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Is this a time for us now to be playing fast and loose with idle questions, which are in effect so many unprofitable riddles? Our duty is the cure of the mind rather than the delight of it; but we have only the words of wisdom without the works; and turn philosophy into a pleasure that was given for a remedy. What can be more ridiculous than for a man to neglect his manners and compose his style? We are sick and ulcerous, and must be lanced and scarified, and every man has as much business within himself as a physician in a common pestilence. “Misfortunes,” in fine, “cannot be avoided; but they may be sweetened, if not overcome; and our lives may be made happy by philosophy.”

Frederick, having appointed a governor in Rome to watch his Italian affairs, returned to Germany. All the Tuscan and Lombardian Ghibellines, who followed the imperial lead, had recourse to Castruccio for help and counsel, and all promised him the governorship of his country, if enabled to recover it with his assistance. Among these exiles were Matteo Guidi, Nardo Scolari, Lapo Uberti, Gerozzo Nardi, and Piero Buonaccorsi, all exiled Florentines and Ghibellines. Castruccio had the secret intention of becoming the master of all Tuscany by the aid of these men and of his own forces; and in order to gain greater weight in affairs, he entered into a league with Messer Matteo Visconti, the Prince of Milan, and organized for him the forces of his city and the country districts. As Lucca had five gates, he divided his own country districts into five parts, which he supplied with arms, and enrolled the men under captains and ensigns, so that he could quickly bring into the field twenty thousand soldiers, without those whom he could summon to his assistance from Pisa. While he surrounded himself with these forces and allies, it happened at Messer Matteo Visconti was attacked by the Guelphs of Piacenza, who had driven out the Ghibellines with the assistance of a Florentine army and the King Ruberto. Messer Matteo called upon Castruccio to invade the Florentines in their own territories, so that, being attacked at home, they should be compelled to draw their army out of Lombardy in order to defend themselves. Castruccio invaded the Valdarno, and seized Fucecchio and San Miniato, inflicting immense damage upon the country. Whereupon the Florentines recalled their army, which had scarcely reached Tuscany, when Castruccio was forced by other necessities to return to Lucca.

“A good conscience is the testimony of a good life, and the reward of it.” This is it that fortifies the mind against fortune, when a man has gotten the mastery of his passions; placed his treasure and security within himself; learned to be content with his condition; and that death is no evil in itself, but only the end of man. He that has dedicated his mind to virtue, and to the good of human society, whereof he is a member, has consummated all that is either profitable or necessary for him to know or to do toward the establishment of his peace. Every man has a judge and a witness within himself of all the good and ill that he does, which inspires us with great thoughts, and administers to us wholesome counsels. We have a veneration for all the works of Nature, the heads of rivers, and the springs of medicinal waters; the horrors of groves and of caves strike us with an impression of religion and worship. To see a man fearless in dangers, untainted with lusts, happy in adversity, composed in a tumult, and laughing at all those things which are generally either coveted or feared; all men must acknowledge that this can be nothing else but a beam of divinity that influences a mortal body. And this is it that carries us to the disquisition of things divine and human; what the state of the world was before the distribution of the first matter into parts; what power it was that drew order out of that confusion, and gave laws both to the whole, and to every particle thereof; what that space is beyond the world; and whence proceed the several operations of Nature.

It is every man’s duty to make himself profitable to mankind—if he can, to many—if not, to fewer—if not so neither, to his neighbor—but, however, to himself. There are two republics: a great one, which is human nature; and a less, which is the place where we were born. Some serve both at a time, some only the greater, and some again only the less. The greater may be served in privacy, solitude, contemplation, and perchance that way better than any other; but it was the intent of Nature, however, that we should serve both. A good man may serve the public, his friend, and himself in any station: if he be not for the sword, let him take the gown; if the bar does not agree with him, let him try the pulpit; if he be silenced abroad, let him give counsel at home, and discharge the part of a faithful friend and a temperate companion. When he is no longer a citizen, he is yet a man; but the whole world is his country, and human nature never wants matter to work upon: but if nothing will serve a man in the civil government unless he be prime minister, or in the field but to command in chief, it is his own fault.

