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apprehension and stupidity sometimes counterfeit virtuous effects as I
have often seen it happen； that men have been commended for what really
merited blame。 An Italian lord once said this； in my presence； to the
disadvantage of his own nation： that the subtlety of the Italians； and
the vivacity of their conceptions were so great； and they foresaw the
dangers and accidents that might befall them so far off； that it was not
to be thought strange； if they were often； in war； observed to provide
for their safety； even before they had discovered the peril； that we
French and the Spaniards； who were not so cunning； went on further； and
that we must be made to see and feel the danger before we would take the
alarm； but that even then we could not stick to it。 But the Germans and
Swiss； more gross and heavy； had not the sense to look about them； even
when the blows were falling about their ears。 Peradventure； he only
talked so for mirth's sake； and yet it is most certain that in war raw
soldiers rush into dangers with more precipitancy than after they have
been cudgelled* （The original has eschauldexscalded）
〃Haud ignarus 。 。 。 。 quantum nova gloria in armis；
Et praedulce decus； primo certamine possit。〃
＇〃Not ignorant how much power the fresh glory of arms and sweetest
honour possess in the first contest。〃AEneid； xi。 154＇
For this reason it is that； when we judge of a particular action； we are
to consider the circumstances； and the whole man by whom it is performed；
before we give it a name。
To instance in myself： I have sometimes known my friends call that
prudence in me； which was merely fortune； and repute that courage and
patience； which was judgment and opinion； and attribute to me one title
for another； sometimes to my advantage and sometimes otherwise。 As to
the rest； I am so far from being arrived at the first and most perfect
degree of excellence； where virtue is turned into habit； that even of the
second I have made no great proofs。 I have not been very solicitous to
curb the desires by which I have been importuned。 My virtue is a virtue；
or rather an innocence； casual and accidental。 If I had been born of a
more irregular complexion； I am afraid I should have made scurvy work；
for I never observed any great stability in my soul to resist passions；
if they were never so little vehement： I know not how to nourish quarrels
and debates in my own bosom； and； consequently； owe myself no great
thanks that I am free from several vices：
〃Si vitiis mediocribus et mea paucis
Mendosa est natura； alioqui recta； velut si
Egregio inspersos reprehendas corpore naevos：〃
＇〃If my nature be disfigured only with slight and few vices； and is
otherwise just； it is as if you should blame moles on a fair body。〃
Horatius； Sat。； i。 6； 65。＇
I owe it rather to my fortune than my reason。 She has caused me to be
descended of a race famous for integrity and of a very good father； I
know not whether or no he has infused into me part of his humours； or
whether domestic examples and the good education of my infancy have
insensibly assisted in the work； or； if I was otherwise born so：
〃Seu Libra； seu me Scorpius adspicit
Formidolosus； pars violentior
Natalis hors； seu tyrannus
Hesperive Capricornus undae：〃
＇〃Whether the Balance or dread Scorpio； more potent over my natal
hour； aspects me； or Capricorn； supreme over the Hesperian sea。〃
Horace； Od。； ii。 117。＇
but so it is； that I have naturally a horror for most vices。 The answer
of Antisthenes to him who asked him； which was the best apprenticeship
〃to unlearn evil；〃 seems to point at this。 I have them in horror； I say；
with a detestation so natural； and so much my own； that the same instinct
and impression I brought of them with me from my nurse； I yet retain； and
no temptation whatever has had the power to make me alter it。 Not so
much as my own discourses； which in some things lashing out of the common
road might seem easily to license me to actions that my natural
inclination makes me hate。 I will say a prodigious thing； but I will say
it； however： I find myself in many things more under reputation by my
manners than by my opinion； and my concupiscence less debauched than my
reason。 Aristippus instituted opinions so bold in favour of pleasure and
riches as set all the philosophers against him： but as to his manners；
Dionysius the tyrant； having presented three beautiful women before him；
to take his choice； he made answer； that he would choose them all； and
that Paris got himself into trouble for having preferred one before the
other two： but； having taken them home to his house； he sent them back
untouched。 His servant finding himself overladen upon the way； with the
money he carried after him； he ordered him to pour out and throw away
that which troubled him。 And Epicurus； whose doctrines were so
irreligious and effeminate； was in his life very laborious and devout；
he wrote to a friend of his that he lived only upon biscuit and water；
entreating him to send him a little cheese； to lie by him against he had
a mind to make a feast。 Must it be true； that to be a perfect good man；
we must be so by an occult； natural； and universal propriety； without
law； reason； or example？ The debauches wherein I have been engaged； have
not been； I thank God； of the worst sort； and I have condemned them in
myself； for my judgment was never infected by them； on the contrary；
I accuse them more severely in myself than in any other； but that is all；
for； as to the rest。 I oppose too little resistance and suffer myself to
incline too much to the other side of the balance； excepting that I
moderate them； and prevent them from mixing with other vices； which for
the most part will cling together； if a man have not a care。 I have
contracted and curtailed mine； to make them as single and as simple as I
can：
〃Nec ultra
Errorem foveo。〃
＇〃Nor do I cherish error further。〃
or： 〃Nor carry wrong further。〃
Juvenal； viii。 164。＇
For as to the opinion of the Stoics； who say； 〃That the wise man when he
works； works by all the virtues together； though one be most apparent；
according to the nature of the action〃； and herein the similitude of a
human body might serve them somewhat； for the action of anger cannot
work； unless all the humours assist it； though choler predominate；
if they will thence draw a like consequence； that when the wicked man
does wickedly； he does it by all the vices together； I do not believe it
to be so； or else I understand them not； for I by effect find the
contrary。 These are sharp； unsubstantial subleties； with which
philosophy sometimes amuses itself。 I follow some vices； but I fly
others as much as a saint would do。 The Peripatetics also disown this
indissoluble connection； and Aristotle is of opinion that a prudent and
just man may be intemperate and inconsistent。 Socrates confessed to som