entered the road of life with empty pockets. Oh, wondrous blessedness of perishable wealth, whose acquisition robs thee of security!’
Song V. The Former Age.
Too blest the former age, their life Who in the fields contented led, And still, by luxury unspoiled, On frugal acorns sparely fed.
No skill was theirs the luscious grape With honey’s sweetness to confuse; Nor China’s soft and sheeny silks T’ empurple with brave Tyrian hues.
The grass their wholesome couch, their drink The stream, their roof the pine’s tall shade; Not theirs to cleave the deep, nor seek In strange far lands the spoils of trade.
The trump of war was heard not yet, Nor soiled the fields by bloodshed’s stain; For why should war’s fierce madness arm When strife brought wound, but brought not gain?
Ah! would our hearts might still return To following in those ancient ways.
Alas! the greed of getting glows More fierce than Etna’s fiery blaze.
Woe, woe for him, whoe’er it was, Who first gold’s hidden store revealed, And—perilous treasure-trove—dug out The gems that fain would be concealed!
VI.
‘What now shall I say of rank and power, whereby, because ye know not true power and dignity, ye hope to reach the sky? Yet, when rank and power have fallen to the worst of men, did ever an Etna, belching forth flame and fiery deluge, work such mischief? Verily, as I think, thou dost remember how thine ancestors sought to abolish the consular power, which had been the foundation of their liberties, on account of the overweening pride of the consuls, and how for that self-same pride they had already abolished the kingly title! And if, as happens but rarely, these prerogatives are conferred on virtuous men, it is only the virtue of those who exercise them that pleases. So it appears that honour cometh not to virtue from rank, but to rank from virtue. Look, too, at the nature of that power which ye find so attractive and glorious! Do ye never consider, ye creatures of earth, what ye are, and over whom ye exercise your fancied lordship? Suppose, now, that in the mouse tribe there should rise up one claiming rights and powers for himself above the rest, would ye not laugh consumedly? Yet if thou lookest to his body alone, what creature canst thou find more feeble than man, who oftentimes is killed by the bite of a fly, or by some insect creeping into the inner passage of his system! Yet what rights can one exercise over another, save only as regards the body, and that which is lower than the body—I mean fortune? What! wilt thou bind with thy mandates the free spirit? Canst thou force from its due tranquillity the mind that is firmly composed by reason? A tyrant thought to drive a man of free birth to reveal his accomplices in a conspiracy, but the prisoner bit off his tongue and threw it into the furious tyrant’s face; thus, the tortures which the tyrant thought the instrument of his cruelty the sage made an opportunity for heroism. Moreover, what is there that one man can do to another which he himself may not have to undergoin his turn? We are told that Busiris, who used to kill his guests, was himself slain by his guest, Hercules. Regulus had thrown into bonds many of the Carthaginians whom he had taken in war; soon after he himself submitted his hands to the chains of the vanquished. Then, thinkest thou that man hath any power who cannot prevent another’s being able to do to him what he himself can do to others?
‘Besides, if there were any element of natural and proper good in rank and power, they would never come to the utterly bad, since opposites are not wont to be associated. Nature brooks not the union of contraries. So, seeing there is no doubt that wicked wretches are oftentimes set in high places, it is also clear that things which suffer association with the worst of men cannot be good in their own nature. Indeed, this judgment may with some reason be passed concerning all the gifts of fortune which fall so plentifully to all the most wicked. This ought also to be considered here, I think: No one doubts a man to be brave in whom he has observed a brave spirit residing. It is plain that one who is endowed with speed is swift-footed. So also music makes men musical, the healing art physicians, rhetoric public speakers. For each of these has naturally its own proper working; there is no confusion with the effects of contrary things—nay, even of itself it rejects what is incompatible. And yet wealth cannot extinguish insatiable greed, nor has power ever made him master of himself whom vicious lusts kept bound in indissoluble fetters; dignity conferred on the wicked not only fails to make them worthy, but contrarily reveals and displays their unworthiness. Why does it so happen? Because ye take pleasure in calling by false names things whose nature is quite incongruous thereto—by names which are easily proved false by the very effects of the things themselves; even so it is; these riches, that power, this dignity, are none of them rightly so called. Finally, we may draw the same conclusion concerning the whole sphere of Fortune, within which there is plainly nothing to be truly desired, nothing of intrinsic excellence; for sheneither always joins herself to the good, nor does she make good men of those to whom she is united.’
Song VI. Nero’s Infamy.
We know what mischief dire he wrought— Rome fired, the Fathers slain— Whose hand with brother’s slaughter wet A mother’s blood did stain.
No pitying tear his cheek bedewed, As on the corse he gazed; That mother’s beauty, once so fair, A critic’s voice appraised.
Yet far and wide, from East to West, His sway the nations own; And scorching South and icy North Obey his will alone.
Did, then, high power a curb impose On Nero’s phrenzied will?
Ah, woe when to the evil heart Is joined the sword to kill!
VII.
Then said I: ‘Thou knowest thyself that ambition for worldly success hath but little swayed me. Yet I have desired opportunity for action, lest virtue, in default of exercise, should languish away.’
Then she: ‘This is that “last infirmity” which is able to allure minds which, though of noble quality, have not yet been moulded to any exquisite refinement by the perfecting of the virtues—I mean, the love of glory—and fame for high services rendered to the commonweal. And yet consider with me how poor and unsubstantial a thing this glory is! The whole of this earth’s globe, as thou hast learnt from the demonstration of astronomy, compared with the expanse of heaven, is found no bigger than a point; that is to say, if measured by the vastness of heaven’s sphere, it is held to occupy absolutely no space at all. Now, of this so insignificant portion of the universe, it is about a fourth part, as Ptolemy’s proofs have taught us, which is inhabited by living creatures known to us. If from this fourth part you take away in thought all that is usurped by seas and marshes, or lies a vast waste of waterless desert, barely is an exceeding narrow area left for human habitation. You, then, who are shut in and prisoned in this merest fraction of a point’s space, do ye take thought for the blazoning of your fame, for the spreading abroad of your renown? Why, what amplitude or magnificence has glory when confined to such narrow and petty limits?
‘Besides, the straitened bounds of this scant dwelling-place are inhabited by many nations differing widely in speech, in usages, in mode of life; to many of these, from the difficulty of travel, from diversities of speech, from want of commercial intercourse, the fame not only of individual men, but even of cities, is unable to reach. Why, in Cicero’s days, as he himself somewhere points out, the fame of the Roman Republic had not yet crossed the Caucasus, and yet by that time her name had grown formidable to the Parthians and other nations of those parts. Seest thou, then, how narrow, how confined, is the glory ye take pains to spread abroad and extend! Can the fame of a single Roman penetrate where the glory of the Roman name fails to pass? Moreover, the customs and institutions of different races agree not together, so that what is deemed praise worthy in one country is thought punishable in another. Wherefore, if any love the applause of fame, it shall not profit him to publish his name among many peoples. Then, each must be content to have the range of his glory limited to his own people; the splendid immortality of fame must be confined within the bounds of a single race.
‘Once more, how many of high renown in their own times have been lost in oblivion for want of a record! Indeed, of what avail are written records even, which, with their authors, are overtaken by the dimness of age after a somewhat longer time? But ye, when ye think on future fame, fancy it an immortality that ye are begetting