opposition of my Relations, the wrong received from the Physi∣cians, the threatnings of a Great Man, the despair of Health, want of Friends, and an House to lie in, did all together beset me. I needed whereon to live: Labor I was not able, and could not think of begging, were my neces∣sities never so great. Yet at length notwithstanding these manifold

vexations by returning to the City, I recovered my Health, met with Friends who comforted and bountifully relieved me.

My Physick in my sickness was Abstinence. Against my Mis∣fortunes I made use of Patience, against Poverty, Sparingness, a∣gainst Prosecution diligence to avoid the strokes of it; against Repulses the precepts of Philo∣sophy; and from the beginning of my troubles (this Book tho' not then written) did greatly comfort me.

Being thus returned to my Country, my Mother at last re∣covered her health, and was my self relieved and defended by my good Patron the Reverend Bi∣shop Philip Archintus, both for

Vertue and Learning an excellent Man. Afterwards through the assistance of Alphonsus D'Avila (to whom I Dedicated my Book De Aeternitatis Arcanis) I was admitted one of the College of Physicians, with the good liking of every honest man, being then almost Forty years of age.

Such hath been the course of my Life: what helps my Studies have contributed to the mitiga∣ting of the sundry hardships there∣of, any man may imagine. As for Riches I ever contemned them, with the same greatness of mind, as all other chances of Fortune; Patience in all the occurrences of my whole Life has extremely hel∣ped me: for by vertue thereof I have found assistance in my great∣est

extremity, even from them of whom I have least desired or ex∣pected any thing; for Francis∣cus Bonafidus, an able and faith∣ful Physician, so stoutly defended my Cause against the Doctors of Padoa, as no Brother for a Bro∣ther could do more.

Great assistance did I also re∣ceived from Francis Cruceirs, a most upright Lawyer, my Suit depending in the City of Milain, who greatly encouraged me to proceed in this my present Work, as well as in others, but I have found that to the writing of Books, a Mind free from such troubles as I have suffered, is absolutely re∣quisite.

But I have said too much per∣haps touching my self. Yet what

honor and credit can base Paren∣tage be, the slightings of my Fa∣ther, Friends, and Country, my want of Health, and Poverty, next to Beggary? Whosoever thinks I have spoken this out of Vain-glory, must repute me a very Fool. But it was my de∣sign by my own Example to teach these two things. First, that tis nothing but a guilty Conscience can make any man miserable. Se∣condly, that constancy of Mind do's greatly help, not only to bear Evils, but to procure a change of Fortune. But however this is ne∣cessary to keep thee from being mi∣serable, to believe thou art not so. Which Rule in one word may be taught and learned of every man.

IV. But I promised at the be∣ginning

of this Book to treat of Poverty and its Remedy: For the Burden of it seems to some in∣tolerable, as it was observ'd of old by Menander. In discoursing of which, we shall first consider, That the Poor man is no less hap∣py than the Rich. Secondly, that Poverty is no hindrance to the atchieving glorious Actions. And Thirdly, that there's nothing more hurtful to a poor man than to desire to be rich. Fourthly, that Riches after death do nei∣ther profit the deceas'd, nor his Posterity.

V. As to the First, I affirm there is greater felicity to be found in a poor Commonwealth than in a rich; less hatred, am∣bition and disorder. Pliny oft

mentions the respect which the Carthaginians gave the Romans for their Vertue, altho' at Wars with them: But when once Ri∣ches grew in Credit, nothing continu'd stable, nothing quiet; the People always at variance, the Senate without authority, Laws violated, Gravity and So∣briety ridicul'd and laught out of countenance, all things profan'd and mixt with the dregs of Slaves and Strangers. Whence it ap∣pears that Misery is an attendant of Riches, and Quietness of Po∣verty.

