XLIX. True temporal felicity, consists, in attaining that state or mode of life, which the genius or inclination of a man prompts him to wish or desire. Conveniences with respect to the soul, may be compared to clothes with respect to the body, it not being possible to bring those, which in appearance are best made, to suit well with, or to fit every shape.
L. There are however some of such flexible tempers, that they can accommodate themselves to every kind of fortune, and be content to live within the limits of its extension; some dispositions of soft wax, who at will, can conform themselves in such a manner, that every thing sits easy on them. Nothing inquiets them, because the softness of their texture gives way to every impulse. They enlarge and contract themselves, in proportion to the limits of the walk which is allowed them. They rise without fatigue, and they descend without violence. In their own docility, they find the honey, which edulcorates every sort of acid. They are of so happy a temperament, that provided they don’t want what is absolutely necessary, they are contented in every station. The wheel of their mind is concentrical with the wheel of their fortune, and let this last turn as it will, they with great facility turn themselves to correspond with it. They bear their fortune within themselves, let them move whichever way they will. It cannot be denied, that there are but few people of this sweet disposition; but it should be also confessed, that such are the truly happy, and that only the saints themselves can be more so, because they are either without the circle of the wheel, or placed in the center of it, so that its turnings can neither raise them to pride, nor precipitate them to contempt.
SECT. XII.
LI. We have said which are the absolutely happy: but who are the absolutely unhappy? Those, whose destiny have drawn them into a train of life, which is contrary to their genius or disposition. The violence done their inclination is constant, and therefore, their disgust is constant also. That which would be sweet to others, is bitter to them. Fortune could certainly, without adding fresh goods, make people more happy; it might be done at no more cost, than permitting them to change stations and employments, as from envying each other, when they have nothing to be envious of, springs the mischief. The bird from his cage, sees with envy, the stone mount and fly with freedom through the air, but the ascent is a greater violence to the stone, than the confinement to the bird. The poor man looks with envy on him he sees idolized on a throne. The Prince burns with impatience, because he cannot taste the liberty enjoyed by the poor person.
LII. Some are made unhappy by fortune, and there are others who are so by nature. Those I say, who in their own proper genius and tempers, find their greatest enemy; discontented men, who are pleased with nothing, but are always loathing what they are in present possession of; who although they should frequently change their fortunes, would find no other effect from it, than they would from changing their shirts, which after ten or twelve days wear would be ready to poison them. These people live in a continual opposition to the movements of Fortune, notwithstanding which, they are dragged on, and obliged to obey the impulse of the wheel, being compelled by force and violence; or like the stars, which are constrained to follow the movements of the sphere to which they are attached, although they are always endeavouring at a motion, opposite to that of the orb which agitates them. These are sickly souls, whose stomachs turn at all sorts of food, and there are not a few of such men in the world.
THE MOST REFINED POLICY.
SECT. I.
I. The center of all the political doctrine of Machiavel, is placed in that cursed maxim of his, that in the application of temporal means, the semblance or appearance of virtue is useful; real virtue, or virtue itself, is an obstacle. From this point issues forth, in right lines, the poison, to the whole circumference of that pernicious system. All the world abominates the name of Machiavel, and almost all the world are his followers. Although, to speak the truth, the practice of the world is not taken from the doctrine of Machiavel; but the doctrine of Machiavel, is rather taken from the practice of the world. This depraved genius taught, in his writings, that which he had studied in men. The world was the same before Machiavel, which it is at present, and they deceive themselves greatly, who think, that the ages continued to grow worse, as they continued to succeed one another. The golden age never existed but in the imaginations of the poets; the happiness they feign to have prevailed in it, was enjoyed by only one man, and one woman, Adam and Eve; and continued so short a space of time, that so far from lasting an age, according to many fathers, it did not endure an entire day.
II. You need only examine history, both sacred and profane, to be informed, that the policy of the antients was not better than that of the moderns; and I for my part, am inclined to think it was worse; for they scarce knew any other road to the temple of Fortune, than that which was either laid open by violence, or fabricated by deceit. Good faith and friendship, lasted as long as people found it their interest to preserve them. Religion and justice, served as footstools to the idol of convenience. Ovid and Aulus Gellius relate, that when Tarquin resolved to build the great temple of the capitol to the honour of Jupiter, he demolished, in order to make room for it, the temples of many inferior Gods, who were all obliged to give way to Jupiter; but the God Terminus, or the patron of interest and convenience, refused to cede or make way for Jupiter himself, so he maintained his ground, and his statue kept its place in the capitol, jointly with that of Jupiter:
Terminus, ut veteres memorant, conventus in urbe