Plutarch says somewhere that he does not find so great a difference betwixt beast and beast as he does betwixt man and man; which he says in reference to the internal qualities and perfections of the soul. And, in truth, I find so vast a distance betwixt Epaminondas, according to my judgment of him, and some that I know, who are yet men of good sense, that I could willingly enhance upon Plutarch, and say that there is more difference betwixt such and such a man than there is betwixt such a man and such a beast:
["Ah! how much may one man surpass another!"--Terence, Eunuchus, ii. 2.] and that there are as many and innumerable degrees of mind as there are cubits betwixt this and heaven. But as touching the estimate of men, 'tis strange that, ourselves excepted, no other creature is esteemed beyond its proper qualities; we commend a horse for his strength and sureness of foot, "Volucrem Sic laudamus equum, facili cui plurima palma Fervet, et exsultat rauco victoria circo,"
["So we praise the swift horse, for whose easy mastery many a hand glows in applause, and victory exults in the hoarse circus.--"Juvenal, viii. 57.] and not for his rich caparison; a greyhound for his speed of heels, not for his fine collar; a hawk for her wing, not for her gesses and bells.
Why, in like manner, do we not value a man for what is properly his own?
He has a great train, a beautiful palace, so much credit, so many thousand pounds a year: all these are about him, but not in him. You will not buy a pig in a poke: if you cheapen a horse, you will see him stripped of his housing-cloths, you will see him naked and open to your eye; or if he be clothed, as they anciently were wont to present them to princes to sell, 'tis only on the less important parts, that you may not so much consider the beauty of his colour or the breadth of his crupper, as principally to examine his legs, eyes, and feet, which are the members of greatest use:
"Regibus hic mos est: ubi equos mercantur, opertos Inspiciunt; ne, si facies, ut saepe, decora Molli fulta pede est, emptorem inducat hiantem"
["This is the custom of kings: when they buy horses, they have open inspection, lest, if a fair head, as often chances, is supported by a weak foot, it should tempt the gaping purchaser."--Horace, Sat., i. 2, 86.] why, in giving your estimate of a man, do you prize him wrapped and muffled up in clothes? He then discovers nothing to you but such parts as are not in the least his own, and conceals those by which alone one may rightly judge of his value. 'Tis the price of the blade that you inquire into, not of the scabbard: you would not peradventure bid a farthing for him, if you saw him stripped. You are to judge him by himself and not by what he wears; and, as one of the ancients very pleasantly said: "Do you know why you repute him tall? You reckon withal the height of his pattens." --[Seneca, Ep. 76.]-- The pedestal is no part of the statue. Measure him without his stilts; let him lay aside his revenues and his titles; let him present himself in his shirt. Then examine if his body be sound and sprightly, active and disposed to perform its functions. What soul has he? Is she beautiful, capable, and happily provided of all her faculties? Is she rich of what is her own, or of what she has borrowed? Has fortune no hand in the affair? Can she, without winking, stand the lightning of swords? is she indifferent whether her life expire by the mouth or through the throat? Is she settled, even and content? This is what is to be examined, and by that you are to judge of the vast differences betwixt man and man. Is he:
"Sapiens, sibique imperiosus, Quern neque pauperies, neque mors, neque vincula terrent;
Responsare cupidinibus, contemnere honores Fortis; et in seipso totus teres atque rotundus, Externi ne quid valeat per laeve morari;
In quem manca ruit semper fortuna?"
["The wise man, self-governed, whom neither poverty, nor death, nor chains affright: who has the strength to resist his appetites and to contemn honours: who is wholly self-contained: whom no external objects affect: whom fortune assails in vain."--Horace, Sat., ii. 7,] such a man is five hundred cubits above kingdoms and duchies; he is an absolute monarch in and to himself:
"Sapiens, . . . Pol! ipse fingit fortunam sibi;"
["The wise man is the master of his own fortune,"--Plautus, Trin., ii. 2, 84.] what remains for him to covet or desire?
"Nonne videmus, Nil aliud sibi naturam latrare, nisi ut, quoi Corpore sejunctus dolor absit, mente fruatur, Jucundo sensu, cura semotu' metuque?"
["Do we not see that human nature asks no more for itself than that, free from bodily pain, it may exercise its mind agreeably, exempt from care and fear."--Lucretius, ii. 16.]
Compare with such a one the common rabble of mankind, stupid and mean-spirited, servile, instable, and continually floating with the tempest of various passions, that tosses and tumbles them to and fro, and all depending upon others, and you will find a greater distance than betwixt heaven and earth; and yet the blindness of common usage is such that we make little or no account of it; whereas if we consider a peasant and a king, a nobleman and a vassal, a magistrate and a private man, a rich man and a poor, there appears a vast disparity, though they differ no more, as a man may say, than in their breeches.
In Thrace the king was distinguished from his people after a very pleasant and especial manner; he had a religion by himself, a god all his own, and which his subjects were not to presume to adore, which was Mercury, whilst, on the other hand, he disdained to have anything to do with theirs, Mars, Bacchus, and Diana. And yet they are no other than pictures that make no essential dissimilitude; for as you see actors in a play representing the person of a duke or an emperor upon the stage, and immediately after return to their true and original condition of valets and porters, so the emperor, whose pomp and lustre so dazzle you in public:
