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

CARDAN OF CONSOLATION. (Book 3)

BOOK III. (Book 3)

CHAP. I. Of Banishment, or Confinement.

I. THE next Calamity to Poverty is Banishment, and in this matter 'tis only Opi∣nion that makes a man Miserable: For how many men have meerly

for Pleasure, spent the greatest part of their Lives in Travelling and viewing strange Countries; as Plato, Berosius, Galen, and Dioscorides: and how many Fo∣reigners amongst us do the same for Profit. There was an Italian a Citizen of ours, who in Three∣score Years had never travelled farthur than the Suburbs of the Town, which being told the Prince, he commanded that henceforward he should not pass those bounds: The poor Old man disliking this Confinement, desi∣red leave to travel in his Old age, which in his Youth he never mind∣ed, which being deny'd, he fell sick and died.

II. As for my part, I should never value being Bannished my

own Country, provided I had whereon to live and maintain my self and Family elsewhere: For a Man shall many times find more Civility and Respect abroad than at home.

III. Were Travail and leaving a Mans own Country to be rec∣koned an Evil, why do so many Princes and great Personages vo∣luntarily daily undertake it. To behold the different Situations of Cities, the various Customs, and manners of People, cannot but be exceeding grateful to the Curi∣ous. Thou gainest hence Expe∣rience and greater Respect when thou returnest home. What plea∣sing sights do offer themselves to thee, of Towns, Seas, Moun∣tains, Rivers, Meads, Woods,

Hills and Plains. Alexander is said to Travel rather to excel Trajan, who envied his Fame, than from a desire to Conquer the World.

IV. We find Homer commen∣ding his old Friend Ʋlysses, for nothing more than for this. A∣gain, Domesthenes, Cicero, Aristi∣des, Thucidides, Themistocles, Al∣cibiades, Codrus, Theseus, Eumol∣pus, Trax, Aristotle, Camillus, Co∣rialanus, Marius, Datanus, Tri∣sibulus, Dion, Hannibal, Deme∣trius, Phalerius, have all been Bannished their Countries. Conon voluntarily Bannished himself into Cyprus, Iphicrates into Thrace.

V. In short, Consider again that of Socrates, the whole World is a Wise mans Country,

and so long as such a one is in the World, he is never out of it. Very pleasant was the saying of Diogenes, who being told that the Synopenses had commanded him to forsake their Countrey: and I, says he, command them for ever to abide in it.

VI. Whosoever performs any worthy Act at home, instead of Glory, gains only Envy. Where was our Saviour himself less re∣spected than in his own Country, being not only disdained and af∣flicted there, but at length cruel∣ly put to Death.

CHAP. II. Of Injuries.

BUT perhaps thou wilt say, this is not my Case, thou art Wrong'd and Injur'd, and therefore defirest Revenge. But pray consider whither this course will lead thee, for he that seeks to revenge one injury, brings upon himself another: And he that offered the first injury with∣out occasion, what will he not do when provoked? Is it not better to be quiet, and consider, that thy enemy being a bad Man, tis his nature to be doing Mischief; and that he cares not whom he

hurts: That Vengeance belongs to God, and he will repay it. If thou hast given a just Cause, blame not him, but thy self, if not, it is the part of a Wise man to bear it patiently. When So∣crates was stricken upon the Shins and advised by his Friends to be revenged for that Affront, Shall I, says he, if an Ass kicks me, kick him again? And when his Wife snatched his Cloak off his Shoulders, and his Friends per∣suaded him to Chastise her: No, no, replyes he, tis sufficient you know which is Socrates, and which is Zantippe.

VII. Diogenes receiving a box on the Ear, cryed out, Who thought I needed an Helmet, as oft as I go forth? So likewise

Crato being stricken on the Face by Nicodromo Citaredo, did no more, but wrote Nicodromo's Name upon the Place, by which means he shew'd the whole City the Injury offered him. And Plato being told that Zenocrates Slandred him, said first, He could not be∣lieve it; but when he was satis∣fied it was so; Answered, I can∣not think he would thus speak without Cause. What could be more Nobly and Prudently said.

VIII. But we Christians ought above all others to bear Injuries with Patience, following herein the Example of our Lord (the Founder of our Religion) who being Reviled, Reviled not again, and as a Sheep before his Shearers is Dumb, so he opened not his mouth.

What a foolish thing is it to seek Revenge, when it cannot be had but with loss to the Person injured. Pausanias revenged himself on Philip, but was Hanged for it. So did Andrew Lampugnes upon Galeazeus Sforza, but thereby wrought, not only his own De∣struction, but also his whole Fa∣milies. Revenge for the most part more hurteth him that offers it, than him against whom it is in∣tended: It oft ruines a Man be∣fore he has perfected it.

