inestimable　solace；　to　have　a　worthy　man；　one　of　a　sound　judgment　and　of
  manners　conformable　to　your　own；　who　takes　a　delight　to　bear　you　company。
  I　have　been　at　an　infinite　loss　for　such　upon　my　travels。　　But　such　a
  companion　should　be　chosen　and　acquired　from　your　first　setting　out。
  There　can　be　no　pleasure　to　me　without　communication：　there　is　not　so
  much　as　a　sprightly　thought　comes　into　my　mind；　that　it　does　not　grieve
  me　to　have　produced　alone；　and　that　I　have　no　one　to　communicate　it　to：
  〃Si　cum　hac　exceptione　detur　sapientia；
  ut　illam　inclusam　teneam；　nec　enuntiem；　rejiciam。〃
  ＇〃If　wisdom　be　conferred　with　this　reservation；　that　I　must　keep　it
  to　myself；　and　not　communicate　it　to　others；　I　would　none　of　it。〃
  〃Seneca；　Ep。；　6。＇
  This　other　has　strained　it　one　note　higher：
  〃Si　contigerit　ea　vita　sapienti；　ut　ommum　rerum　afliuentibus　copiis；
  quamvis　omnia；　quae　cognitione　digna　sunt；　summo　otio　secum　ipse
  consideret　et　contempletur；　tamen；　si　solitudo　tanta　sit；　ut　hominem
  videre　non　possit；　excedat　a　vita。〃
  ＇〃If　such　a　condition　of　life　should　happen　to　a　wise　man；　that　in
  the　greatest　plenty　of　all　conveniences　he　might；　at　the　most
  undisturbed　leisure；　consider　and　contemplate　all　things　worth　the
  knowing；　yet　if　his　solitude　be　such　that　he　must　not　see　a　man；　let
  him　depart　from　life。〃Cicero；　De　Offic。；　i。　43。＇
  Architas　pleases　me　when　he　says；　〃that　it　would　be　unpleasant；　even　in
  heaven　itself；　to　wander　in　those　great　and　divine　celestial　bodies
  without　a　companion。　　But　yet　'tis　much　better　to　be　alone　than　in
  foolish　and　troublesome　company。　　Aristippus　loved　to　live　as　a　stranger
  in　all　places：
  〃Me　si　fata　meis　paterentur　ducere　vitam
  Auspiciis；〃
  ＇〃If　the　fates　would　let　me　live　in　my　own　way。〃AEneid；　iv。　340。＇
  I　should　choose　to　pass　away　the　greatest　part　of　my　life　on　horseback：
  〃Visere　gestiens；
  Qua　pane　debacchentur　ignes；
  Qua　nebula；　pluviique　rores。〃
  ＇〃Visit　the　regions　where　the　sun　burns；　where　are　the　thick　rain…
  clouds　and　the　frosts。〃Horace；　Od。；　iii。　3；　54。＇
  〃Have　you　not　more　easy　diversions　at　home？　　What　do　you　there　want？　　Is
  not　your　house　situated　in　a　sweet　and　healthful　air；　sufficiently
  furnished；　and　more　than　sufficiently　large？　　Has　not　the　royal　majesty
  been　more　than　once　there　entertained　with　all　its　train？　　Are　there　not
  more　below　your　family　in　good　ease　than　there　are　above　it　in　eminence？
  Is　there　any　local；　extraordinary；　indigestible　thought　that　afflicts
  you？〃
  〃Qua　to　nunc　coquat；　et　vexet　sub　pectore　fixa。〃
  ＇〃That　may　now　worry　you；　and　vex；　fixed　in　your　breast。〃
  Cicero；　De　Senect；　c。　1；　Ex　Ennio。＇
  〃Where　do　you　think　to　live　without　disturbance？〃
  〃Nunquam　simpliciter　Fortuna　indulget。〃
  ＇〃Fortune　is　never　simply　complaisant　（unmixed）。〃
  Quintus　Curtius；　iv。　14＇
  You　see；　then；　it　is　only　you　that　trouble　yourself；　you　will　everywhere
  follow　yourself；　and　everywhere　complain；　for　there　is　no　satisfaction
