Chapter 10: Against Rash Judgment explained simply

CHAPTER X. AGAINST RASH JUDGMENT. It is good for every man to fortify himself on his weak side: and if he loves his peace he must not be inquisitive, and hearken to tale-bearers; for the man that is over-curious to hear and see everything, multiplies troubles to himself: for a man does not feel what he does not know. He that is listening after private discourse, and what people say of him, shall never be at peace. How many things that are innocent in themselves are made injuries yet by misconstruction! Wherefore, some things we are to pause upon, others to laugh at, and others again to pardon. Or, if we cannot avoid the sense of indignities, let us however shun the open profession of it, which may easily be done, as appears by many examples of those that have suppressed their anger under the awe of a greater fear. It is a good caution not to believe any thing until we are very certain of it; for many probable things prove false, and a short time will make evidence of the undoubted truth. We are prone to believe many things which we are willing to hear, and so we conclude, and take up a prejudice before we can judge. Never condemn a friend unheard; or without letting him know his accuser, or his crime. It is a common thing to say, “Do not you tell that you had it from me: for if you do, I will deny it, and never tell you any thing again:” by which means friends are set together by the ears, and the informer slips his neck out of the collar. Admit no stories upon these terms: for it is an unjust thing to believe in private and to be angry openly. He that delivers himself up to guess and conjecture runs a great hazard; for there can be no suspicion without some probable grounds; so that without much candor and simplicity, and making the best of every thing, there is no living in society with mankind. Some things that offend us we have by report; others we see or hear. In the first case, let us not be too credulous: some people frame stories that they may deceive us; others only tell what they hear, and are deceived themselves: some make it their sport to do ill offices, others do them only to pick a thank: there are some that would part the dearest friends in the world; others love to do mischief, and stand aloof off to see what comes of it. If it be a small matter, I would have witnesses; but if it be a greater, I would have it upon oath, and allow time to the accused, and counsel too, and hear over and over again. In those cases where we ourselves are witnesses, we should take into consideration all the circumstances. If a child, it was ignorance: if a woman, a mistake: if done by command a necessity; if a man be injured, it is but quod pro quo: if a judge, he knows what he does: if a prince, I must submit; either if guilty, to justice, or if innocent, to fortune: if a brute, I make myself one by imitating it: if a calamity or disease, my best relief is patience: if providence, it is both impious and vain to be angry at it: if a good man, I will make the best of it: if a bad, I will never wonder at it. Nor is it only by tales and stories that we are inflamed, but suspicions, countenances, nay, a look or a smile, is enough to blow us up. In these cases, let us suspend our displeasure, and plead the cause of the absent. “Perhaps he is innocent; or, if not, I have time to consider of it and may take my revenge at leisure:” but when it is once executed it is not to be recalled. A jealous head is apt to take that to himself which was never meant him. Let us therefore trust to nothing but what we see, and chide ourselves where we are over-credulous. By this course we shall not be so easily imposed upon, nor put to trouble ourselves about things not worth the while: as the loitering of a servant upon an errand, and the tumbling of a bed, or the spilling of a glass of drink. It is a madness to be disordered at these fooleries; we consider the thing done, and not the doer of it. “It may be he did it unwillingly, or by chance. It was a trick put upon him, or he was forced to it. He did it for reward perhaps, not hatred; nor of his own accord, but he was urged on to it.” Nay, some regard must be had to the age of the person, or to fortune; and we must consult humanity and candor in the case. One does me a great mischief at unawares; another does me a very small one by design, or peradventure none at all, but intended me one. The latter was more in fault, but I will be angry with neither. We must distinguish betwixt what a man cannot do and what he will not. “It is true he has once offended me; but how often has he pleased me! He has offended me often, and in other kinds; and why should not I bear it as well now as I have done?” Is he my friend? why then, “It was against his will.” Is he my enemy? It is “no more than I looked for.” Let us give way to wise men, and not squabble with fools; and say thus to ourselves, “We have all of us our errors.” No man is so circumspect, so considerate, or so fearful of offending, but he has much to answer for. A generous prisoner cannot immediately comply with all the sordid and laborious offices of a slave. A footman that is not breathed cannot keep pace with his master’s horse. He that is over-watched may be allowed to be drowsy. All these things are to be weighed before we give any ear to the first impulse. If it be my duty to love my country, I must be kind also to my countrymen; if a veneration be due to the whole, so is a piety also to the parts: and it is the common interest to preserve them. We are all members of one body, and it is as natural to help one another as for the hands to help the feet, or the eyes the hands. Without the love and care of the parts, the whole can never be preserved, and we must spare one another because we are born for society, which cannot be maintained without a regard to particulars. Let this be a rule to us, never to deny a pardon, that does no hurt either to the giver or receiver. That may be well enough in one which is ill in another; and therefore we are not to condemn anything that is common to a nation; for custom defends it. But much more pardonable are those things which are common to mankind. It is a kind of spiteful comfort, that whoever does me an injury may receive one; and that there is a power over him that is above me. A man should stand as firm against all indignities as a rock does against the waves. As it is some satisfaction to a man in a mean condition that there is no security in a more prosperous; and as the loss of a son in a corner is borne with more patience upon the sight of a funeral carried out of a palace; so are injuries and contempts the more tolerable from a meaner person, when we consider, that the greatest men and fortunes are not exempt. The wisest also of mortals have their failings, and no man living is without the same excuse. The difference is, that we do not all of us transgress the same way; but we are obliged in humanity to bear one with another. We should, every one of us, bethink ourselves, how remiss we have been in our duties, how immodest in our discourses, how intemperate in our cups; and why not, as well, how extravagant we have been in our passions? Let us clear ourselves of this evil, purge our minds, and utterly root out all those vices, which upon leaving the least sting, will grow again and recover. We must think of everything, expect everything, that we may not be surprised. It is a shame, says Fabius, for a commander to excuse himself by saying, “I was not aware of it.”