IX. When Cleomines had said in the presence of Aristides, that a man must do good to his Friends, and hurt to his Foes; he turned the words, saying, a man must benefit his Friends, and seek to be reconciled with his Enemies.

Greater by far is the pleasure of for∣giving Injuries, than revenging them when it is in our power: for the Man that rendreth Good for Evil, is like unto God. Julius Cesar spared M. Marcellus his mortal Enemy; and set at liberty Petrei∣us, who was one of the Cheif that opposed him. He received into Favour Cato's Son, whose Father was his unchangeable Adversary. He Pardoned Ligarius at the suit of his Friends: He spared also Cicero, and freely forgave all other Princes that were in the Battel of Pharsalia. He set up the Images of Pompey, and shew∣ed himself so generous and merci∣ful, that Cicero both before and af∣ter his death affirmed, he deserved better in point of Clemency than

Pompey. How Nobly did Adrian mittigate his Passion; for being made Emperour, and meeting his Enemy, he said, Thou hast escaped: declaring that as before he wanted Power to be Revenged, so when he had it, he wanted Will.

X. 'Tis also to be considered there is nothing that more streng∣theneth Authority, than to for∣give and pass by Injuries. And therefore Pelercus the Lacedemo∣nian complaining to his Brother, he was not so well beloved a∣mongst the Citizens as he was; he answered him, saying, the rea∣son hereof is, Thou canst not suf∣fer Injuries. Tis likewise to be remembred that, all those that aspire to Greatness, do ever wink

at many Wrongs. Altho' Alexan∣der the Great knew the Athe∣nians hatred, and how zealously they Warred against him under Darius, yet he endeavoured not to be Revenged of them; which greatness of Mind Darius and others understanding, they of Foes, became his Faithful Sub∣jects and Friends. Whereas had he given way to Passion, all the Flower of the Grecian Youth, yea, and all India, had set them∣selves against him; which would certainly have put a stop to his Projects. Pirrhus the Famous Captain took not the same course, for he yielding to his Fury, made his designs Abortive, and died in Misery.

XI. When Julius Cesar was a

private man, he was much abused by Cajus Calvus, and Catullus; yet when he came to be Emper∣our, he Wrote first unto Calvus, and Pardoned Catullus. Who was a greater Enemy to him than Clodius, who it was thought made him a Cuckold; yet when he was apprehended, he would not only not Condemn him, but sa∣ved him also from being Perjur'd: whereas Marius did otherwise, for he thirsting after the Blood of his Enemies, was not only in the prosecution of his Revenge de∣stroyed by them, but likewise his whole Family. When Fabius was constrained by the People, contrary to all Right, to admit of Minutius to be his Master of Horse, and Equal, and in the

Army, (who did several things contrary to Fabius his Desires and his own Honour,) yet did the former forget all Animosities, Joyned with him against Hanni∣bal, and saved him from exceed∣ing great danger; which wrought so upon Minutius, that he con∣fessed before all the People his unworthiness to Govern, and de∣sired Fabius to take upon him the Conduct of the whole Army.

XII. Cicero followed not this Example, when with cruel Inve∣ctives he persecuted Clodius, but for his pains, was himself Ban∣nished.

XIII. We disdain the injuries done us by bruit Beasts, but re∣venge the wrongs offered by our Fellow-Creatures. We also pa∣tiently

endure the injuries which Time do's us, and yet cannot bear the wrongs offered by Men; whereas we have greater reason to bear with the former, because Man is our Companion in Life, and many times tho' we do not observe it, provoked by us.

XIV. What a Noble Act was that of Lucius Murena, who threw his Gown over Cato and saved him from Death, who a little be∣fore had accused him. Publius Pulcher being by the three Len∣tuli charged with Incest, did not∣withstanding save one of them from eminent Danger. The King Archelaus, when upon a time one threw Water upon him, and being persuaded by them about him to inflict a grievous Punish∣ment

upon him that did it, answered, I know he did not intend to cast it upon me, but some body else. A Servant of Antius Restio's being long kept in Prison by his Ma∣sters command, and often burnt with hot Irons, not only follow∣ed his Master in a day of Tri∣umph, but also rescued him from imminent Danger. There is no readier way to Honour, Safety, and Quiet, than to contemn Injuries.

