A Book of English Prose, Percy Lubbock [13 ebook reader TXT] 📗

oblations of the dead, unto the soul of Antonius. This being granted her, she was carried to the place where his tomb was, and there falling down on her knees, embracing the tomb with her women, the tears running down her cheeks, she began to speak in this sort: "O my dear Lord Antonius, not long sithence I buried thee here, being a free woman: and now I offer unto thee the funeral sprinklings and oblations, being a captive and prisoner; and yet I am forbidden and kept from tearing and murdering this captive body of mine with blows, which they carefully guard and keep, only to triumph of thee: look therefore henceforth for no other honours, offerings, nor sacrifices from me, for these are the last which Cleopatra can give thee, sith now they carry her away. Whilst we lived together, nothing could sever our companies: but now at our death, I fear me they will make us change our countries. For as thou, being a Roman, hast been buried in Egypt: even so, wretched creature I, an Egyptian, shall be buried in Italy, which shall be all the good that I have received by thy country. If therefore the gods where thou art now have any power and authority, sith our gods here have forsaken us, suffer not thy true friend and lover to be carried away alive, that in me they triumph of thee: but receive me with thee, and let me be buried in one self tomb with thee. For though my griefs and miseries be infinite, yet none hath grieved me more, nor that I could less bear withal, than this small time which I have been driven to live without thee." Then, having ended these doleful plaints, and crowned the tomb with garlands and sundry {11} nosegays, and marvellous lovingly embraced the same, she commanded they should prepare her bath, and when she had bathed and washed herself, she fell to her meat and was sumptuously served.

Now whilst she was at dinner there came a countryman, and brought her a basket. The soldiers that warded at the gates, asked him straight what he had in his basket. He opened the basket, and took out the leaves that covered the figs, and shewed them that they were figs he brought. They all of them marvelled to see so goodly figs. The countryman laughed to hear them, and bade them take some if they would. They believed he told them truly, and so bade him carry them in.

After Cleopatra had dined, she sent a certain table written and sealed unto Caesar, and commanded them all to go out of the tombs where she was, but the two women; then she shut the doors to her. Caesar, when he received this table, and began to read her lamentation and petition, requesting him that he would let her be buried with Antonius, found straight what she meant, and thought to have gone thither himself: howbeit he sent one before in all haste that might be, to see what it was. Her death was very sudden. For those whom Caesar sent unto her ran thither in all haste possible, and found the soldiers standing at the gate, mistrusting nothing, nor understanding of her death. But when they had opened the doors, they found Cleopatra stark dead, laid upon a bed of gold, attired and arrayed in her royal robes, and one of her two women, which was called Iras, dead at her feet: and her other woman, called Charmion, half dead, and trembling, trimming the diadem which {12} Cleopatra ware upon her head. One of the soldiers, seeing her, angrily said unto her: "Is that well done, Charmion?" "Very well," said she again, "and meet for a princess descended from the race of so many noble kings." She said no more, but fell down dead hard by the bed.

(Plutarch's Lives.)

SIR WALTER RALEGH 1552-1618 THE VANITY OF GREATNESS

By this which we have already set down is seen the beginning and end of the three first monarchies of the world; whereof the founders and erecters thought, that they could never have ended. That of Rome, which made the fourth, was also at this time almost at the highest. We have left it flourishing in the middle of the field, having rooted up or cut down all that kept it from the eyes and admiration of the world. But after some continuance, it shall begin to lose the beauty it had; the storms of ambition shall beat her great boughs and branches one against another; her leaves shall fall off, her limbs wither, and a rabble of barbarous nations enter the field and cut her down.

Now these great kings and conquering nations have been the subject of those ancient histories which have been preserved and yet remain among us; and withal of so many tragical poets, as in the persons of powerful princes and other mighty men have complained against {13} infidelity, time, destiny, and most of all against the variable success of worldly things and instability of fortune. To these undertakings these great lords of the world have been stirred up, rather by the desire of fame, which plougheth up the air and soweth in the wind, than by the affection of bearing rule, which draweth after it so much vexation and so many cares. And that this is true, the good advice of Cineas to Pyrrhus proves. And certainly, as fame hath often been dangerous to the living, so it is to the dead of no use at all, because separate from knowledge. Which were it otherwise, and the extreme ill bargain of buying this lasting discourse understood by them which are dissolved, they themselves would then rather have wished to have stolen out of the world without noise, than to be put in mind that they have purchased the report of their actions in the world by rapine, oppression, and cruelty, by giving in spoil the innocent and labouring soul to the idle and insolent, and by having emptied the cities of the world of their ancient inhabitants, and fitted them again with so many and so variable sorts of sorrows.

