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It is a kind of spiteful comfort, that whoever does me an injury may receive one; and that there is a power over him that is above me. A man should stand as firm against all indignities as a rock does against the waves. As it is some satisfaction to a man in a mean condition that there is no security in a more prosperous; and as the loss of a son in a corner is borne with more patience upon the sight of a funeral carried out of a palace; so are injuries and contempts the more tolerable from a meaner person, when we consider, that the greatest men and fortunes are not exempt. The wisest also of mortals have their failings, and no man living is without the same excuse. The difference is, that we do not all of us transgress the same way; but we are obliged in humanity to bear one with another.

A generous prisoner cannot immediately comply with all the sordid and laborious offices of a slave. A footman that is not breathed cannot keep pace with his master’s horse. He that is over-watched may be allowed to be drowsy. All these things are to be weighed before we give any ear to the first impulse. If it be my duty to love my country, I must be kind also to my countrymen; if a veneration be due to the whole, so is a piety also to the parts: and it is the common interest to preserve them. We are all members of one body, and it is as natural to help one another as for the hands to help the feet, or the eyes the hands. Without the love and care of the parts, the whole can never be preserved, and we must spare one another because we are born for society, which cannot be maintained without a regard to particulars. Let this be a rule to us, never to deny a pardon, that does no hurt either to the giver or receiver. That may be well enough in one which is ill in another; and therefore we are not to condemn anything that is common to a nation; for custom defends it. But much more pardonable are those things which are common to mankind.

And let us equally refuse to believe, or allow to be repeated, the tale of Theseus son of Poseidon, or of Peirithous son of Zeus, going forth as they did to perpetrate a horrid rape; or of any other hero or son of a god daring to do such impious and dreadful things as they falsely ascribe to them in our day: and let us further compel the poets to declare either that these acts were not done by them, or that they were not the sons of gods;—both in the same breath they shall not be permitted to affirm. We will not have them trying to persuade our youth that the gods are the authors of evil, and that heroes are no better than men—sentiments which, as we were saying, are neither pious nor true, for we have already proved that evil cannot come from the gods.

It is a madness to be disordered at these fooleries; we consider the thing done, and not the doer of it. “It may be he did it unwillingly, or by chance. It was a trick put upon him, or he was forced to it. He did it for reward perhaps, not hatred; nor of his own accord, but he was urged on to it.” Nay, some regard must be had to the age of the person, or to fortune; and we must consult humanity and candor in the case. One does me a great mischief at unawares; another does me a very small one by design, or peradventure none at all, but intended me one. The latter was more in fault, but I will be angry with neither. We must distinguish betwixt what a man cannot do and what he will not. “It is true he has once offended me; but how often has he pleased me! He has offended me often, and in other kinds; and why should not I bear it as well now as I have done?” Is he my friend? why then, “It was against his will.” Is he my enemy? It is “no more than I looked for.” Let us give way to wise men, and not squabble with fools; and say thus to ourselves, “We have all of us our errors.” No man is so circumspect, so considerate, or so fearful of offending, but he has much to answer for.

or his insubordination to the river-god, on whose divinity he is ready to lay hands; or his offering to the dead Patroclus of his own hair, which had been previously dedicated to the other river-god Spercheius, and that he actually performed this vow; or that he dragged Hector round the tomb of Patroclus, and slaughtered the captives at the pyre; of all this I cannot believe that he was guilty, any more than I can allow our citizens to believe that he, the wise Cheiron’s pupil, the son of a goddess and of Peleus who was the gentlest of men and third in descent from Zeus, was so disordered in his wits as to be at one time the slave of two seemingly inconsistent passions, meanness, not untainted by avarice, combined with overweening contempt of gods and men.

In those cases where we ourselves are witnesses, we should take into consideration all the circumstances. If a child, it was ignorance: if a woman, a mistake: if done by command a necessity; if a man be injured, it is but quod pro quo: if a judge, he knows what he does: if a prince, I must submit; either if guilty, to justice, or if innocent, to fortune: if a brute, I make myself one by imitating it: if a calamity or disease, my best relief is patience: if providence, it is both impious and vain to be angry at it: if a good man, I will make the best of it: if a bad, I will never wonder at it. Nor is it only by tales and stories that we are inflamed, but suspicions, countenances, nay, a look or a smile, is enough to blow us up. In these cases, let us suspend our displeasure, and plead the cause of the absent. “Perhaps he is innocent; or, if not, I have time to consider of it and may take my revenge at leisure:” but when it is once executed it is not to be recalled. A jealous head is apt to take that to himself which was never meant him. Let us therefore trust to nothing but what we see, and chide ourselves where we are over-credulous. By this course we shall not be so easily imposed upon, nor put to trouble ourselves about things not worth the while: as the loitering of a servant upon an errand, and the tumbling of a bed, or the spilling of a glass of drink.