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;”[455] 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.”[456]
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 any thing 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,[457] 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 Agesilaüs, Zanger, the son of Solyman,[458] Æsop, Gasca president
of Peru; and Socrates may go likewise amongst them, with others.