according to reason； he commanded his son and the senators who
accompanied him to take another course in their affairs：
〃Catoni； quum incredibilem natura tribuisset gravitatem；
eamque ipse perpetue constantia roboravisset； semperque
in proposito consilio permansisset； moriendum potius；
quam tyranni vultus aspiciendus； erat。〃
＇〃Cato； whom nature had given incredible dignity； which he had
fortified by perpetual constancy； ever remaining of his
predetermined opinion； preferred to die rather than to look
on the countenance of a tyrant。〃Cicero； De Ofc。； i。 31。＇
Every death ought to hold proportion with the life before it； we do not
become others for dying。 I always interpret the death by the life
preceding； and if any one tell me of a death strong and constant in
appearance； annexed to a feeble life； I conclude it produced by some
feeble cause； and suitable to the life before。 The easiness then of his
death and the facility of dying he had acquired by the vigour of his
soul； shall we say that it ought to abate anything of the lustre of his
virtue？ And who； that has his brain never so little tinctured with the
true philosophy； can be content to imagine Socrates only free from fear
and passion in the accident of his prison； fetters； and condemnation？
and that will not discover in him not only firmness and constancy （which
was his ordinary condition）； but； moreover； I know not what new
satisfaction； and a frolic cheerfulness in his last words and actions？
In the start he gave with the pleasure of scratching his leg when his
irons were taken off； does he not discover an equal serenity and joy in
his soul for being freed from past inconveniences； and at the same time
to enter into the knowledge of the things to come？ Cato shall pardon me；
if he please； his death indeed is more tragical and more lingering； but
yet this is； I know not how； methinks； finer。 Aristippus； to one that
was lamenting this death： 〃The gods grant me such an one；〃 said he。
A man discerns in the soul of these two great men and their imitators
（for I very much doubt whether there were ever their equals） so perfect a
habitude to virtue； that it was turned to a complexion。 It is no longer
a laborious virtue； nor the precepts of reason； to maintain which the
soul is so racked； but the very essence of their soul； its natural and
ordinary habit； they have rendered it such by a long practice of
philosophical precepts having lit upon a rich and fine nature； the
vicious passions that spring in us can find no entrance into them； the
force and vigour of their soul stifle and extinguish irregular desires；
so soon as they begin to move。
Now； that it is not more noble； by a high and divine resolution； to
hinder the birth of temptations； and to be so formed to virtue； that the
very seeds of vice are rooted out； than to hinder by main force their
progress； and； having suffered ourselves to be surprised with the first
motions of the passions； to arm ourselves and to stand firm to oppose
their progress； and overcome them； and that this second effect is not
also much more generous than to be simply endowed with a facile and
affable nature； of itself disaffected to debauchery and vice； I do not
think can be doubted； for this third and last sort of virtue seems to
render a man innocent； but not virtuous； free from doing ill； but not apt
enough to do well： considering also； that this condition is so near
neighbour to imperfection and cowardice； that I know not very well how to
separate the confines and distinguish them： the very names of goodness
and innocence are； for this reason； in some sort grown into contempt。
I very well know that several virtues； as chastity； sobriety； and
temperance； may come to a man through personal defects。 Constancy in
danger； if it must be so called； the contempt of death； and patience in
misfortunes； may ofttimes be found in men for want of well judging of
such accidents； and not apprehending them for such as they are。 Want of
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