VI. But to pass by Common∣wealths, let us turn our Discourse to private persons, whose Lives are far more happy than those of Princes and great Persons; for

what proof of Friendship can they receive, when hope of Reward, or fear of Punishment are the motives that influence all about them. And therefore King Philip reproved his Son Alexander, be∣cause he thought to gain the good∣will of his people by Liberality. But supposing they were in this particular equal to private Per∣sons, let us consider whether their Lives in other matters are to be compared, inrespect of happiness, with them. The Poor Man ri∣sing early; after his Hands be wa∣shed, betakes himself to his la∣bour, at which having for some time exercised himsel (besides the help of his hungry Supper) the night before with his fellow-laborer, they savor all sorts of

Meat, whatsoever cometh to hand seemeth pleasant, delicate and precious. At Dinner they discourse of jocular matters, and talk what hope they have of time to come. This company breeds no Discontent, this diet causeth no Satiety, no Disdain, no Suspi∣cion. The Dinner ended, after pausing a while, they return to accustomed labour, by which they get a good appetite to Sup∣per: there being met, they want no mirth, gentle Jests, and plea∣sant Tales, according to the qua∣lity of the Guests. Then to Bed they go, whereunto preparing themselves, the shining Stars put them in mind to look up to Hea∣ven, to that most blessed Coun∣trey where they hope at length

to arrive. If conscious to them∣selves of any amiss word or deed, they implore the Divine Forgiveness: and being wearied with hard labour, the Good man soon falls into a sound sleep. Thus do's he enjoy Health and a long Life, neither troubled at what's past, nor afraid of what's to come.

On Holy days, he resteth his wearied Limbs: Then wanders at will, and if there be any thing in City or Country pleasant and worth seeing, he may without offence behold it. He veiws the Suburbs, green Fields and smiling Meads, meets his Companions, and every where takes his disport. No vexatious thoughts hinder the tranquillity of his mind, but joy∣eth in Life, and lives prepared

for Death: and if he chance to be so learn'd that he can read Hi∣story, he may be accounted some∣what the more happy.

VII. Whereas the life of a Prince is quite contrary; for he having with much difficulty got off yesterdays Surfeit, gets up, his Mouth not well in tast, and troubled with the nauseous bel∣ches of his own Stomach, is so uneasie that he knows not what to do with himself. Then his Guard comes about him, Soldiers, Ser∣vants, Parasites, Flatterers, and Suiters; People swarm, cry out and complain; the Porters keep back the importunate Guests, and some (and they perhaps the most troublesom) for Money are let in. And if the Prince be a man of

business, he examines his con∣cerns, which finding to be infi∣nite, he loaths his own life; for some things he despaireth to bring to pass; and others he hopes not without difficulty to effect. Now he blameth the unfaithfulness of some persons: Then accuseth the negligence of others. At last he finds all his Friends and Servants are friends to their own interest, and serve him only to serve them∣selves. Now is his mind perplex∣ed how to provide against such an imminent danger. Then he goes to Chappel. Afterwards hears Suits, wherein the more attentive he is, the more is his trouble and anxiety of mind; so at last he refers all to his Council.

VIII. Then comes Dinner-time,

when he has Dishes, Plat∣ters, Cups, Saucers, Carpets, Wine, Sallets, Sauce, Meat, Bread, and all sorts of Dainties; but be∣ing thus setled at Meat, either he has no Company at all, or if any, they be his inferiors, who are rea∣dy to gape for every bit of Meat he puts in his mouth; whereas he having no appetite, and being us'd to these delicacies, they do not at all please him, neither takes he delight in any thing he sees; asham'd at his own fastidiousness, he looks here and there, and at length chooses something that is least displeasing to him. But supposing this day brings him a Stomach, which is very rare, do's he then receive any satisfaction? none at all, for he is suspicious

and fearful of every thing, Meat, Drink, Cups, Napkins, Trenchers and Knives may be Poyson'd. What pleasure can there be in Eating, to a man beset with so many fears? were it not better to eat butter'd Parsnips and Turnips in an Earthen-platter?

IX. When Damocles had long flatter'd Dionisius, the Tyrant caused this Parasite to put on his Princely apparel, placed him in his Chair of State, and set before him all the Riches of Syracuse; Which done, he by a small Thread hanged over his head a sharp na∣ked Sword, which Damocles see∣ing, durst not stretch out his Arm, no nor endeavor to carve those Delicacies which were set before him: But finding himself

on every side beset with fear, pray'd his Host to deliver him from this Royal Feast, by which he learned so much, that he ne∣ver after desired to become King.