  here　below；　but　either　for　brutish　or　for　divine　souls。　　He　who；　on　so
  just　an　occasion；　has　no　contentment；　where　will　he　think　to　find　it？
  How　many　thousands　of　men　terminate　their　wishes　in　such　a　condition　as
  yours？　　Do　but　reform　yourself；　for　that　is　wholly　in　your　own　power！
  whereas　you　have　no　other　right　but　patience　towards　fortune：
  〃Nulla　placida　quies　est；　nisi　quam　ratio　composuit。〃
  ＇〃There　is　no　tranquillity　but　that　which　reason　has　conferred。〃
  Seneca；　Ep。；　56。＇
  I　see　the　reason　of　this　advice；　and　see　it　perfectly　well；　but　he　might
  sooner　have　done；　and　more　pertinently；　in　bidding　me　in　one　word　be
  wise；　that　resolution　is　beyond　wisdom；　'tis　her　precise　work　and
  product。　　Thus　the　physician　keeps　preaching　to　a　poor　languishing
  patient　to　〃be　cheerful〃；　but　he　would　advise　him　a　little　more
  discreetly　in　bidding　him　〃be　well。〃　　For　my　part；　I　am　but　a　man　of　the
  common　sort。　　'Tis　a　wholesome　precept；　certain　and　easy　to　be
  understood；　〃Be　content　with　what　you　have；〃　that　is　to　say；　with　reason：
  and　yet　to　follow　this　advice　is　no　more　in　the　power　of　the　wise　men　of
  the　world　than　in　me。　　'Tis　a　common　saying；　but　of　a　terrible　extent：
  what　does　it　not　comprehend？　　All　things　fall　under　discretion　and
  qualification。　　I　know　very　well　that；　to　take　it　by　the　letter；　this
  pleasure　of　travelling　is　a　testimony　of　uneasiness　and　irresolution；
  and；　in　sooth；　these　two　are　our　governing　and　predominating　qualities。
  Yes；　I　confess；　I　see　nothing；　not　so　much　as　in　a　dream；　in　a　wish；
  whereon　I　could　set　up　my　rest：　variety　only；　and　the　possession　of
  diversity；　can　satisfy　me；　that　is；　if　anything　can。　　In　travelling；　it
  pleases　me　that　I　may　stay　where　I　like；　without　inconvenience；　and　that
  I　have　a　place　wherein　commodiously　to　divert　myself。　　I　love　a　private
  life；　because　'tis　my　own　choice　that　I　love　it；　not　by　any　dissenting
  from　or　dislike　of　public　life；　which；　peradventure；　is　as　much　according
  to　my　complexion。　　I　serve　my　prince　more　cheerfully　because　it　is　by　the
  free　election　of　my　own　judgment　and　reason；　without　any　particular
  obligation；　and　that　I　am　not　reduced　and　constrained　so　to　do　for　being
  rejected　or　disliked　by　the　other　party；　and　so　of　all　the　rest。　　I　hate
  the　morsels　that　necessity　carves　me；　any　commodity　upon　which　I　had　only
  to　depend　would　have　me　by　the　throat；
  〃Alter　remus　aquas；　alter　mihi　radat　arenas；〃
  ＇〃Let　me　have　one　oar　in　the　water；　and　with　the　other　rake　the
  shore。〃Propertius；　iii。　3；　23。＇
  one　cord　will　never　hold　me　fast　enough。　　You　will　say；　there　is　vanity
  in　this　way　of　living。　　But　where　is　there　not？　　All　these　fine　precepts
  are　vanity；　and　all　wisdom　is　vanity：
  〃Dominus　novit　cogitationes　sapientum；　quoniam　vanae　sunt。〃
  ＇〃The　Lord　knoweth　the　thoughts　of　the　wise；　that　they　are　vain。〃
  Ps。　xciii。　II；　or　I　Cor。　iii。　20。＇
  These　exquisite　subtleties　are　only　fit　for　sermons；　they　are　discourses
