perhaps, be argued from this very thing, that they do not always apply to the conclusions of his judgments, which he follows according to the bias he has taken, very often beyond the matter he presents us withal, which he has not deigned to alter in the least degree.  He needs no excuse for having approved the religion of his time, according as the laws enjoined, and to have been ignorant of the true; this was his misfortune, not his fault.

I have principally considered his judgment, and am not very well satisfied therewith throughout; as these words in the letter that Tiberius, old and sick, sent to the senate.  “What shall I write to you, sirs, or how should I write to you, or what should I not write to you at this time?  May the gods and goddesses lay a worse punishment upon me than I am every day tormented with, if I know!” I do not see why he should so positively apply them to a sharp remorse that tormented the conscience of Tiberius; at least, when I was in the same condition, I perceived no such thing.

And this also seemed to me a little mean in him that, having to say that he had borne an honourable office in Rome, he excuses himself that he does not say it out of ostentation; this seems, I say, mean for such a soul as his; for not to speak roundly of a man’s self implies some want of courage; a man of solid and lofty judgment, who judges soundly and surely, makes use of his own example upon all occasions, as well as those of others; and gives evidence as freely of himself as of a third person.  We are to pass by these common rules of civility, in favour of truth and liberty.  I dare not only speak of myself, but to speak only of myself:  when I write of anything else, I miss my way and wander from my subject.  I am not so indiscreetly enamoured of myself, so wholly mixed up with, and bound to myself, that I cannot distinguish and consider myself apart, as I do a neighbour or a tree:  ’tis equally a fault not to discern how far a man’s worth extends, and to say more than a man discovers in himself.  We owe more love to God than to ourselves, and know Him less; and yet speak of Him as much as we will.

If the writings of Tacitus indicate anything true of his qualities, he was a great personage, upright and bold, not of a superstitious but of a philosophical and generous virtue.  One may think him bold in his relations; as where he tells us, that a soldier carrying a burden of wood, his hands were so frozen and so stuck to the load that they there remained closed and dead, being severed from his arms.  I always in such things bow to the authority of so great witnesses.

What also he says, that Vespasian, “by the favour of the god Serapis, cured a blind woman at Alexandria by anointing her eyes with his spittle, and I know not what other miracle,” he says by the example and duty of all his good historians.  They record all events of importance; and amongst public incidents are the popular rumours and opinions.  ’Tis their part to relate common beliefs, not to regulate them:  that part concerns divines and philosophers, directors of consciences; and therefore it was that this companion of his, and a great man like himself, very wisely said: