Were there no lying upon the hard ground, no enduring, armed at all points, the meridional heats, no feeding upon the flesh of horses and asses, no seeing a man's self hacked and hewed to pieces, no suffering a bullet to be pulled out from amongst the shattered bones, no sewing up, cauterising and searching of wounds, by what means were the advantage we covet to have over the vulgar to be acquired? 'Tis far from flying evil and pain, what the sages say, that of actions equally good, a man should most covet to perform that wherein there is greater labour and pain.
"Non est enim hilaritate, nec lascivia, nec risu, aut joco comite levitatis, sed saepe etiam tristes firmitate et constantia sunt beati."
["For men are not only happy by mirth and wantonness, by laughter and jesting, the companion of levity, but ofttimes the serious sort reap felicity from their firmness and constancy."--Cicero, De Finib. ii. 10.]
And for this reason it has ever been impossible to persuade our forefathers but that the victories obtained by dint of force and the hazard of war were not more honourable than those performed in great security by stratagem or practice:
"Laetius est, quoties magno sibi constat honestum."
[" A good deed is all the more a satisfaction by how much the more it has cost us"--Lucan, ix. 404.]
Besides, this ought to be our comfort, that naturally, if the pain be violent, 'tis but short; and if long, nothing violent:
"Si gravis, brevis;
Si longus, levis."
Thou wilt not feel it long if thou feelest it too much; it will either put an end to itself or to thee; it comes to the same thing; if thou canst not support it, it will export thee:
[Remember that the greatest pains are terminated by death; that slighter pains have long intermissions of repose, and that we are masters of the more moderate sort: so that, if they be tolerable, we bear them; if not, we can go out of life, as from a theatre, when it does not please us"--Cicero, De Finib. i. 15.]
That which makes us suffer pain with so much impatience is the not being accustomed to repose our chiefest contentment in the soul; that we do not enough rely upon her who is the sole and sovereign mistress of our condition. The body, saving in the greater or less proportion, has but one and the same bent and bias; whereas the soul is variable into all sorts of forms; and subject to herself and to her own empire, all things whatsoever, both the senses of the body and all other accidents: and therefore it is that we ought to study her, to inquire into her, and to rouse up all her powerful faculties. There is neither reason, force, nor prescription that can anything prevail against her inclination and choice. Of so many thousands of biases that she has at her disposal, let us give her one proper to our repose and conversation, and then we shall not only be sheltered and secured from all manner of injury and offence, but moreover gratified and obliged, if she will, with evils and offences.
She makes her profit indifferently of all things; error, dreams, serve her to good use, as loyal matter to lodge us in safety and contentment.
'Tis plain enough to be seen that 'tis the sharpness of our mind that gives the edge to our pains and pleasures: beasts that have no such thing, leave to their bodies their own free and natural sentiments, and consequently in every kind very near the same, as appears by the resembling application of their motions. If we would not disturb in our members the jurisdiction that appertains to them in this, 'tis to be believed it would be the better for us, and that nature has given them a just and moderate temper both to pleasure and pain; neither can it fail of being just, being equal and common. But seeing we have enfranchised ourselves from her rules to give ourselves up to the rambling liberty of our own fancies, let us at least help to incline them to the most agreeable side. Plato fears our too vehemently engaging ourselves with pain and pleasure, forasmuch as these too much knit and ally the soul to the body; whereas I rather, quite contrary, by reason it too much separates and disunites them. As an enemy is made more fierce by our flight, so pain grows proud to see us truckle under her. She will surrender upon much better terms to them who make head against her: a man must oppose and stoutly set himself against her. In retiring and giving ground, we invite and pull upon ourselves the ruin that threatens us. As the body is more firm in an encounter, the more stiffly and obstinately it applies itself to it, so is it with the soul.
But let us come to examples, which are the proper game of folks of such feeble force as myself; where we shall find that it is with pain as with stones, that receive a brighter or a duller lustre according to the foil they are set in, and that it has no more room in us than we are pleased to allow it:
"Tantum doluerunt, quantum doloribus se inseruerunt."
["They suffered so much the more, by how much more they gave way to suffering."--St. Augustin, De Civit. Dei, i. 10.]
