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, between the body and the mind;

and where nature erreth in the one, she ventureth

in the other.  Ubi peccat in uno, periclitatur in al-

tero.  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 inclina-

tion are sometimes obscured, by the sun of disci-

pline 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 ex-

posed to scorn; but in process of time, by a general

habit.  Also it stirreth in them industry, and espe-

cially of this kind, to watch and observe the weak-

ness 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 believ-

ing they should be in possibility of advancement,

till they see them in possession.  So that upon the

matter, in a great wit, deformity is an advantage

to rising.  Kings in ancient times (and at this pres-

ent in some countries) were wont to put great trust

in eunuchs; because they that are envious towards

all are more obnoxious and officious, towards one.

But yet their trust towards them, hath rather

been as to good spials, and good wbisperers, 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 them-

selves 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, President of Peru; and Socrates may go

likewise amongst them; with others.