It passes in the world for a generous and magnificent saying, that “it is a shame for a man to be outdone in courtesy;” and it is worth the while to examine, both the truth of it, and the mistake. First, there can be no shame in a virtuous emulation; and, secondly, there can be no victory without crossing the cudgels, and yielding the cause. One man may have the advantage of strength, of means, of fortune; and this will undoubtedly operate upon the events of good purposes, but yet without any diminution to the virtue. The good will may be the same in both, and yet one may have the heels of the other; for it is not in a good office as in a course, where he wins the plate that comes first to the post: and even there also, chance has many times a great hand in the success. Where the contest is about benefits; and that the one has not only a _good will_, but _matter_ to work upon, and a power to put that good intent in execution; and the other has barely a _good-will_, without either the _means_, or the _occasion_, of a requital; if he does but affectionately wish it, and endeavor it, the latter is no more overcome in courtesy than he is in courage that dies with his sword in his hand, and his face to the enemy, and without shrinking maintains his station: for where _fortune_ is _par__tial_, it is enough that the _good-will_ is _equal_. There are two errors in this proposition: first, to imply that a good man may be overcome; and then to imagine that anything shameful can befall him. The Spartans prohibited all those exercises where the victory was declared by the confession of the contendant. The 300 Fabii were never said to be _conquered_, but _slain_; nor Regulus to be _overcome_, though he was taken _prisoner_ by the Carthaginians. The mind may stand firm under the greatest malice and iniquity of fortune; and yet the giver and receiver continue upon equal terms: as we reckon it a drawn battle, when two combatants are parted, though the one has lost more blood than the other. He that knows how to owe a courtesy, and heartily wishes that he could requite it, is invincible; so that every man may be as grateful as he pleases. It is your happiness to give, it is my fortune that I can only receive. What advantage now has your chance over my virtue? But there are some men that have philosophized themselves almost out of the sense of human affections; as Diogenes, that walked naked and unconcerned through the middle of Alexander’s treasures, and was, as well in other men’s opinions as in his own, even above Alexander himself, who at that time had the whole world at his feet: for there was more that the one scorned to take than that the other had it in his power to give: and it is a greater generosity for a beggar to refuse money than for a prince to bestow it. This is a remarkable instance of an immovable mind, and there is hardly any contending with it; but a man is never the less valiant for being worsted by an invulnerable enemy; nor the fire one