rules　of　living；　which　they　are　for　the　future　never　to　transgress；　so　he
  who　retires；　weary　of　and　disgusted　with　the　common　way　of　living；　ought
  to　model　this　new　one　he　enters　into　by　the　rules　of　reason；　and　to
  institute　and　establish　it　by　premeditation　and　reflection。　　He　ought　to
  have　taken　leave　of　all　sorts　of　labour；　what　advantage　soever　it　may
  promise；　and　generally　to　have　shaken　off　all　those　passions　which
  disturb　the　tranquillity　of　body　and　soul；　and　then　choose　the　way　that
  best　suits　with　his　own　humour：
  〃Unusquisque　sua　noverit　ire　via。〃
  In　husbandry；　study；　hunting；　and　all　other　exercises；　men　are　to　proceed
  to　the　utmost　limits　of　pleasure；　but　must　take　heed　of　engaging　further；
  where　trouble　begins　to　mix　with　it。　　We　are　to　reserve　so　much
  employment　only　as　is　necessary　to　keep　us　in　breath　and　to　defend　us
  from　the　inconveniences　that　the　other　extreme　of　a　dull　and　stupid
  laziness　brings　along　with　it。　　There　are　sterile　knotty　sciences；
  chiefly　hammered　out　for　the　crowd；　let　such　be　left　to　them　who　are
  engaged　in　the　world's　service。　　I　for　my　part　care　for　no　other　books；
  but　either　such　as　are　pleasant　and　easy；　to　amuse　me；　or　those　that
  comfort　and　instruct　me　how　to　regulate　my　life　and　death：
  〃Tacitum　sylvas　inter　reptare　salubres；
  Curantem；　quidquid　dignum　sapienti　bonoque　est。〃
  ＇〃Silently　meditating　in　the　healthy　groves；　whatever　is　worthy
  of　a　wise　and　good　man。〃Horace；　Ep。；　i。　4；　4。＇
  Wiser　men；　having　great　force　and　vigour　of　soul；　may　propose　to
  themselves　a　rest　wholly　spiritual　but　for　me；　who　have　a　very　ordinary
  soul；　it　is　very　necessary　to　support　myself　with　bodily　conveniences；
  and　age　having　of　late　deprived　me　of　those　pleasures　that　were　more
  acceptable　to　me；　I　instruct　and　whet　my　appetite　to　those　that　remain；
  more　suitable　to　this　other　reason。　　We　ought　to　hold　with　all　our　force；
  both　of　hands　and　teeth；　the　use　of　the　pleasures　of　life　that　our　years；
  one　after　another；　snatch　away　from　us：
  〃Carpamus　dulcia；　nostrum　est；
  Quod　vivis；　cinis；　et　manes；　et　fabula　fies。〃
  ＇〃Let　us　pluck　life's　sweets；　'tis　for　them　we　live：　by　and　by　we
  shall　be　ashes；　a　ghost；　a　mere　subject　of　talk。〃
  Persius；　Sat。；　v。　151。＇
  Now；　as　to　the　end　that　Pliny　and　Cicero　propose　to　us　of　glory；　'tis
  infinitely　wide　of　my　account。　　Ambition　is　of　all　others　the　most
  contrary　humour　to　solitude；　glory　and　repose　are　things　that　cannot
  possibly　inhabit　in　one　and　the　same　place。　　For　so　much　as　I　understand；
  these　have　only　their　arms　and　legs　disengaged　from　the　crowd；　their　soul
  and　intention　remain　confined　behind　more　than　ever：
  〃Tun'；　vetule；　auriculis　alienis　colligis　escas？〃
  ＇〃Dost　thou；　then；　old　man；　collect　food　for　others'　ears？〃
  Persius；　Sat。；　i。　22。
  they　have　only　retired　to　take　a　better　leap；　and　by　a　stronger　motion　to
  give　a　brisker　charge　into　the　crowd。　　Will　you　see　how　they　shoot　short？
  Let　us　put　into　the　counterpoise　the　advice　of　two　philosophers；　of　two
  very　different　sects；　writing；　the　one　to　Idomeneus；　the　other　to
  Lucilius；　their　friends；　to　retire　into　solitude　from　worldly　honours　and
  affairs。　　〃You　have；〃　say　they；　〃hitherto　lived　swimming　and　floating；
  come　now　and　die　in　the　harbour：　you　have　given　the　first　part　of　your
  life　to　the　light；　give　what　remains　to　the　shade。　　It　is　impossible　to
  give　over　business；　if　you　do　not　also　quit　the　fruit；　therefore
  disengage　yourselves　from　all　concern　of　name　and　glory；　'tis　to　be
  feared　the　lustre　of　your　former　actions　will　give　you　but　too　much
  light；　and　follow　you　into　your　most　private　retreat。　　Quit　with　other
  pleasures　that　which　proceeds　from　the　approbation　of　another　man：　and　as
  to　your　knowledge　and　parts；　never　concern　yourselves；　they　will　not　lose
  their　effect　if　yourselves　be　the　better　for　them。　　Remember　him；　who
  being　asked　why　he　took　so　much　pains　in　an　art　that　could　come　to　the
  knowledge　of　but　few　persons？　　'A　few　are　enough　for　me；'　replied　he；
  'I　have　enough　with　one；　I　have　enough　with　never　an　one。'＇Seneca；　Ep。；
  7。＇　He　said　true；　you　and　a　companion　are　theatre　enough　to　one
  another；　or　you　to　yourself。　　Let　the　people　be　to　you　one；　and　be　you
  one　to　the　whole　people。　　'Tis　an　unworthy　ambition　to　think　to　derive
  glory　from　a　man's　sloth　and　privacy：　you　are　to　do　like　the　beasts　of
  chase；　who　efface　the　track　at　the　entrance　into　their　den。　　You　are　no
  more　to　concern　yourself　how　the　world　talks　of　you；　but　how　you　are　to
  talk　to　yourself。　　Retire　yourself　into　yourself；　but　first　prepare
  yourself　there　to　receive　yourself：　it　were　a　folly　to　trust　yourself　in
  your　own　hands；　if　you　cannot　govern　yourself。　　A　man　may　miscarry　alone
  as　well　as　in　company。　　Till　you　have　rendered　yourself　one　before　whom
  you　dare　not　trip；　and　till　you　have　a　bashfulness　and　respect　for
  yourself；
  〃Obversentur　species　honestae　animo；〃
  ＇〃Let　honest　things　be　ever　present　to　the　mind〃
  Cicero；　Tusc。　Quaes。；　ii。　22。＇
  present　continually　to　your　imagination　Cato；　Phocion；　and　Aristides；　in
  whose　presence　the　fools　themselves　will　hide　their　faults；　and　make　them
  controllers　of　all　your　intentions；　should　these　deviate　from　virtue；
  your　respect　to　those　will　set　you　right；　they　will　keep　you　in　this　way
  to　be　contented　with　yourself；　to　borrow　nothing　of　any　other　but
  yourself；　to　stay　and　fix　your　soul　in　certain　and　limited　thoughts；
  wherein　she　may　please　herself；　and　having　understood　the　true　and　real
  goods；　which　men　the　more　enjoy　the　more　they　understand；　to　rest
  satisfied；　without　desire　of　prolongation　of　life　or　name。〃　　This　is　the
  precept　of　the　true　and　natural　philosophy；　not　of　a　boasting　and　prating
  philosophy；　such　as　that　of　the　two　former。
  End