Good-nature is more agreeable in conversation than wit, and gives a
certain air to the countenance which is more amiable than beauty.
It shows virtue in the fairest light, takes off in some measure from
the deformity of vice, and makes even folly and impertinence
supportable.

There is no society or conversation to be kept up in the world
without good nature, or something which must bear its appearance,
and supply its place. For this reason, mankind have been forced to
invent a kind of artificial humanity, which is what we express by
the word good-breeding. For if we examine thoroughly the idea of
what we call so, we shall find it to be nothing else but an
imitation and mimicry of good nature, or, in other terms,
affability, complaisance, and easiness of temper, reduced into an
art. These exterior shows and appearances of humanity render a man
wonderfully popular and beloved, when they are founded upon a real
good nature; but, without it, are like hypocrisy in religion, or a
bare form of holiness, which, when it is discovered, makes a man
more detestable than professed impiety.

Good-nature is generally born with us: health, prosperity, and kind
treatment from the world, are great cherishers of it where they find
it; but nothing is capable of forcing it up, where it does not grow
of itself. It is one of the blessings of a happy constitution,
which education may improve, but not produce.

Xenophon, in the life of his imaginary prince whom he describes as a
pattern for real ones, is always celebrating the philanthropy and
good nature of his hero, which he tells us he brought into the world
with him; and gives many remarkable instances of it in his