senator and the third, there being as much disagreement in the election of the new, as consent in the putting out of the old. In the end, growing weary of this bustle to no purpose, they began, some one way and some another, to steal out of the assembly: every one carrying back this resolution in his mind, that the oldest and best known evil was ever more supportable than one that was, new and untried.

Seeing how miserably we are agitated (for what have we not done!)

              "Eheu! cicatricum, et sceleris pudet,
               Fratrumque: quid nos dura refugimus
               AEtas? quid intactum nefasti
               Liquimus? Unde manus inventus
               Metu Deorum continuit? quibus
               Pepercit aris."

["Alas! our crimes and our fratricides are a shame to us! What crime does this bad age shrink from? What wickedness have we left undone? What youth is restrained from evil by the fear of the gods? What altar is spared?"—Horace, Od., i. 33, 35]

I do not presently conclude,

                              "Ipsa si velit Salus,
               Servare prorsus non potest hanc familiam;"

     ["If the goddess Salus herself wish to save this family, she
     absolutely cannot"—Terence, Adelph., iv. 7, 43.]

we are not, peradventure, at our last gasp. The conservation of states is a thing that, in all likelihood, surpasses our understanding;—a civil government is, as Plato says, a mighty and puissant thing, and hard to be dissolved; it often continues against mortal and intestine diseases, against the injury of unjust laws, against tyranny, the corruption and ignorance of magistrates, the licence and sedition of the people. In all our fortunes, we compare ourselves to what is above us, and still look towards those who are better: but let us measure ourselves with what is below us: there is no condition so miserable wherein a man may not find a thousand examples that will administer consolation. 'Tis our vice that we more unwillingly look upon what is above, than willingly upon what is below; and Solon was used to say, that "whoever would make a heap of all the ills together, there is no one who would not rather choose to bear away the ills he has than to come to an equal division with all other men from that heap, and take his share." Our government is, indeed, very sick, but there have been others more sick without dying. The gods play at ball with us and bandy us every way:

"Enimvero Dii nos homines quasi pilas habent."

The stars fatally destined the state of Rome for an example of what they could do in this kind: in it are comprised all the forms and adventures that concern a state: all that order or disorder, good or evil fortune, can do. Who, then, can despair of his condition, seeing the shocks and commotions wherewith Rome was tumbled and tossed, and yet withstood them all? If the extent of dominion be the health of a state (which I by no means think it is, and Isocrates pleases me when he instructs Nicocles not to envy princes who have large dominions, but those who know how to preserve those which have fallen into their hands), that of Rome was never so sound, as when it was most sick. The worst of her forms was the most fortunate; one can hardly discern any image of government under the first emperors; it is the most horrible and tumultuous confusion that can be imagined; it endured it, notwithstanding, and therein continued, preserving not a monarchy limited within its own bounds, but so many nations so differing, so remote, so disaffected, so confusedly commanded, and so unjustly conquered:

              "Nec gentibus ullis
               Commodat in populum, terra pelagique potentem,
               Invidiam fortuna suam."

     ["Fortune never gave it to any nation to satisfy its hatred against
     the people, masters of the seas and of the earth."—Lucan, i. 32.]

Everything that totters does not fall. The contexture of so great a body holds by more nails than one; it holds even by its antiquity, like old buildings, from which the foundations are worn away by time, without rough-cast or mortar, which yet live and support themselves by their own weight:

                   "Nec jam validis radicibus haerens,
                    Pondere tuta suo est."

Moreover, it is not rightly to go to work, to examine only the flank and the foss, to judge of the security of a place; we must observe which way approaches can be made to it, and in what condition the assailant is: few vessels sink with their own weight, and without some exterior violence. Now, let us everyway cast our eyes; everything about us totters; in all the great states, both of Christendom and elsewhere, that are known to us, if you will but look, you will there see evident menace of alteration and ruin:

         "Et sua sunt illis incommoda; parque per omnes
          Tempestas."

          ["They all share in the mischief; the tempest rages
          everywhere."—AEneid, ii.]

Astrologers may very well, as they do, warn us of great revolutions and imminent mutations: their prophecies are present and palpable, they need not go to heaven to foretell this. There is not only consolation to be extracted from this universal combination of ills and menaces, but, moreover, some hopes of the continuation of our state, forasmuch as, naturally, nothing falls where all falls: universal sickness is particular health: conformity is antagonistic to dissolution. For my part, I despair not, and fancy that I discover ways to save us:

                   "Deus haec fortasse benigna
                    Reducet in sedem vice."

     ["The deity will perchance by a favourable turn restore us to our
     former position."—Horace, Epod., xiii. 7.]

Who knows but that God will have it happen, as in human bodies that purge and restore themselves to a better state by long and grievous maladies, which render them more entire and perfect health than that they took from them? That which weighs the most with me is, that in reckoning the symptoms of our ill, I see as many natural ones, and that Heaven sends us, and properly its own, as of those that our disorder and human imprudence contribute to it. The very stars seem to declare that we have already continued long enough, and beyond the ordinary term. This also afflicts me, that the mischief which nearest threatens us, is not an alteration in the entire and solid mass, but its dissipation and divulsion, which is the most extreme of our fears.

I, moreover, fear, in these fantasies of mine, the treachery of my memory, lest, by inadvertence, it should make me write the same thing twice. I hate to examine myself, and never review, but very unwillingly, what has once escaped my pen. I here set down nothing new. These are common thoughts, and having, peradventure, conceived them an hundred times, I am afraid I have set them down somewhere else already. Repetition is everywhere troublesome, though it were in Homer; but 'tis ruinous in things that have only a superficial and transitory show. I do not love over-insisting, even in the most profitable things, as in Seneca; and the usage of his stoical school displeases me, to repeat, upon every