X. Again, when a Prince has sum∣ptuously Dined, and all his dishes with great Ceremony taken away, then in come Jesters, Juglers and Fidlers; some they craftily flatter, and others they disgrace, whereat these laugh, the others inwardly fret and vex: in the mean time the Prince with feign'd chear, museth on matters more weighty; and bu∣siness calling him away, to Council he goes, where many matters be brought in question, neither plea∣sant to hear, nor easie to effect; because some of them are unjust, and others perillous. Now is he

offended at his Ministers admini∣stration, and by and by discovers anothers Treachery; another's in∣gratitude galls him, another's Mi∣stakes: His mind being thus vex∣ed, he sighs and laments, endea∣vouring to get rid of such trou∣blesom thoughts, and thereupon betakes himself to diversion: rides out of Town, but alas all in vain, for black cares sit fast be∣hind him: and the worst of it is, he can go no whither but the Peo∣ple follow, and by the sight of them, bring that to mind, which he cannot endure to think of. Then after discourse of sundry Matters, to Supper he goes, with the same Appetite he eat his Din∣ner; and at length to Bed, where before he sleeps, he ruminates on

sundry unpleasant matters, how many Men are or must be Exe∣cuted, tho' not justly, yet neces∣sarily, what Secret practices are in hand against him, what War to be undertaken, and the manifold hazards of it; and on sundry other anxious affairs, which make him at length think himself the most miserable of all Mortals, and wish rather to have been born any thing than what he is. And thus passing from one fancy to another, he turneth and tosseth his mind; and in the end finding all things vexatious and perplex∣ing, desireth Sleep, which is not easily had. But admit he do's sleep, his restless Fancy is trou∣bled with such unpleasing imagi∣nations, fearful Dreams and Vi∣sions,

as surpass all description. In a word, tho' his Bed be soft, rich and delicate, yet is his rest oft-times hard and short.

XI. What is a Kingdom, says Antigonus, but a glorious Servi∣tude? Kings are only the Mini∣sters and Servants of many: Or if they be Lords over others, yet are they too oft Slaves to the vilest lusts, incest, adulteries, co∣vetousness, murders, fears and jea∣lousies; suspect many times their nearest friends, Children, Wife, Concubine, Cup-bearer, Barber; and what Guard so vigilant as can defend them. Whereas the Life of a poor man is void of all cares and fears, he lives long, is heal∣thy and vigorous.

XII. I remember but three men

that have pass'd the age of an hun∣dred years, and they almost Beg∣gars, one was a Carpenter, the other an Apothecary, and the third a Plowman. For how can his life be long that liveth in Lust, Idleness, and Surfeitings; they are always idle, or excessively labori∣ous, sitting up in the Night, and sleeping in the Day; whence proceed Dropsies, Consumptions, and Gouts, to the Rich: whereas you shall seldom hear a Poor man complain of it.

XIII. 'Tis observable a Poor man has more beautiful Children than those that be Rich, and are generally more fortunate: They frequently are barren, or if they have Children, they are common∣ly very weak and sickly; where∣as

you shall never hear Poor men complain of the want of Issue, yea, are rather overstockt. More∣over Poor men enjoy that Liberty, which the Rich dare not pretend to. A man of a mean fortune can visit every place, but Princes are withheld most times by Puncti∣lo's of Honor, and want of Pre∣paration to receive them. In Sum∣mer, notwithstanding the greatest care, they are annoyed with Dust; in Winter shun the Cold, and yet feel it. Whereas the Poor man in Summer works in the shade; and in Winter with labour expels the Cold by a most ad∣vantageous manner. The Rich man anxiously preserves his Lands, which the Poor man beholdeth as well as he, and the seldomer he

has liberty to look abroad, the more pleasure he has in seeing. I my self for this very reason never wish'd to have Gardens in the Su∣burbs, as knowing other mens would be more pleasant to me; and all the delight which we receive in these things is from their va∣riety and novelty.

XIV. All men endeavour to live, which living the Poor man obtains as well as the Rich; his Bo∣dy is healthful and vigorous, and mind best fitted for Contempla∣tion.

