(10.) Men are generally inclined to become dissolute and frivolous, and such a large number of pernicious or ridiculous examples is to be found in this world, that I should feel inclined to believe that eccentricity, if kept within bounds and not gone too far, would almost be like correct reasoning and regular behaviour.
“We must do as others do” is a dangerous maxim, which nearly always means “we must do wrong” if it is applied to any but external things of no consequence, and depending on custom, fashion, or decency.
(11.) If men were not more like bears and panthers than men, if they were honest, just to themselves and to others, what would become of the law, the text and the prodigious amount of commentaries made on it; what of petitions and actions,[601] and everything people call jurisprudence? And to what would those persons be reduced who owe all their importance and pride to the authority with which they are invested for seeing those laws executed? If those very men were honest and sincere, and had no prejudices, the wrangles of the schoolmen, scholasticism, and all controversies would vanish. If all men were temperate, chaste, and moderate, what would be the use of that mysterious medical jargon, a gold-mine for those persons who know how to use it? What a downfall would it be for all lawyers, doctors, and physicians if we could all agree to become wise!
We would have been obliged to do without many men great in peace and war. Several arts and sciences have been brought to a high degree of exquisite perfection, which, so far from being necessary, were introduced into the world as remedies for those evils only caused by our wickedness.
How many things have sprung up since Varroʼs[602] times, of which he was ignorant! Such a knowledge as Plato or Socrates possessed would now not satisfy us.
(12.) At a sermon, a concert, or in a picture gallery, we can hear in different parts of the room quite contrary opinions expressed upon the very same subject; and hence I draw the conclusion that in all kinds of works we may venture to insert bad things as well as good ones; for the good please some and the bad others; and we do not risk much more by putting in the very worst, for it will find admirers.
(13.) The phœnix of vocal poetry rose out of his own ashes, and in one and the same day saw his reputation lost and recovered. That same judge so infallible and yet so decided—I mean the public—changed his views regarding him, and either was, or is now, in error. He who should say to day that Q ... is a wretched poet would pronounce as bad an opinion as he who formerly said he was a good one.[603]
(14.) Chapelain was rich and Corneille was not; La Pucelle and Rodogune deserved a different fate;[604] therefore, it has always been a question why, in certain professions, one man makes his fortune and another fails? Men should look for the reason of this in their own whimsical behaviour, which, on most important occasions, when their business, their pleasures, their health, and their life are at stake, often makes them leave what is best and take what is worst.
(15.) The profession of an actor was considered infamous among the Romans, and honourable among the Greeks: how is it considered amongst us? We think of them like the Romans, and live with them like the Greeks.
(16.) It was sufficient for Bathyllus to be a pantomimist to be courted by the Roman ladies; for Rhoe to dance on the stage, or for Roscia and Nerina[605] to sing in the chorus to attract a crowd of lovers. Vanity and impudence, the consequences of being too powerful, made the Romans lose a taste for pleasures secretly and mysteriously enjoyed; they were fond of loving actresses, without any jealousy of the audience, and shared with the multitude the charms of their mistresses; they only cared to show they loved not a beauty nor an excellent actress, but an actress.[606]