but lest the event should prove otherwise； 'tis better to let it alone；
for in things already past there needs no divination；
〃Ut quum facts sunt； tum ad conjecturam
aliqui interpretatione revocentur；〃
＇〃So as when they are come to pass； they may then by some
interpretation be recalled to conjecture〃
Cicero； De Divin。； ii。 31。＇
as 'tis said of Epimenides； that he always prophesied backward。
I have just seen a herdsman in Medoc； of about thirty years of age； who
has no sign of any genital parts； he has three holes by which he
incessantly voids his water； he is bearded； has desire； and seeks contact
with women。
Those that we call monsters are not so to God； who sees in the immensity
of His work the infinite forms that He has comprehended therein； and it
is to be believed that this figure which astonishes us has relation to
some other figure of the same kind unknown to man。 From His all wisdom
nothing but good； common； and regular proceeds； but we do not discern the
disposition and relation：
〃Quod crebro videt； non miratur； etiamsi；
cur fiat； nescit。 Quod ante non vidit； id；
si evenerit； ostentum esse censet。〃
＇〃What he often sees he does not admire； though he be ignorant how
it comes to pass。 When a thing happens he never saw before； he
thinks that it is a portent。〃Cicero； De Divin。； ii。 22。＇
Whatever falls out contrary to custom we say is contrary to nature； but
nothing； whatever it be； is contrary to her。 Let； therefore； this
universal and natural reason expel the error and astonishment that
novelty brings along with it。
CHAPTER XXXI
OF ANGER
Plutarch is admirable throughout； but especially where he judges of human
actions。 What fine things does he say in the comparison of Lycurgus and
Numa upon the subject of our great folly in abandoning children to the
care and government of their fathers？ The most of our civil governments；
as Aristotle says；〃 leave； after the manner of the Cyclopes； to every one
the ordering of their wives and children； according to their own foolish
and indiscreet fancy； and the Lacedaemonian and Cretan are almost the
only governments that have committed the education of children to the
laws。 Who does not see that in a state all depends upon their nurture
and bringing up？ and yet they are left to the mercy of parents； let them
be as foolish and ill…conditioned as they may； without any manner of
discretion。
Amongst other things； how often have I； as I have passed along our
streets； had a good mind to get up a farce； to revenge the poor boys whom
I have seen hided； knocked down； and miserably beaten by some father or
mother； when in their fury and mad with rage？ You shall see them come
out with fire and fury sparkling in their eyes：
〃Rabie jecur incendente； feruntur；
Praecipites； ut saxa jugis abrupta； quibus mons
Subtrahitur； clivoque latus pendente recedit；〃
＇〃They are headlong borne with burning fury as great stones torn
from the mountains； by which the steep sides are left naked and
bare。〃Juvenal； Sat。； vi。 647。＇
（and according to Hippocrates； the most dangerous maladies are they that
disfigure the countenance）； with a roaring and terrible voice； very often
against those that are but newly come from nurse； and there they are
lamed and spoiled with blows； whilst our justice takes no cognisance of
it； as if these maims and dislocations were not executed upon members of
our commonwealth：
〃Gratum est； quod patria； civem populoque dedisti；
Si facis； ut patrix sit idoneus； utilis agris；
Utilis et bellorum et pacis rebus agendis。〃
＇〃It is well when to thy country and the people thou hast given a
citizen； provided thou make fit for his country's service； useful to
till the earth； useful in affairs of war and peace〃
Juvenal； Sat。； xiv。 70。＇
There is no passion that so much transports men from their right judgment
as anger。 No one would demur upon punishing a judge with death who
should condemn a criminal on the account of his own choler； why； then；
should fathers and pedagogues be any more allowed to whip and chastise
children in their anger？ 'Tis then no longer correction； but revenge。
Chastisement is instead of physic to children； and would we endure a
physician who should be animated against and enraged at his patient？
We ourselves； to do well； should never lay a hand upon our servants
whilst our anger lasts。 When the pulse beats； and we feel emotion in
ourselves； let us defer the business； things will indeed appear otherwise
to us when we are calm and cool。 'Tis passion that then commands； 'tis
passion that speaks； and not we。 Faults seen through passion appear much
greater to us than they really are； as bodies do when seen through a
mist。 He who is hungry uses meat； but he who will make use of
chastisement should have neither hunger nor thirst to it。 And； moreover；
chastisements that are inflicted with weight and discretion are much
better received and with greater benefit by him who suffers； otherwise；