XV. The Rich man's mind is continually perplex'd with Cares, whereas the Poor man is only con∣cerned to get his living. The for∣mer of these studies how to keep his wealth, how to encrease and

bestow it. He is forced to keep others, and tho' called the Master of all, yet is he Servant to the whole family; his Life is many times in danger for his Riches: whereas the Poor man fears neither the losing of his Life nor his Estate. One only fear the Poor man has, and that is, lest he should lack whereon to subsist; but yet with∣out cause, for being honest and industrious, should he meet with any misfortune, there's no man but will be ready to help him: for such a one cannot want Friends, the charity of Good men, and the assistance of Hospitals. I could never hear of an Honest man that was any considerable time in want. Its certain that Riches have killed more than Hunger. I

have known an hundred persons my self, whose great Estates have occasioned their ruine; some pri∣son'd by their Relations, others stabb'd, hang'd, robb'd and mur∣dred as they were travelling; but I never knew above four that died of Hunger, and that by their own fault. Seeing then so few persons perish through Poverty, and so many by Riches, I pray which condition is most eligible. A Rich man is laden with unne∣cessary Apparel, Houshold-stuff, which require care in preserving and daily reparation. Gold is no more wholsom to drink in than Glass, nor Silver more cleanly than Stone. Garments the more simple they be, the more conve∣nient and less burdensom. Man

is born Naked, he needs a cover∣ing, but no burden.

XVI. Socrates beholding great variety of Merchandises to be sold in a Fair, how many things, says he, are there here of which I have no need? He esteemed them likest the Gods that wanted few∣est things. Costly Apparel is spoyled by Dust and Moths; Water rots it, and Thieves steal it, or Neighbors borrow it. What is fine Attire but a burdensom and troublesom Bravery? In short, what has a Rich man more than a Poor? The latter has Life, Health, Children, Meat, Sleep, Friends, Liberty, Security, Plea∣sure and Rest, with all other things needful. Lord, says the Pro∣phet, give me neither Poverty nor

Riches. And were a wise man left to his choice, he would cer∣tainly prefer the former before the latter. Riches are more dange∣rous than Poverty; for Poverty is relieved by art and industry, but there is no remedy against the discommodity of Riches. Also the fall from Riches is great and with∣out recovery, whereas Poverty differs little from Sufficiency, and keeps a man out of danger of fal∣ling. In Poverty at farthest, the Body can be only endanger'd, whereas Riches endanger the loss of both Body and Soul. Finally, if Poverty be removed, all the incon∣veniencies wherewith 'tis attended be taken away. But such as love Ri∣ches, if they lose them, do notwith∣standing keep still those vices and

imperfections which they caus'd whilst they possest them. Poverty is certainly worthy of great ho∣nour, for we are beholding to it for the inventions of Arts; where∣as Rich men never deserved this praise. Socrates, Plato, Aristotle, Epictetus, and Cleanthes, were all poor men, the latter of which was fain all day to draw Water to get his living, and to Study in the night. Socrates was little bet∣ter than a Beggar. Plato be∣came rich by his second Voyage into Sicily. Aristotle lived a long time poor, and when an Old man, was enriched by Alexander. Homer that famous Greek Poet, was but a poor blind Harper. And Virgil the Prince of Latine Poets, was far from being over-rich. The

whole rout of Grammarians and Orators were such kind of men: Pompilius, Andronicus, Orbilaus, Valerius, Cato, Laenius, Julius Hi∣ginus. Plinius Caecilius reports that Quintilian was not overstockt with wealth. Juvenal mocking Statius the Fam'd Poet, tells us he begged his Bread.

XVIII. Paul Aemilius that Fa∣mous Captain could not make his Wife a Joynture. Also Marius and Sextorius, came but of mean Pa∣rentage, yet one of them was the Terror, and the other the Safe∣guard of Rome. Scipio Africanus had lain in Prison for debt, had not Gracchus assisted him. Arator Cin∣cinatus, Calatinus Fabricius, that fought with Pyrus, Valerian, Pu∣blicola, Menenius Agrippa, Q. Aemi∣lius,

Aristides, Photion, Mel∣tiades, Cimon, Spartacus, Viria∣tus, all the Dukes of Lacedemo∣nia, even the bravest of them, as Lisander, came but of a mean Fa∣mily. And whom can you alledge against these, the desperate Alex∣ander, or Cesar the destroyer of his Countrey, or Scylla with his Pro∣scriptions.