Since the fall of the Roman Empire (omitting that of the Germans, which had neither greatness nor continuance) there hath been no state fearful in the east but that of the Turk; nor in the west any prince that hath spread his wings far over his nest but the Spaniard; who, since the time that Ferdinand expelled the Moors out of Grenado, have made many attempts to make themselves masters of all Europe. And it is true that by the treasures of both Indies, and by the many kingdoms which they possess in Europe, they are at this day the most {14} powerful. But as the Turk is now counterpoised by the Persian, so instead of so many millions as have been spent by the English, French, and Netherlands in a defensive war and in diversions against them, it is easy to demonstrate that with the charge of two hundred thousand pound continued but for two years, or three at the most, they may not only be persuaded to live in peace, but all their swelling and overflowing streams may be brought back into their natural channels and old banks. These two nations, I say, are at this day the most eminent and to be regarded; the one seeking to root out the Christian religion altogether, the other the truth and sincere profession thereof; the one to join all Europe to Asia, the other the rest of all Europe to Spain.

For the rest, if we seek a reason of the succession and continuance of this boundless ambition in mortal men, we may add to that which hath been already said, that the kings and princes of the world have always laid before them the actions, but not the ends, of those great ones which preceded them. They are always transported with the glory of the one, but they never mind the misery of the other, till they find the experience in themselves. They neglect the advice of God, while they enjoy life or hope it; but they follow the counsel of Death upon his first approach. It is he that puts into man all wisdom of the world, without speaking a word; which God with all the words of His law, promises or threats, doth not infuse. Death, which hateth and destroyeth man, is believed; God, which hath him and loves him, is always deferred. I have considered (saith Solomon) all the works that are wider the sun, and behold, all is vanity and vexation of {15} spirit: but who believes it, till Death tells it us? It was Death, which, opening the conscience of Charles the fifth, made him enjoin his son Philip to restore Navarre; and King Francis the first of France, to command that justice should be done upon the murderers of the Protestants in Merindol and Cabrieres, which till then he neglected. It is therefore Death alone that can suddenly make man to know himself. He tells the proud and insolent that they are but abjects, and humbles them at the instant, makes them cry, complain, and repent, yea, even to hate their forepassed happiness. He takes the account of the rich and proves him a beggar, a naked beggar, which hath interest in nothing but in the gravel that fills his mouth. He holds a glass before the eyes of the most beautiful, and makes them see therein their deformity and rottenness, and they acknowledge it.

O eloquent, just, and mighty Death! whom none could advise, thou hast persuaded; what none hath dared thou hast done; and whom all the world hath flattered, thou only hast cast out of the world and despised. Thou hast drawn together all the far-stretched greatness, all the pride, cruelty, and ambition of man, and covered it all over with these two narrow words, Hic jacet.

(History of the World.)

{16}

RICHARD HOOKER 1554-1600 THE LAW OF NATIONS

Now besides that law which simply concerneth men as men, and that which belongeth unto them as they are men linked with others in some form of politic society, there is a third kind of law which toucheth all such several bodies politic, so far forth as one of them hath public commerce with another. And this third is the Law of Nations. Between men and beasts there is no possibility of social communion, because the well-spring of that communion is a natural delight which man hath to transfuse from himself into others, and to receive from others into himself especially those things wherein the excellency of his kind doth most consist. The chiefest instrument of human communion therefore is speech, because thereby we impart mutually one to another the conceits of our reasonable understanding. And for that cause seeing beasts are not hereof capable, forasmuch as with them we can use no such conference, they being in degree, although above other creatures on earth to whom nature hath denied sense, yet lower than to be sociable companions of man to whom nature hath given reason; it is of Adam said that amongst the beasts "he found not for himself any meet companion." Civil society doth more content the nature of man than any private kind of solitary living, because in society this good of mutual participation is so much larger than otherwise. Herewith notwithstanding we are not satisfied, but we covet {17} (if it might be) to have a kind of society and fellowship even with all mankind. Which thing Socrates intending to signify professed himself a citizen, not of this or that commonwealth, but of the world. And an effect of that very natural desire in us (a manifest token that we wish after a sort an universal fellowship with all men) appeareth by the wonderful delight men have, some to visit foreign countries, some to discover nations not heard of in former ages, we all to know the affairs and dealings of other people, yea to be in league of amity with them: and this not only for traffic's sake, or to the end that when many are confederated each may make other the more strong; but for such cause also as moved the Queen of Saba to visit Solomon; and in a word, because nature doth presume that how many men there are in the world, so many gods as it were there are, or at leastwise such they should be towards men.

(Of the Laws of Ecclesiastical Polity.)

FRANCIS BACON 1561-1626 OF STUDIES

Studies serve