Altho the Dog be of far less use than the Ox or Horse, yet is he more beloved of his Master, because he patiently suffers from him all kinds of wrong: if you strike them, they Fawn; if you drive them away, they return; if you chide, they flatter. And shall not we Men bear Injuries

upon a better account; be pa∣tient a while and thou shalt see thy wrongs revenged by Nature, by Chance, or by some other means; and he that with such perplexity and hazard of thy self thou sought∣est to harm, shall without any danger on thy part be destroy'd. For the Lives of all such as are disturbers of publick Peace, are usually of short continuance.

XV. But that which most trou∣bles Men is the injury they re∣ceive from their Wives; a grie∣vous misfortune 'tis true, but ve∣ry common. Pompey put away his Wife for Adultery, and Cesar likewise his. The consideration of which great Peoples mishap, may serve to mitigate the sowr∣ness of thine. Septimius Severus,

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and Marcus Aurel. Antoninus had also dishonest Wives, which did not at all diminish their Au∣thority among the People, or hinder them from living Vertu∣ously.

XVI. For in reference to this matter, the fault lying in others, the dishonour and infamy cannot redound to thee. A Citizen of Sparta finding a Man in Bed with his ill-favour'd Wife, cryed out, Alas unhappy Man, what necessity has drove thee to commit this wick∣ed deed. Salethus Prince of Cro∣tona made a Law that Adulterers should be burnt alive; yet when afterward himself was taken de∣filing his Brother's Wife, he made such an ingenuous Oration, that the People were content to pu∣nish

his offence only with Banish∣ment: yet being sensible of the greatness of his fault, he cast himself into the Fire and dyed. Where∣by we see he desired not Pardon, (tho' his words seemed to require it,) but rather sought to shew, that no offence could be so great but might deserve it.

CHAP. III. Of Imprisonment.

BUT we have said enough of Injuries, Speak we now of Imprisonment, which seemeth the chief of all other Calamities: For in a Prison is darkness, filthi∣ness, solitariness, fetters, and all

other kind of Miseries. But pray what is this life, but an imprison∣ment of a Man's mind, much worse than that of the Body. This would never seem any great Calamity to me, which so many excellent Men have (as it were) desired. Demosthenes to the end he might be forced to keep the House, cut off one side of his Beard.

A solitary life do's greatly ad∣vance Contemplation, whereas Com∣pany hinders it. What place so fit for Study, as that where there is quietness. Boetius wrote no∣thing better than what he wrote in Prison. Did not Diogenes lurk a long time within a Tub? De∣mocritus separated himself a great while from all Company, and

voluntarily chose remote corners, for the conveniency of Know∣ledge. Plato tells us that Anaxa∣goras while he remained in Pri∣son, wrote his Book de Circuli Quadratura. To whom could Imprisonment be more grievous than to Socrates, when it was to end in Death: yet did he sleep quietly, studied Philosophy, and wrote Verses. St. Paul also sent the greatest part of his divine Epistles from Prison.

CHAP. IV. Of Servitude.

SErvitude ought patiently to be born, seeing Nature has not more liberally bestowed her

gifts on the Master, than the Ser∣vant: they are equally Wise, Beautiful, and Healthful.

As to Contentment, it is the Servant's fault if in this particu∣lar he do's not outstrip his Ma∣ster; for he has only one to serve, for which he has Meat, Drink, Apparel, and all other necessaries; Whereas a Master has not only himself to take care of, but also all others. Every Loss is a hinder∣ance to the Master, but none to the Servant.

We are all Servants to one common Master, namely God Almighty, and shall be equally rewarded by him. What are Princes Favourites but Servants, tied to him by Ambitious hopes? Servitude can be no hinderance

to vertuous and honourable acti∣ons: for Plato, Xenocrates, Cal∣cedonius, Diogenes, Phaedrus, E∣pictetus, and Aesop, were some∣time Such.

CHAP. V. Of Sickness.

I. WHen Sickness is come upon thee, consider that even this condition is not without its advantages; for here∣by thou learnest thy self, that is to say, what a weak, poor and silly Creature thou art, who in health art ready to say with him in the Psalms, tush, I shall never be moved.

II. Now if thy Pains be mode∣rate, they may be the more easily born; if extreme, they cannot last long. Sickness is as necessary as Food or Rayment, or any other of the things of this Life, which we cannot be without: 'Tis like Sawce, making us rellish the be∣nefits of health. As to the Pains and irksomeness thereof, they are not comparable to what Wo∣men endure in Child-birth; for neither Stone, nor Gout, nor Cholick, are like them: and yet do they soon forget 'um.

