IV.
Sleep is a god too proud to wait in palaces;
And yet so humble, too, as not to scorn
The meanest country cottages;
His poppy grows among the corn.
The halcyon sleep will never build his nest
In any stormy breast.
’Tis not enough that he does find
Clouds and darkness in their mind;
Darkness but half his work will do,
’Tis not enough; he must find quiet too.
V.
The man who, in all wishes he does make,
Does only Nature’s counsel take,
That wise and happy man will never fear
The evil aspects of the year,
Nor tremble, though two comets should appear.
He does not look in almanacks to see,
Whether he fortunate shall be;
Let Mars and Saturn in the heavens conjoin,
And what they please against the world design,
So Jupiter within him shine.
VII.
If of their pleasures and desires no end be found;
God to their cares and fears will set no bound.
What would content you? Who can tell?
Ye fear so much to lose what you have got
As if ye liked it well.
Ye strive for more, as if ye liked it not.
Go, level hills, and fill up seas,
Spare nought that may your wanton fancy please;
But trust me, when you have done all this,
Much will be missing still, and much will be amiss.
OF AVARICE.
There are two sorts of avarice; the one is but of a bastard kind; and that is, the rapacious appetite of gain, not for its own sake, but for the pleasure of refunding it immediately through all the channels of pride and luxury. The other is the true kind, and properly so called; which is a restless and unsatiable desire of riches, not for any further end of use, but only to hoard, and preserve, and perpetually increase them. The covetous man of the first kind is like a greedy ostrich, which devours any metal, but it is with an intent to feed upon it, and in effect it makes a shift to digest and excern it. The second is like the foolish chough, which loves to steal money only to hide it. The first does much harm to mankind, and a little good too, to some few. The second does good to none; no, not to himself. The first can make no excuse to God, or angels, or rational men for his actions. The second can give no reason or colour, not to the devil himself, for what he does: he is a slave to Mammon without wages. The first makes a shift to be beloved; aye, and envied, too, by some people. The second is the universal object of hatred and contempt. There is no vice has been so pelted with good sentences, and especially by the poets, who have pursued it with stories and fables, and allegories and allusions; and moved, as we say, every stone to fling at it, among all which, I do not remember a more fine and gentlemen-like correction than that which was given it by one line of Ovid’s.
Desunt luxuriæ malta, avaritiæ omnia.
Much is wanting to luxury; all to avarice