Almost all the opinions we have are taken on authority and trust; and ’tis not amiss; we could not choose worse than by ourselves in so weak an age.  That image of Socrates’ discourses, which his friends have transmitted to us, we approve upon no other account than a reverence to public sanction:  ’tis not according to our own knowledge; they are not after our way; if anything of the kind should spring up now, few men would value them.  We discern no graces that are not pointed and puffed out and inflated by art; such as glide on in their own purity and simplicity easily escape so gross a sight as ours; they have a delicate and concealed beauty, such as requires a clear and purified sight to discover its secret light.  Is not simplicity, as we take it, cousin-german to folly and a quality of reproach?  Socrates makes his soul move a natural and common motion:  a peasant said this; a woman said that; he has never anybody in his mouth but carters, joiners, cobblers, and masons; his are inductions and similitudes drawn from the most common and known actions of men; every one understands him.  We should never have recognised the nobility and splendour of his admirable conceptions under so mean a form; we, who think all things low and flat that are not elevated, by learned doctrine, and who discern no riches but in pomp and show.  This world of ours is only formed for ostentation:  men are only puffed up with wind, and are bandied to and fro like tennis-balls.  He proposed to himself no vain and idle fancies; his design was to furnish us with precepts and things that more really and fitly serve to the use of life;

                       “Servare modum, finemque tenere,
                    Naturamque sequi.”

["To keep a just mean, to observe a just limit,
and to follow Nature.”—­Lucan, ii. 381.]

He was also always one and the same, and raised himself, not by starts but by complexion, to the highest pitch of vigour; or, to say better, mounted not at all, but rather brought down, reduced, and subjected all asperities and difficulties to his original and natural condition; for in Cato ’tis most manifest that ’tis a procedure extended far beyond the common ways of men:  in the brave exploits of his life, and in his death, we find him always mounted upon the great horse; whereas the other ever creeps upon the ground, and with a gentle and ordinary pace, treats of the most useful matters, and bears himself, both at his death and in the rudest difficulties that could present themselves, in the ordinary way of human life.

It has fallen out well that the man most worthy to be known and to be presented to the world for example should be he of whom we have the most certain knowledge; he has been pried into by the most clear-sighted men that ever were; the testimonies we have of him are admirable both in fidelity and fulness.  ’Tis a great thing that he was able so to order the pure imaginations of a child, that, without altering or