  that　will　send　us　all　saddled　into　the　other　world。　　Life　is　a　material
  and　corporal　motion；　an　action　imperfect　and　irregular　of　its　own　proper
  essence；　I　make　it　my　business　to　serve　it　according　to　itself：
  〃Quisque　suos　patimur　manes。〃
  ＇〃We　each　of　us　suffer　our　own　particular　demon。〃AEneid；　vi。　743。＇
  〃Sic　est　faciendum；　ut　contra　naturam　universam　nihil　contendamus；
  ea　tamen　conservata　propriam　sequamur。〃
  ＇〃We　must　so　order　it　as　by　no　means　to　contend　against　universal
  nature；　but　yet；　that　rule　being　observed；　to　follow　our　own。〃
  Cicero；　De　Offcc。；　i。　　31。＇
  To　what　end　are　these　elevated　points　of　philosophy；　upon　which　no　human
  being　can　rely？　and　those　rules　that　exceed　both　our　use　and　force？
  I　see　often　that　we　have　theories　of　life　set　before　us　which　neither　the
  proposer　nor　those　who　hear　him　have　any　hope；　nor；　which　is　more；　any
  inclination　to　follow。　　Of　the　same　sheet　of　paper　whereon　the　judge　has
  but　just　written　a　sentence　against　an　adulterer；　he　steals　a　piece
  whereon　to　write　a　love…letter　to　his　companion's　wife。　　She　whom　you
  have　but　just　now　illicitly　embraced　will　presently；　even　in　your
  hearing；　more　loudly　inveigh　against　the　same　fault　in　her　companion　than
  a　Portia　would　do；＇The　chaste　daughter　of　Cato　of　Utica。＇　and　men
  there　are　who　will　condemn　others　to　death　for　crimes　that　they
  themselves　do　not　repute　so　much　as　faults。　　I　have；　in　my　youth；　seen　a
  man　of　good　rank　with　one　hand　present　to　the　people　verses　that　excelled
  both　in　wit　and　debauchery；　and　with　the　other；　at　the　same　time；　the
  most　ripe　and　pugnacious　theological　reformation　that　the　world　has　been
  treated　withal　these　many　years。　　And　so　men　proceed；　we　let　the　laws　and
  precepts　follow　their　way；　ourselves　keep　another　course；　not　only　from
  debauchery　of　manners；　but　ofttimes　by　judgment　and　contrary　opinion。　　Do
  but　hear　a　philosophical　lecture；　the　invention；　eloquence；　pertinency
  immediately　strike　upon　your　mind　and　move　you；　there　is　nothing　that
  touches　or　stings　your　conscience；　'tis　not　to　this　they　address
  themselves。　　Is　not　this　true？。　　It　made　Aristo　say；　that　neither　a　bath
  nor　a　lecture　did　aught　unless　it　scoured　and　made　men　clean。　　One　may
  stop　at　the　skin；　but　it　is　after　the　marrow　is　picked　out　as；　after　we
  have　swallowed　good　wine　out　of　a　fine　cup；　we　examine　the　designs　and
  workmanship。　　In　all　the　courts　of　ancient　philosophy；　this　is　to　be
  found；　that　the　same　teacher　publishes　rules　of　temperance　and　at　the
  same　time　lessons　in　love　and　wantonness；　Xenophon；；　in　the　very　bosom　of
  Clinias；　wrote　against　the　Aristippic　virtue。　　'Tis　not　that　there　is　any
  miraculous　conversion　in　it　that　makes　them　thus　wavering；　'tis　that
  Solon　represents　himself；　sometimes　in　his　own　person；　and　sometimes　in
  that　of　a　legislator；　one　while　he　speaks　for　the　crowd；　and　another　for
  himself；　taking　the　free　and　natural　rules　for　his　own　share；　feeling
  assured　of　a　firm　and　en