he will not think himself justly condemned by a man transported with
anger and fury； and will allege his master's excessive passion； his
inflamed countenance； his unwonted oaths； his emotion and precipitous
rashness； for his own justification：
〃Ora tument ira； nigrescunt sanguine venae；
Lumina Gorgoneo saevius igne micant。〃
＇〃Their faces swell； their veins grow black with rage； and their
eyes sparkle with Gorgonian fire。〃Ovid； De Art。 Amandi； iii。 503。＇
Suetonius reports that Caius Rabirius having been condemned by Caesar；
the thing that most prevailed upon the people （to whom he had appealed）
to determine the cause in his favour； was the animosity and vehemence
that Caesar had manifested in that sentence。
Saying is a different thing from doing； we are to consider the sermon
apart and the preacher apart。 These men lent themselves to a pretty
business who in our times have attempted to shake the truth of our Church
by the vices of her ministers； she extracts her testimony elsewhere； 'tis
a foolish way of arguing and that would throw all things into confusion。
A man whose morals are good may have false opinions； and a wicked man may
preach truth； even though he believe it not himself。 'Tis doubtless a
fine harmony when doing and saying go together； and I will not deny but
that saying； when the actions follow； is not of greater authority and
efficacy； as Eudamidas said； hearing a philosopher talk of military
affairs： 〃These things are finely said； but he who speaks them is not to
be believed for his ears have never been used to the sound of the
trumpet。〃 And Cleomenes； hearing an orator declaiming upon valour； burst
out into laughter； at which the other being angry； 〃I should；〃 said he to
him； 〃do the same if it were a swallow that spoke of this subject； but if
it were an eagle I should willingly hear him。〃 I perceive； methinks； in
the writings of the ancients； that he who speaks what he thinks； strikes
much more home than he who only feigns。 Hear Cicero speak of the love of
liberty： hear Brutus speak of it； the mere written words of this man
sound as if he would purchase it at the price of his life。 Let Cicero；
the father of eloquence； treat of the contempt of death； let Seneca do
the same： the first languishingly drawls it out so you perceive he would
make you resolve upon a thing on which he is not resolved himself； he
inspires you not with courage； for he himself has none； the other
animates and inflames you。 I never read an author； even of those who
treat of virtue and of actions； that I do not curiously inquire what kind
of a man he was himself； for the Ephori at Sparta； seeing a dissolute
fellow propose a wholesome advice to the people； commanded him to hold
his peace； and entreated a virtuous man to attribute to himself the
invention； and to propose it。 Plutarch's writings； if well understood；
sufficiently bespeak their author； and so that I think I know him even
into his soul； and yet I could wish that we had some fuller account of
his life。 And I am thus far wandered from my subject； upon the account
of the obligation I have to Aulus Gellius； for having left us in writing
this story of his manners； that brings me back to my subject of anger。
A slave of his； a vicious； ill…conditioned fellow； but who had the
precepts of philosophy often ringing in his ears； having for some offence
of his been stript by Plutarch's command； whilst he was being whipped；
muttered at first； that it was without cause and that he had done nothing
to deserve it； but at last falling in good earnest to exclaim against and
rail at his master； he reproached him that he was no philosopher； as he
had boasted himself to be： that he had often heard him say it was
indecent to be angry； nay； had written a book to that purpose； and that
the causing him to be so cruelly beaten； in the height of his rage；
totally gave the lie to all his writings； to which Plutarch calmly and
coldly answered； 〃How； ruffian；〃 said he； 〃by what dost thou judge that
I am now angry？ Does either my face； my colour； or my voice give any
manifestation of my being moved？ I do not think my eyes look fierce；
that my countenance appears troubled； or that my voice is dreadful： am I
red； do I foam； does any word escape my lips I ought to repent？ Do I
start？ Do I tremble with fury？ For those； I tell thee； are the true
signs of anger。〃 And so； turning to the fellow that was whipping him；
〃Ply on thy work；〃 said he； 〃whilst this gentleman and I dispute。〃 This
is his story。
Archytas Tarentinus； returning from a war wherein he had been captain…
general； found all things in his house in very great disorder； and his
lands quite out of tillage； through the ill husbandry of his receiver；
and having caused him to be called to him； 〃Go；〃 said he； 〃if I were not
in anger I would soundly drub your sides。〃 Plato likewise； being highly
offended with one of his slaves； gave Speusippus order to chastise him；
excusing himself from doing it bec