disciples； 〃Let us go and hear Socrates； there I will be a pupil with you〃；
and； maintaining this doctrine of the Stoic sect； 〃that virtue was
sufficient to make a life completely happy； having no need of any other
thing whatever〃； except of the force of Socrates； added he。
That long attention that I employ in considering myself； also fits rile
to judge tolerably enough of others； and there are few things whereof I
speak better and with better excuse。 I happen very often more exactly to
see and distinguish the qualities of my friends than they do themselves：
I have astonished some with the pertinence of my description； and have
given them warning of themselves。 By having from my infancy been
accustomed to contemplate my own life in those of others； I have acquired
a complexion studious in that particular； and when I am once interit upon
it； I let few things about me； whether countenances； humours；
or discourses； that serve to that purpose； escape me。 I study all；
both what I am to avoid and what I am to follow。 Also in my friends；
I discover by their productions their inward inclinations； not by
arranging this infinite variety of so diverse and unconnected actions
into certain species and chapters； and distinctly distributing my parcels
and divisions under known heads and classes；
〃Sed neque quam multae species； nec nomina quae sint；
Est numerus。〃
＇〃But neither can we enumerate how many kinds there what are their
names。〃Virgil； Georg。； ii。 103。＇
The wise speak and deliver their fancies more specifically； and piece by
piece； I； who see no further into things than as use informs me； present
mine generally without rule and experimentally： I pronounce my opinion by
disjointed articles； as a thing that cannot be spoken at once and in
gross； relation and conformity are not to be found in such low and common
souls as ours。 Wisdom is a solid and entire building； of which every
piece keeps its place and bears its mark：
〃Sola sapientia in se tota conversa est。〃
＇〃Wisdom only is wholly within itself〃Cicero； De Fin。； iii。 7。＇
I leave it to artists； and I know not whether or no they will be able to
bring it about； in so perplexed； minute； and fortuitous a thing； to
marshal into distinct bodies this infinite diversity of faces； to settle
our inconstancy； and set it in order。 I do not only find it hard to
piece our actions to one another； but I moreover find it hard properly to
design each by itself by any principal quality； so ambiguous and variform
they are with diverse lights。 That which is remarked for rare in
Perseus； king of Macedon； 〃that his mind； fixing itself to no one
condition； wandered in all sorts of living； and represented manners so
wild and erratic that it was neither known to himself or any other what
kind of man he was；〃 seems almost to fit all the world； and； especially；
I have seen another of his make； to whom I think this conclusion might
more properly be applied； no moderate settledness； still running headlong
from one extreme to another； upon occasions not to be guessed at； no line
of path without traverse and wonderful contrariety： no one quality simple
and unmixed； so that the best guess men can one day make will be； that he
affected and studied to make himself known by being not to be known。 A
man had need have sound ears to hear himself frankly criticised； and as
there are few who can endure to hear it without being nettled； those who
hazard the undertaking it to us manifest a singular effect of friendship；
for 'tis to love sincerely indeed； to venture to wound and offend us； for
our own good。 I think it harsh to judge a man whose ill qualities are
more than his good ones： Plato requires three things in him who will
examine the soul of another： knowledge； benevolence； boldness。
I was sometimes asked； what I should have thought myself fit for； had any
one designed to make use of me； while I was of suitable years：
〃Dum melior vires sanguis dabat； aemula necdum
Temporibus geminis canebat sparsa senectus：〃
＇〃Whilst better blood gave me vigour； and before envious old age
whitened and thinned my temples。〃AEneid； V。 415。＇
〃for nothing；〃 said I； and I willingly excuse myself from knowing
anything which enslaves me to others。 But I had told the truth to my
master；＇Was this Henri VI。？ D。W。＇ and had regulated his manners； if
he had so pleased； not in gross； by scholastic lessons； which I
understand not； and from which I see no true reformation spring in those
that do； but by observing them by leisure； at all opportunities； and
simply and naturally judging them as an eye…witness； distinctly one by
one； giving him to understand upon what terms he was in the common
opinion； in opposition to his flatterers。 There is none of us who would
not be worse than kings； if so continually corrupted as they are with
that sort of canaille。 How； if Alexander； that great king and
philosopher； cannot defend himself from them！
I should have had fidelity； judgment； and freedom enough for that
