DEFORMED persons are commonly even with nature; for as nature hath done ill by them, so do they by nature; being for the most part (as the Scripture saith) void of natural affection; and so they have their revenge of nature. Certainly there is a consent, between the body and the mind; and where nature erreth in the one, she ventureth in the other. Ubi peccat in uno, periclitatur in altero. But because there is, in man, an election touching the frame of his mind, and a necessity in the frame of his body, the stars of natural inclination are sometimes obscured, by the sun of discipline and virtue. Therefore it is good to consider of deformity, not as a sign, which is more deceivable; but as a cause, which seldom faileth of the effect. Whosoever hath anything fixed in his person, that doth induce contempt, hath also a perpetual spur in himself, to rescue and deliver himself from scorn. Therefore all deformed persons, are extreme bold. First, as in their own defence, as being exposed to scorn; but in process of time, by a general habit. Also it stirreth in them industry, and especially of this kind, to watch and observe the weakness of others, that they may have somewhat to repay. Again, in their superiors, it quencheth jealousy towards them, as persons that they think they may, at pleasure, despise: and it layeth their competitors and emulators asleep; as never believing they should be in possibility of advancement, till they see them in possession. So that upon the matter, in a great wit, deformity is an advantage to rising. Kings in ancient times (and at this present in some countries) were wont to put great trust in eunuchs; because they that are envious towards all are more obnoxious and officious, towards one. But yet their trust towards them, hath rather been as to good spials, and good whisperers, than good magistrates and officers. And much like is the reason of deformed persons. Still the ground is, they will, if they be of spirit, seek to free themselves from scorn; which must be either by virtue or malice; and therefore let it not be marvelled, if sometimes they prove excellent persons; as was Agesilaus, Zanger the son of Solyman, AEsop, Gasca, President of Peru; and Socrates may go likewise amongst them; with others.
People with physical deformities commonly settle scores with nature. As nature has treated them badly, so they treat nature badly. For the most part, as Scripture says, they lack natural affection, and so take their revenge on nature. Certainly, there is a connection between body and mind. Where nature goes wrong in one, she puts the other at risk. Where she fails in one, she endangers the other. But people can choose how to shape their minds, while their bodies are shaped for them. So the stars of natural inclination are sometimes outshone by the sun of discipline and virtue. It is therefore best to consider physical deformity not as a sign, which can mislead, but as a cause. As a cause, it seldom fails to produce its effect. Anyone with a permanent bodily feature that invites contempt has a constant inner spur to escape scorn. Therefore, all people with physical deformities are extremely bold. At first, this is in self-defense, because they face scorn. In time, it becomes a general habit. Their condition also makes them work hard, especially at watching for other people's weaknesses. This gives them something with which to strike back. It also removes their superiors' fear of them as rivals. Their superiors think they can despise them whenever they please. It also lulls their competitors and rivals into complacency. These rivals never believe they could rise to power until they see them already holding it. Thus, for someone of great intelligence, physical deformity is an advantage in rising. Kings in ancient times, and still in some countries today, placed great trust in eunuchs. Those who envy everyone are more submissive and eager to serve one person. Yet kings trusted them more as good spies and secret informants than as good magistrates and officials. Much the same reasoning applies to people with physical deformities. The underlying point remains that, if they have spirit, they will seek to escape scorn. They must do this either through virtue or through malice. So no one should be surprised if they sometimes prove to be outstanding people. Such were Agesilaus, Zanger the son of Solyman, Aesop, and Gasca, President of Peru. Socrates, too, may be counted among them, along with others.