All these men saw the effects, but did not see the causes; in relation to those who have discovered the causes they are as those who have only eyes are in regard to those who have intellect. For the effects are as it were sensible, and the causes are visible only to the intellect. And though these effects too are apprehended through reason, yet is it in relation to the reason which apprehends causes, as the bodily senses are to the intellect.
Suppose a man puts himself at a window to see the passers by. If I pass I cannot say that he stood there to see me, for he does not think of me in particular. Nor does any one who loves another on account of beauty really love that person, for the small-pox, which kills beauty without killing the person, will cause the loss of love. Nor does one who loves me for my judgment, my memory, love me, myself, for I may lose those qualities without losing my identity. Where then is this 'I' if it reside not in the body nor in the soul, and how love the body or the soul, except for the qualities which do not make 'me,' since they are perishable? For it is not possible and it would be unjust to love the soul of a person in the abstract, and whatever qualities might be therein. So then we do not love a person, but only qualities. We should not then sneer at those who are honoured on account of rank and office, for we love no one save for borrowed qualities.
Time heals all pain and misunderstanding, because we change and are no longer the same persons. Neither the offender nor the offended are any more themselves. It is like a nation which we have angered and meet again after two generations. They are Frenchmen still, but not the same.
Inconstancy and singularity.—To live only by labour, and to reign over the most powerful state in the world, are very opposite things. They are united in the person of the grand Sultan of the Turks.
It pleases us to say 'Prince' to a king, because it lessens his quality.
Epigrams of Martial.—Men like malice, but not against one-eyed men, nor against the unfortunate, but against the fortunate and proud. Those who think otherwise make a mistake.
For concupiscence is the source of all our movements, and humanity, etc.
We must please those whose feelings are humane and tender.
That epigram about the two one-eyed people is valueless, for it brings them no consolation, and only gives a point to the author's glory. All that is merely for the sake of the author is valueless. Ambitiosa recidet ornamenta.