marked variations in cases
otherwise similar. Therefore it behoves us to hold fast to some guiding
principle chosen out of these, and I on my part am inclined, as far as it
may be allowed, to say with respect to all of them, [Greek: gnothi
seauton].

"My own nature in sooth was never a mystery to myself. I was ever
hot-tempered, single-minded, and given to women. From these cardinal
tendencies there proceeded truculence of temper, wrangling, obstinacy,
rudeness of carriage, anger, and an inordinate desire, or rather a
headstrong passion, for revenge in respect to any wrong done to me; so
that this inclination, which is censured by many, became to me a delight.
To put it briefly, I held _At vindicta bonum vita jucundius ipsa_. As a
general rule I went astray but seldom, though it is a common saying,
'_Natura nostra prona est ad malum_.' I am moreover truthful, mindful of
benefits wrought to me, a lover of justice and of my own people, a
despiser of money, a worshipper of that fame which defies death, prone to
thrust aside what is commonplace, and still more disposed to treat mere
trifles in the same way. Still, knowing well how great may be the power of
little things at any moment during the course of an undertaking, I never
make light of aught which may be useful. By nature I am prone to every
vice and ill-doing except ambition, and I, if no one else does, know my
own imperfections. But because of my veneration for God, and because I
recognize the vanity and emptiness of all things of this sort, it often
happens that, of my own free will, I forego certain opportunities for
taking revenge which may be offered to me. I am timid, with a cold heart
and a hot brain, given to reflection and the consideration of things many
and mighty, and even of things which can never come to pass. I can even
let my thoughts concern themselves with two distinct subjects at the same
time. Those who throw out charges of garrulity and extravagance by way of
contradicting any praise accorded to me, charge me with the faults of
others rather than my own. I attack no man, I only defend myself.

"And what reason is there why I should spend myself in this cause since I
have so often borne witness of the emptiness of this life of ours? My
excuse must be that certain men have praised me, wherefore they cannot
deem me altogether wicked. I have always trained myself to let my face
contradict my thoughts. Thus while I can simulate what is not, I cannot