from
ourselves, assuming we were but too much fixed there, and by a too
natural inclination; and have said all they could to that purpose: for
'tis no new thing for the sages to preach things as they serve, not as
they are. Truth has its obstructions, inconveniences, and
incompatibilities with us; we must often deceive that we may not deceive
ourselves; and shut our eyes and our understandings to redress and amend
them:

"Imperiti enim judicant, et qui frequenter
in hoc ipsum fallendi sunt, ne errent."

["For the ignorant judge, and therefore are oft to be deceived,
less they should err."--Quintil., Inst. Orat., xi. 17.]

When they order us to love three, four, or fifty degrees of things above
ourselves, they do like archers, who, to hit the white, take their aim a
great deal higher than the butt; to make a crooked stick straight, we
bend it the contrary way.

I believe that in the Temple of Pallas, as we see in all other religions,
there were apparent mysteries to be exposed to the people; and others,
more secret and high, that were only to be shown to such as were
professed; 'tis likely that in these the true point of friendship that
every one owes to himself is to be found; not a false friendship, that
makes us embrace glory, knowledge, riches, and the like, with a principal
and immoderate affection, as members of our being; nor an indiscreet and
effeminate friendship, wherein it happens, as with ivy, that it decays
and ruins the walls it embraces; but a sound and regular friendship,
equally useful and pleasant. He who knows the duties of this friendship
and practises them is truly of the cabinet of the Muses, and has attained
to the height of human wisdom and of our happiness, such an one, exactly
knowing what he owes to himself, will on his part find that he ought to
apply to himself the use of the world and of other men; and to do this,
to contribute to public society the duties and offices appertaining to
him. He who does not in some sort live for others, does not live much
for himself:

"Qui sibi amicus est, scito hunc amicum omnibus esse."

["He who is his own friend, is a friend to everybody else."
--Seneca, Ep., 6.]

The principal charge we have is, to every one his own conduct; and 'tis
for this only that we here are. As he who should forget to live a
virtuous and holy life, and should think he acquitted himself of his duty
in instructing and traini