Castruccio, having returned to Lucca in far higher estimation than he left it, did not omit to use all the means in his power to gain as many friends as he could, neglecting none of those arts which are necessary for that purpose. About this time Messer Francesco died, leaving a son thirteen years of age named Pagolo, and having appointed Castruccio to be his son’s tutor and administrator of his estate. Before he died Francesco called Castruccio to him, and prayed him to show Pagolo that goodwill which he (Francesco) had always shown to HIM, and to render to the son the gratitude which he had not been able to repay to the father. Upon the death of Francesco, Castruccio became the governor and tutor of Pagolo, which increased enormously his power and position, and created a certain amount of envy against him in Lucca in place of the former universal goodwill, for many men suspected him of harbouring tyrannical intentions. Among these the leading man was Giorgio degli Opizi, the head of the Guelph party. This man hoped after the death of Messer Francesco to become the chief man in Lucca, but it seemed to him that Castruccio, with the great abilities which he already showed, and holding the position of governor, deprived him of his opportunity; therefore he began to sow those seeds which should rob Castruccio of his eminence. Castruccio at first treated this with scorn, but afterwards he grew alarmed, thinking that Messer Giorgio might be able to bring him into disgrace with the deputy of King Ruberto of Naples and have him driven out of Lucca.

How know we whether Socrates were so eminent indeed, and of so extraordinary a disposition? For that he died more gloriously, that he disputed with the Sophists more subtilty; that he watched in the frost more assiduously; that being commanded to fetch innocent Salaminius, he refused to do it more generously; all this will not serve. Nor that he walked in the streets, with much gravity and majesty, as was objected unto him by his adversaries: which nevertheless a man may well doubt of, whether it were so or no, or, which above all the rest, if so be that it were true, a man would well consider of, whether commendable, or dis-commendable. The thing therefore that we must inquire into, is this; what manner of soul Socrates had: whether his disposition was such; as that all that he stood upon, and sought after in this world, was barely this, that he might ever carry himself justly towards men, and holily towards the Gods. Neither vexing himself to no purpose at the wickedness of others, nor yet ever condescending to any man's evil fact, or evil intentions, through either fear, or engagement of friendship. Whether of those things that happened unto him by God's appointment, he neither did wonder at any when it did happen, or thought it intolerable in the trial of it. And lastly, whether he never did suffer his mind to sympathise with the senses, and affections of the body. For we must not think that Nature hath so mixed and tempered it with the body, as that she hath not power to circumscribe herself, and by herself to intend her own ends and occasions.

It is as easy to suffer it always as to try it once; and it is no more than thousands of servants and poor people do every day in their lives. He that would live happily, must neither trust to good fortune nor submit to bad: he must stand upon his guard against all assaults; he must stick to himself, without any dependence upon other people. Where the mind is tinctured with philosophy, there is no place for grief, anxiety, or superfluous vexations. It is prepossessed with virtue to the neglect of fortune, which brings us to a degree of security not to be disturbed. It is easier to give counsel than to take it; and a common thing for one choleric man to condemn another. We may be sometimes earnest in advising, but not violent or tedious. Few words, with gentleness and efficacy, are best: the misery is, that the wise do not need counsel, and fools will not take it. A good man, it is true, delights in it; and it is a mark of folly and ill-nature to hate reproof.

Provided that we look to our consciences, no matter for opinion: let me deserve well, though I hear ill. The common people take stomach and audacity for the marks of magnanimity and honor; and if a man be soft and modest, they look upon him as an easy fop; but when they come once to observe the dignity of his mind in the equality and firmness of his actions; and that his external quiet is founded upon an internal peace, the very same people who have him in esteem and admiration; for there is no man but approves of virtue, though but few pursue it; we see where it is, but we dare not venture to come at it: and the reason is, we overvalue that which we must quit to obtain it.

It is dangerous for a man too suddenly, or too easily, to believe himself. Wherefore let us examine, observe, and inspect our own hearts, for we ourselves are our own greatest flatterers: we should every night call ourselves to account, “What infirmity have I mastered to-day? what passion opposed? what temptation resisted? what virtue acquired?” Our vices will abate of themselves, if they be brought every day to the shrift. Oh the blessed sleep that follows such a diary! Oh the tranquillity, liberty, and greatness of that mind that is a spy upon itself, and a private censor of its own manners! It is my custom (says our author) every night, so soon as the candle is out, to run over all the words and actions of the past day; and I let nothing escape me; for why should I fear the sight of my own errors, when I can admonish and forgive myself? “I was a little too hot in such a dispute: my opinion might have been as well spared, for it gave offence, and did no good at all. The thing was true, but all truths are not to be spoken at all times; I would I had held my tongue, for there is no contending either with fools or our superiors. I have done ill, but it shall be so no more.” If every man would but thus look into himself, it would be the better for us all. What can be more reasonable than this daily review of a life that we cannot warrant for a moment? Our fate is set, and the first breath we draw is only the first motion toward our last: one cause depends upon another; and the course of all things, public and private, is but a long connection of providential appointments. There is a great variety in our lives, but all tends to the same issue. Nature may use her own bodies as she pleases; but a good man has this consolation, that nothing perishes which he can call his own. It is a great comfort that we are only condemned to the same fate with the universe; the heavens themselves are mortal as well as our bodies; Nature has made us passive, and to suffer is our lot.