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himself； taking the free and natural rules for his own share； feeling
assured of a firm and entire health：
〃Curentur dubii medicis majoribus aegri。〃
＇〃Desperate maladies require the best doctors。〃
Juvenal； xiii。 124。＇
Antisthenes allows a sage to love； and to do whatever he thinks
convenient； without regard to the laws； forasmuch as he is better advised
than they； and has a greater knowledge of virtue。 His disciple Diogenes
said； that 〃men to perturbations were to oppose reason： to fortune；
courage： to the laws； nature。〃 For tender stomachs； constrained and
artificial recipes must be prescribed： good and strong stomachs serve
themselves simply with the prescriptions of their own natural appetite；
after this manner do our physicians proceed； who eat melons and drink
iced wines； whilst they confine their patients to syrups and sops。
〃I know not；〃 said the courtezan Lais； 〃what they may talk of books；
wisdom； and philosophy； but these men knock as often at my door as any
others。〃 At the same rate that our licence carries us beyond what is
lawful and allowed； men have； often beyond universal reason； stretched
the precepts and rules of our life：
〃Nemo satis credit tantum delinquere； quantum
Permittas。〃
＇〃No one thinks he has done ill to the full extent of what he may。〃
Juvenal； xiv。 233。＇
It were to be wished that there was more proportion betwixt the command
and the obedience； and the mark seems to be unjust to which one cannot
attain。 There is no so good man； who so squares all his thoughts and
actions to the laws； that he is not faulty enough to deserve hanging ten
times in his life； and he may well be such a one； as it were great
injustice and great harm to punish and ruin：
〃Ole； quid ad te
De cute quid faciat ille vel ille sua？〃
＇〃Olus； what is it to thee what he or she does with their skin？〃
Martial； vii。 9； I。＇
and such an one there may be； who has no way offended the laws； who；
nevertheless； would not deserve the character of a virtuous man； and whom
philosophy would justly condemn to be whipped； so unequal and perplexed
is this relation。 We are so far from being good men； according to the
laws of God； that we cannot be so according to our own human wisdom never
yet arrived at the duties it had itself prescribed； and could it arrive
there； it would still prescribe to itself others beyond； to which it
would ever aspire and pretend； so great an enemy to consistency is our
human condition。 Man enjoins himself to be necessarily in fault： he is
not very discreet to cut out his own duty by the measure of another being
than his own。 To whom does he prescribe that which he does not expect
any one should perform？ is he unjust in not doing what it is impossible
for him to do？ The laws which condemn us not to be able； condemn us for
not being able。
At the worst； this difform liberty of presenting ourselves two several
ways； the actions after one manner and the reasoning after another； may
be allowed to those who only speak of things； but it cannot be allowed to
those who speak of themselves； as I do： I must march my pen as I do my
feet。 Common life ought to have relation to the other lives： the virtue
of Cato was vigorous beyond the reason of the age he lived in； and for a
man who made it his business to govern others； a man dedicated to the
public service； it might be called a justice； if not unjust； at least
vain and out of season。 Even my own manners； which differ not above an
inch from those current amongst us； render me； nevertheless； a little
rough and unsociable at my age。 I know not whether it be without reason
that I am disgusted with the world I frequent； but I know very well that
it would be without reason； should I complain of its being disgusted with
me； seeing I am so with it。 The virtue that is assigned to the affairs
of the world is a virtue of many wavings； corners； and elbows； to join
and adapt itself to human frailty； mixed and artificial； not straight；
clear； constant； nor purely innocent。 Our annals to this very day
reproach one of our kings for suffering himself too simply to be carried
away by the conscientious persuasions of his confessor： affairs of state
have bolder precepts；
〃Exeat aula；
Qui vult esse pius。〃
＇〃Let him who will be pious retire from the court。〃
Lucan； viii。 493＇
I formerly tried to employ in the service of public affairs opinions and
rules of living； as rough； new； unpolished or unpolluted； as they were
either born with me； or brought away from my education； and wherewith I
serve my own turn； if not so commodiously； at least securely； in my own
particular concerns： a scholastic and novice virtue； but I have found
them unapt and dangerous。 He who goes into a crowd must now go one way
and then another； keep his elbows close； retire or advance； and quit the
straight way； according to what he encounters； and must live not so much
according to his own method as to that of others； not according to what
he proposes to himself； but according to what is proposed to him；
according to the time； according to the men； according to the occasions。
Plato says； that whoever escapes from the world's handling with clean
breeches； escapes by miracle： and says withal； that when he appoints his
philosopher the head of a government； he does not mean a corrupt one like
that of Athens； and much less such a one as this of ours； wherein wisdom
itself would be to seek。 A good herb； transplanted into a soil contrary
to its own nature； much sooner conforms itself to the soil than it
reforms the soil to it。 I found that if I had wholly to apply myself to
such employments； it would require a great deal of change and new
modelling in me before I could be any way fit for it： And though I could
so far prevail upon myself （and why might I not with time and diligence
work such a feat）； I would not do it。 The little trial I have had of
public employment has been so much disgust to me； I feel at times
temptations toward ambition rising in my soul； but I obstinately oppose
them：
〃At tu； Catulle； obstinatus obdura。〃
＇〃But thou； Catullus； be obstinately firm。〃Catullus； viii。 19。＇
I am seldom called to it； and as seldom offer myself uncalled； liberty
and laziness； the qualities most predominant in me； are qualities
diametrically contrary to that trade。 We cannot well distinguish the
faculties of men； they have divisions and limits hard and delicate to
choose； to conclude from the discreet conduct of a private life a
capacity for the management of public affairs is to conclude ill； a man
may govern himself well who cannot govern others so； and compose Essays
who could not work effects： men there may be who can order a siege well；
who would ill marshal a battle； who can speak well in private； who would
ill harangue a people or a prince； nay； 'tis peradventure rather a
testimony in him who can do the one that he cannot do the other； than
otherwise。 I find that elevated souls are not much more proper for mean
things than mean souls are for high ones。 Could it be imagined that
Socrates should have administered occasion of laughter； at the expense of
his own reputation； to the Athenians for： having never been able to sum
up the votes of his tribe； to deliver it to the council？ Truly； the
veneration I have for the perfections of this great man deserves that his
fortune should furnish； for the excuse of my principal imperfections； so
magnificent an example。 Our sufficiency is cut out into small parcels；
mine has no latitude； and is also very contemptible in number。
Saturninus； to those who had conferred upon him the command in chief：
〃Companions；〃 said he； 〃you have lost a good captain； to make of him a
bad general。〃
Whoever boasts； in so sick a time as this； to employ a true and sincere
virtue in the world's service； either knows not what it is； opinions
growing corrupt with manners （and； in truth； to hear them describe it； to
hear the most of them glorify themselves in their deportments； and lay
down their rules； instead of painting virtue； they paint pure vice and
injustice； and so represent it false in the education of princes）； or if
he does know it； boasts unjustly and let him say what he will； does a
thousand things of which his own conscience must necessarily accuse him。
I should willingly take Seneca's word on the experience he made upon the
like occasion； provided he would deal sincerely with me。 The most
honourable mark of goodness in such a necessity is freely to confess both
one's own faults and those of others； with the power of its virtue to
stay one's inclination towards evil； unwillingly to follow this
propension； to hope better； to desire better。 I perceive that in these
divisions wherein we are involved in France； every one labours to defend
his cause； but even the very best of them with dissimulation and
disguise： he who would write roundly of the true state of the quarrel；
would write rashly and wrongly。 The most just party is at