XIX. But to return to the Point in hand; what greater mi∣sery can God lay upon a man, than to suffer him to covet Ri∣ches: 'Tis Labour without end, and like the turning of Sisyphus's Stone; who is said, for revealing the Secrets of Heaven, to remain in Hell, and there continually to roll up a heavy Stone to the top of a steep Hill, which presently

rolls down again, and he without ceasing follows and brings it up upon his shoulders. For to what end dost thou labour for more than will buy thee necessaries, de∣priving thy self of the comforts of what thou mayst enjoy. Thou shor∣tenest thy days and hindrest thy helth. Some men I have known live miserably, to the end they might have a stately & honorbale Burial.

XIX. But thou perhaps de∣sirest not Riches upon this account, but to leave thy Son a fair inhe∣ritance; so that thou labourest, studiest, watchest, hazardest the health of thy Soul and Body, dost violence to thine own Conscience, and destroyest the peace of thine own Mind, that thy Son may spend, consume, make havock,

Whore, Drink, Game, and Live in Riot and Idleness: To make him Proud, Soft, Ridiculous, Foo∣lish, Mad, and good for nothing. Again, How oft have we seen a great Fortune left to a Son or Daughter, make 'em a Prey to some greedy and perfidious Vil∣lain. In short, Riches have been the cause of the most Bloudy and Tragical Events which we meet with in all Relations. Most of those I ever heard of that by in∣heritance arriv'd to great Estates, have spent and consumed 'em in a short time. How can it but trouble thee when thou lyest upon thy death-bed, to think that what thou hast gotten by great toyl, will serve only as a means to de∣bauch thy Son. The Son of

Ruinus having received from his Father a rich inheritance, fell in∣to such a frenzy as cost him his Life. How many ways are Laws violated? How many Rebellions happen! How many Treasons, wherein such as are of mean for∣tune are almost never concern'd. Be∣sides, thou wilt leave thine Estate to a Son, or Brother, who proba∣bly will not part with one Far∣thing of it to redeem thy Life from the Grave.

Yet such is thy madness as with loss of thine own quiet thou seek∣est to make them Rich. Where∣fore seeing Riches procure nei∣ther Glory nor Felicity to our Selves or Posterity, there can be nothing more pernicious to us than to desire 'em, and anxiously

pursue the search of them. But here the Example of all the World will be objected against what I say, for every man seeks Riches, but no man wishes to be Poor. I shall not here set my self to refute this Objection, only say in short, that the Multitude are ill Judges of things, that they are the great Masters of Error, and Enemies to all Philosophy, that their Examples are in no wise to be imitated, they being continu∣ally in the wrong. For whatso∣ever is profitable or necessary to any Creatures, that is naturally desirable: in which desires, bruit beasts (who are guided only by Sense) do not transgress. Where∣as man who has most Reason in his Understanding, has least in

his Actions: for he Eats, Drinks, and Sleeps, more than either Con∣veniency or Necessity require: whatsoever more than necessary is desired, is not only not good, but contrary to Nature. All men na∣turally desire Riches, as Meat or Drink, not because Excess of them is natural, but because somewhat in them is natural, that is to say, so much of them as serve to purchase Necessaries, which what man is he that does not get. For to have nothing, nor know which way to get any thing, is contrary to Na∣ture.

But it may be Objected against the Advantage which I alledged Poor men enjoy, such as Labour, Exercise, Industry, Patience and Abstinence, that these also may

be enjoyed by them that be Rich, and the choice of these being in the Rich Man, he is consequently the most Happy. For if we wil∣lingly want pleasure, the want of them cannot seem grievous. Yet herein is a great mistake, because that Man who has been gentily brought up, his mind is made effeminate, his body tender, and unable to endure Labour. He that has accustom'd himself to sundry meats, his digestion be∣comes delicate and squeamish: And if a man so Educated changes his dyet to poor mens fare, he soon becomes diseased, full of obstructions, and subject to con∣sumptions. Or if he betakes him∣self to Labour, he grows thereby unhealthy, falls into feaverish di∣stempers,

and in a short space dyes. If such kind of People, I say, as these, apply themselves to hard study, they commonly shorten their days; as did John Picus Mi∣randula. 'Tis rarely seen that a Man born to a great Estate be∣comes Excellent in Learning: un∣less he at first liv'd meanly, or in his youth fell into some Frenzy. Again the Rich have more need of the Poor, than the Poor of the Rich. For the Rich Man needs a Physician, a Barber, a Groom, a Plow-Man, a Cook: and which of them needs a Rich Man?

