402 FAMILIAR COLLOQUIES.
He. I call that evil that breaks the friendship between God and man. Sp. But I believe there are very few that are clear of evil of this kind. He. And I take those that are cleansed to be pure ; such as by the lather of tears, and soap of repentance, and fire of charity have washed away their pollutions. The sins of such persons are not only not hurtful to them, but oftentimes turn to a greater good. Sp. I know what soap and suds is; but I never heard that pollutions were purged away by fire. He. But if you go to the refiner's shop you will see gold purged by fire ; and there is a certain sort of flax which, being put into the fire, is not burnt, but shines brighter, and is as clear as water, and therefore is called living flax.
Sp. In truth, thou bringest us a paradox that is more paradoxical than all the paradoxes of the Stoics. Do not they live a pleasant life of whom Christ has said, " Blessed are they that mourn?" He. They seem to mourn to men of the world, but in reality they live deliciously, and, as the old saying is, .being anointed with honey, live sweetly ; so that, compared to them, Sardanapalus, Philoxenus. Apicius, or the most noted voluptuary lived but a miserable life. Sp. What you say is new, but it is scarce credible. He. Do but once make a trial, and you will say over and over that what I say is true. I do not question but I can make you sensible that it is not incredible. Sp. Go about it then. He. I will, if you will grant me something by way of pre- liminary. Sp. I will, if what you require be just. He. If you grant them me I will return them with interest. I suppose you will allow that there is a difference between the soul and the body ? Sp> There is so, and as much as between heaven and earth, immortal and mortal. He. And again, that false goods are not to be taken for true goods? Sp. No more than the shadows are to be taken for the bodies themselves, or the delusions of magicians, or the fancies of dreams are to be accounted for truth.
He. So far you have answered me well ; I suppose you will likewise grant me this, that there can be no real pleasure but in a sound mind. Sp. Why not? A person cannot take pleasure in the sun if his eyes are sore, or relish wine in a fever. He. Nor can I think Epicurus himself would embrace a pleasure that has more pain in it, and of longer con- tinuance than the pleasure itself. Sp> In my opinion, neither he nor anybody else that has any sense would. He. I will presume you will grant me this, that God himself is the chiefest good, than which nothing is more glorious, more lovely, and more pleasant, Sp. Nobody would deny that but one that is more brutish than a Cyclops* But what then ? He. Well, then, now yoi have granted me that nobody lives more pleasantly than they that live piously > and nobody more miser- ably and afflictedly than they that live wickedly. Sp. Then I granted you more than I was aware of. He. But> as Plato says, that which lias been fairly granted ought not to be denied. Sp. Well, go on. He. A little puppy that is kept for pleasure is fed daintily, lies softly, plays and wantons continually; does not she live pleasantly then? Sp. Yes. He. Would you wish for such a life then ? Sp. No, by no means, unless I should wish to be a dog.
He. Then you confess that true pleasures proceed from the mind as from a fountain. Sp. It is plain they do. He. So great is the force of the mind that it often takes away the sense of outward pain,