purpose。 It would be a nameless office； otherwise it would lose its
grace and its effect； and 'tis a part that is not indifferently fit for
all men； for truth itself has not the privilege to be spoken at all times
and indiscriminately； its use； noble as it is； has its circumspections
and limits。 It often falls out； as the world goes； that a man lets it
slip into the ear of a prince； not only to no purpose； but moreover
injuriously and unjustly； and no man shall make me believe that a
virtuous remonstrance may not be viciously applied； and that the interest
of the substance is not often to give way to that of the form。
For such a purpose； I would have a man who is content with his own
fortune：
〃Quod sit； esse velit； nihilque malit；〃
＇Who is pleased with what he is and desires nothing further。〃
Martial； x。 ii； 18。＇
and of moderate station； forasmuch as； on the one hand； he would not be
afraid to touch his master's heart to the quick； for fear by that means
of losing his preferment： and； on the other hand； being of no high
quality； he would have more easy communication with all sorts of people。
I would have this office limited to only one person； for to allow the
privilege of his liberty and privacy to many； would beget an inconvenient
irreverence； and of that one； I would above all things require the
fidelity of silence。
A king is not to be believed when he brags of his constancy in standing
the shock of the enemy for his glory； if for his profit and amendment he
cannot stand the liberty of a friend's advice； which has no other power
but to pinch his ear； the remainder of its effect being still in his own
hands。 Now； there is no condition of men whatever who stand in so great
need of true and free advice and warning； as they do： they sustain a
public life； and have to satisfy the opinion of so many spectators； that；
as those about them conceal from them whatever should divert them from
their own way； they insensibly find themselves involved in the hatred and
detestation of their people； often upon occasions which they might have
avoided without any prejudice even of their pleasures themselves； had
they been advised and set right in time。 Their favourites commonly have
more regard to themselves than to their master； and indeed it answers
with them； forasmuch as； in truth； most offices of real friendship； when
applied to the sovereign； are under a rude and dangerous hazard； so that
therein there is great need； not only of very great affection and
freedom； but of courage too。
In fine； all this hodge…podge which I scribble here； is nothing but a
register of the essays of my own life； which； for the internal soundness；
is exemplary enough to take instruction against the grain； but as to
bodily health； no man can furnish out more profitable experience than I；
who present it pure； and no way corrupted and changed by art or opinion。
Experience is properly upon its own dunghill in the subject of physic；
where reason wholly gives it place： Tiberius said that whoever had lived
twenty years ought to be responsible to himself for all things that were
hurtful or wholesome to him； and know how to order himself without
physic；
＇All that Suetonius says in his Life of Tiberius is that this
emperor； after he was thirty years old； governed his health without
the aid of physicians； and what Plutarch tells us； in his essay on
the Rules and Precepts of Health； is that Tiberius said that the man
who； having attained sixty years； held out his pulse to a physician
was a fool。＇
and he might have learned it of Socrates； who； advising his disciples to
be solicitous of their health as a chief study； added that it was hard if
a man of sense； having a care to his exercise and diet； did not better
know than any physician what was good or ill for him。 And physic itself
professes always to have experience for the test of its operations： so
Plato had reason to say that； to be a right physician； it would be
necessary that he who would become such； should first himself have passed
through all the diseases he pretends to cure； and through all the
accidents and circumstances whereof he is to judge。 'Tis but reason they
should get the pox； if they will know how to cure it； for my part；
I should put myself into such hands； the others but guide us； like him
who paints seas and rocks and ports sitting at table； and there makes the
model of a ship sailing in all security； but put him to the work itself；
he knows not at which end to begin。 They make such a description of our
maladies as a town crier does of a lost horse or dogsuch a color； such
a height； such an earbut bring it to him and he knows it not； for all
that。 If physic should one day give me some good and visible relief；
then truly I will cry out in good earnest：
〃Tandem effcaci do manus scientiae。〃
＇〃Show me and efficacious science； and I will take it by the hand。〃
Horace； xvii。 I。＇
The arts that promise to keep our bodies and souls in health promise a
great deal； but； withal；