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Essay XLIV: Of Deformity
Essay XLIV: Of Deformity
Deformed persons are commonly even with nature; for as nature hath done
ill by them, so do they by nature; being for the most part (as the Scripture
saith) void of natural affection; and so they have their revenge of nature.
Certainly there is a consent ^1 between the body and the mind; and where
nature erreth in the one, she ventureth in the other. Ubi peccat in uno,
periclitatur in altero. But because there is in man an election touching the
frame of his mind, and a necessity in the frame of his body, the stars of
natural inclination are sometimes obscured by the sun of discipline and
virtue. Therefore it is good to consider of deformity, not as a sign, which is
more deceivable; but as a cause, which seldom faileth of the effect. Whosoever
hath anything fixed in his person that doth induce contempt, hath also a
perpetual spur in himself to rescue and deliver himself from scorn. Therefore
all deformed persons are extreme bold. First, as in their own defence, as
being exposed to scorn; but in process of time by a general habit. Also it
stirreth in them industry, and especially of this kind, to watch and observe
the weakness of others, that they may have somewhat to repay. Again, in their
superiors, it quencheth jealousy towards them, as persons that they think they
may at pleasure despise: and it layeth their competitors and emulators asleep;
as never believing they should be in possibility of advancement, till they see
them in possession. So that upon the matter, ^2 in a great wit, deformity is
an advantage to rising. Kings in ancient times (and at this present in some
countries) were wont to put great trust in eunuchs; because they that are
envious towards all are more obnoxious ^3 and officious towards one. But yet
their trust towards them hath rather been as to good spials ^4 and good
whisperers, than good magistrates and officers. And much like is the reason of
deformed persons. Still the ground is, they will, if they be of spirit, seek
to free themselves from scorn; which must be either by virtue or malice; and
therefore let it not be marvelled if sometimes they prove excellent persons;
as was Agesilaus, Zanger the son of Solyman, Aesop, Gasca, Presidelt of Peru;
and Socrates may go likewise amongst them; with others.
[Footnote 1: Agreement.]
[Footnote 2: On the whole.]
[Footnote 3: Subservient.]
[Footnote 4: Spies.]
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