XX. So great are the vexa∣tions which attend Power and Authority, as will endear Poverty to a Considerative Man.

Charles the Fifth tho' he Go∣vern'd

well and happily, yet how did the thoughts of preserving his Empire disquiet him. Some∣times he was afraid that Sultan Solyman would invade the con∣fines of his Empire; otherwhiles he was perplexed how to preserve the Islands of Baleares: Then he fears Sicily and Pulia were not able to hold out against the Infi∣dels; each Province called for his Care, so that his thoughts were never at rest. And shall we call him happy who was tormented with such Anxieties? for my part I should wish my self rather a Carthusian Monk, and undergo all the Severities of that Order, than to wear his Crown stuft with those Cares: will any man say Francis the French King might be called

happy, or Sultan Solyman? Alass which of 'em liv'd not in Fear? which of 'em lived free from mis∣fortunes? And tho perhaps they never met with any great mishaps, yet considering what has befel others, and might befal them, they likewise may be said to have spent their days in fearful expectations.

XXI. Polycrates who in his whole Life never met with any misfortune, was at length taken by the King of Persia and hang'd. It were endless to recount the number of Kings whom Fortune has laughed at to scorn. Thou who admirest the Life of Princes and Great Men, standing gazing at their outsides, could'st thou but look into their breasts, would'st heartily pity them, when thou

complainest of Poverty, do but consider how many are poorer and miserablie than thy self, in compa∣rison of whom thou art Happy. How many be Sick? How many Deaf? Blind? How many in Prison? How many in Exile? How many con∣demned to dye cruel and ignominious Deaths, than all which without doubt thou art more happy. Moreover, if thou complainest on∣ly of Poverty (unless thou wouldst be a King) thou hast no cause to lament. Behold how many live miserably in the City? how ma∣ny beg in the Suburbs; how many spend their days in the Countrey in extream want, yet burdened with Families and Children. How many poor Villages are there, that pass joyfully their days in a mean

condition; because they see none near 'em richer than themselves: when as the same persons if they resort to the City, where they see the Riches and Bravery of others, then they repute themselves mise∣rable, and lament their hard fate. But this may be rather called En∣vy than Poverty. Should it come to pass now as it did in the time of Noah, that all money, provisi∣on, Cattel and other commodities, were carried away in a universal Floud: I believe then no man would think himself injured by Poverty. Why then dost thou complain having whereon to live. This plainly evidences tis not Po∣verty but Envy that molests thee, Why dost thou not desire the Trea∣sures of Kings, and the Riches of

India? How many Countries and People has Poverty subdued and preserv'd. Alexander possessing nothing but Bodies and Weapons, Conquered all Asia. The poor Common-wealth of Rome subdued the proud Gauls, the stately Itali∣ans, the crafty Carthaginians, the numerous Greeks, and the disdain∣ful Jews. And by the same means the Germans, Persians and Scythi∣ans, maintained their Rights, and kept their Liberties. But as soon as Scylla became Great, and in∣troduced the Love of Riches, the Glorious Liberty of the Roman People melted away like Ice a∣gainst the Sun: then followed Sedition, Civil Wars, and all manner of injustice and cruel Murthers, and in a short time the

whole Empire wasted to nothing.

XXII. Great Estates are seldom preserved long in a Family. For we rarely see the Grandchild of a wealthy man dye Rich, which makes me the less mar∣vail at so many great mens dis∣daining Riches. Crates the Theban so little valued them, that he cast 'em into the Sea. Zeno having lost his Estate, thanked God for that happy mishap which made him a Phi∣losopher. Diogenes not only pa∣tiently suffered Poverty, but be∣ing Askt by Alexander what he wanted, replyed, Nothing: refu∣sing the bountiful offers of that great Prince. Which made him say, that if he were not Alexander, he would choose to be Diogenes.