III. Possidonius the Philoso∣pher being extremely Sick, said unto one that came to visit him, That the greatness of Pain should never make him confess Sickness to be an Evil. For that which is

without us cannot hurt us. If bodily pains do not conquer our Minds, they do us no harm. I remember when Antonius Cribel∣lius was condemned to be Torn in pieces, in preparing himself to be Executed, he said, There was no Torment could make him disco∣ver his Accomplices, altho' he ac∣knowledged he had such. Pom∣peius shewed by holding his Finger to the Candle in sight of the King, that there was no hopes of wresting any thing from him.

IV. Quintilia a little Woman being suspected to be of the Con∣spiracy against Caligula, and Rack∣ed with great torment, confessed nothing, and was therefore set at liberty as Innocent. What should I

speak of St. Barbara, with divers o∣thers, the number of which is incre∣dible, and their Constancy so mar∣vellous, as they seemed not only patiently to have suffered Tor∣ments, but also to have wished for them.

V. The end of all Grief, either by Death or Recovery, becomes pleasant. 'Tis also to be consider∣ed, that all such as suffer great Torments, being persuaded of the Immortality of the Soul, ought therefore (were there no other reason) to be comforted. It is too much to punish both Body and Mind at one time.

VI. In short, Sickness puts us in mind of another life, it ren∣ders us sober and thoughtful, and capable of hearkning to that good

counsel, which when in Health we could not abide. Were it not for Sickness a Man would become more hard-hearted than a Tyger, and more cruel than a Lioness.

CHAP VI. Of general Calamities.

LET us consider whether in common Miseries, we ought to lament? as in times of Pesti∣lence, Famine, and destruction of Countries; which being Ge∣neral, make Men suffer them with less impatience: For no∣thing seems dishonorable that is common. But you'll say our Country is falling into Ruine,

and therein our Friends, Rela∣tions, and Estates: be it so. But dost thou account only those thy Neighbours, that inhabit thy Country? Surely we are all de∣scended from one Line, and if we look back to our great Grand-fathers, our Assinity is the same. And as to the losing of our E∣states, perhaps they are but our hinderances to Vertue. There is nothing in this World can hurt any man but Vice. I am he, says Dio∣genes, upon whom all misfortunes are fallen; I have no House, no Town, a Banished Man, a Vaga∣bond and Beggar. But he had a great Mind, which he thought of far more value.

II. Man's condition is like to a Garment, which the more rich

and beautiful it is, the more do's a Spot fully it. 'Tis also to be re∣membred that no Man is miser∣able all his life-time, for Sleep causeth forgetfulness of Sorrow, and is as pleasant to those in Af∣fliction, as those that live at ease. Likewise the delights of our Sen∣ses, be to all men the same, as Taste, Sight, Hearing and Smel∣ling: So that all things which be delightful do not fail a Man at the same instant.

Were all Mortals asleep at the same time, then would none of them be more happy than his fellows. But we are certain not only all of us to sleep, but to dye, and how soon, is to us un∣known. Being once entred into the World, we are to expect and

be prepared against all Chances; but not dismayed at the thoughts of any, seeing there is none of 'um that can be truly said to be against us. And therefore Homer feign'd Aten the Goddess of Ca∣lamities to be bare Footed, as one that could not touch any thing sharp or hard, but walk'd lightly over the heads of Men: Meaning that Adversity dared not come near any but mean-spirited People. Wherefore lift up thine Eyes towards Heaven, where an everlasting Rest is prepared for thee.

IV. Men in this world are like Trees, some slender, some great, some flourishing, some bearing Fruit, some withering, some growing, some blown down, and

some fruitful, which in one Har∣vest are brought together and laid upon one Stack. Neither is there afterwards any difference seen amongst them, all being cut down, never more to grow a∣gain. So all Pride, Ambition, Riches, Authority, Children, Friends, and Glory, do in short space grow old, and Perish: Nei∣ther will it signifie any thing whe∣ther thou wert Irus, or Galba, or Artaxerxes, or Noble Hercules. Only Vertue and Honesty can make a Man happy: only a guil∣ty Conscience can make him mi∣serable. The worst that good Men can fear, is the best that Evil can wish for, which is the destruction of the Soul in Death. But God has given us a sufficient proof of our

Immortality, by raising up his Son from the Dead. Were it not for this hope, our Lives would not be worth our care: So fluctuating and foolish a thing is Life. But our Creator has put us into this World in order to our translation to a better; and secretly observes how we acquit our selves towards our Senses, how we resist the tor∣rent of bad Examples, and what daily progress we make towards the Heavenly Canaan, which is our native Country; for here we are but Pilgrims and Strangers.

FINIS.