按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
negotiations carried on by the Seigneur de Langey； where there are
everywhere things worthy to be known； and discourses above the vulgar
strain。〃
CHAPTER XI
OF CRUELTY
I fancy virtue to be something else； and something more noble； than good
nature； and the mere propension to goodness； that we are born into the
world withal。 Well…disposed and well…descended souls pursue； indeed； the
same methods； and represent in their actions the same face that virtue
itself does： but the word virtue imports； I know not what； more great and
active than merely for a man to suffer himself； by a happy disposition；
to be gently and quietly drawn to the rule of reason。 He who； by a
natural sweetness and facility； should despise injuries received； would
doubtless do a very fine and laudable thing； but he who； provoked and
nettled to the quick by an offence； should fortify himself with the arms
of reason against the furious appetite of revenge； and after a great
conflict； master his own passion； would certainly do a great deal more。
The first would do well； the latter virtuously： one action might be
called goodness； and the other virtue； for methinks； the very name of
virtue presupposes difficulty and contention； and cannot be exercised
without an opponent。 'Tis for this reason； perhaps； that we call God
good； mighty； liberal and just； but we do not call Him virtuous； being
that all His operations are natural and without endeavour。 ＇Rousseau；
in his Emile； book v。； adopts this passage almost in the same words。＇
It has been the opinion of many philosophers； not only Stoics； but
Epicureans（and this addition
＇〃Montaigne stops here to make his excuse for thus naming the
Epicureans with the Stoics； in conformity to the general opinion
that the Epicureans were not so rigid in their morals as the Stoics；
which is not true in the main； as he demonstrates at one view。 This
involved Montaigne in a tedious parenthesis； during which it is
proper that the reader be attentive； that he may not entirely lose
the thread of the argument。 In some later editions of this author；
it has been attempted to remedy this inconvenience； but without
observing that Montaigne's argument is rendered more feeble and
obscure by such vain repetitions： it is a licence that ought not to
be taken； because he who publishes the work of another； ought to
give it as the other composed ft。 But； in Mr Cotton's translation；
be was so puzzled with this enormous parenthesis that he has quite
left it out〃Coste。＇
I borrow from the vulgar opinion； which is false； notwithstanding the
witty conceit of Arcesilaus in answer to one； who； being reproached that
many scholars went from his school to the Epicurean； but never any from
thence to his school； said in answer； 〃I believe it indeed； numbers of
capons being made out of cocks； but never any cocks out of capons。〃
＇Diogenes Laertius； Life of Archesilaus； lib。 iv。； 43。＇ For； in truth；
the Epicurean sect is not at all inferior to the Stoic in steadiness； and
the rigour of opinions and precepts。 And a certain Stoic； showing more
honesty than those disputants； who； in order to quarrel with Epicurus；
and to throw the game into their hands； make him say what he never
thought； putting a wrong construction upon his words； clothing his
sentences； by the strict rules of grammar； with another meaning； and a
different opinion from that which they knew he entertained in his mind
and in his morals； the Stoic； I say； declared that he abandoned the
Epicurean sect； upon this among other considerations； that he thought
their road too lofty and inaccessible；
＇〃And those are called lovers of pleasure； being in effect
lovers of honour and justice； who cultivate and observe all
the virtues。〃Cicero； Ep。 Fam。； xv。 i； 19。＇
These philosophers say that it is not enough to have the soul seated in
a good place； of a good temper； and well disposed to virtue； it is not
enough to have our resolutions and our reasoning fixed above all the
power of fortune； but that we are； moreover； to seek occasions wherein to
put them to the proof： they would seek pain； necessity； and contempt to
contend with them and to keep the soul in breath：
〃Multum sibi adjicit virtus lacessita。〃
＇〃Virtue is much strengthened by combats。〃
or： 〃Virtue attacked adds to its own force。〃
Seneca； Ep。； 13。＇
'Tis one of the reasons why Epaminondas； who was yet of a third sect；
＇The Pythagorean。＇ refused the riches fortune presented to him by
very lawful means； because； said he； I am to contend with poverty； in
which extreme he maintained himself to the last。 Socrates put himself；
methinks； upon a ruder trial； keeping for his exercise a confounded
scolding wife； which was fighting at sharps。 Metellus having； of all the
Roman senators； alone attempted； by the power of virtue； to withstand the
violence of Saturninus； tribune of the people at Rome； who would； by all
means； cause an unjust law to pass in favour of the commons； and； by so
doing； having incurred the capital penalties that Saturninus had
established against the dissentient； entertained those who； in this
extremity； led him to execution with words to this effect： That it was a
thing too easy and too base to do ill； and that to do well where there
was no danger was a common thing； but that to do well where there was
danger was the proper office of a man of virtue。 These words of Metellus
very clearly represent to us what I would make out； viz。； that virtue
refuses facility for a companion； and that the easy； smooth； and
descending way by which the regular steps of a sweet disposition of
nature are conducted is not that of a true virtue； she requires a rough
and stormy passage； she will have either exotic difficulties to wrestle
with； like that of Metellus； by means whereof fortune delights to
interrupt the speed of her career； or internal difficulties； that the
inordinate appetites and imperfections of our condition introduce to
disturb her。
I am come thus far at my ease； but here it comes into my head that the
soul of Socrates； the most perfect that ever came to my knowledge； should
by this rule be of very little recommendation； for I cannot conceive in
that person any the least motion of a vicious inclination： I cannot
imagine there could be any difficulty or constraint in the course of his
virtue： I know his reason to be so powerful and sovereign over him that
she would never have suffered a vicious appetite so much as to spring in
him。 To a virtue so elevated as his； I have nothing to oppose。 Methinks
I see him march； with a victorious and triumphant pace； in pomp and at
his ease； without opposition or disturbance。 If virtue cannot shine
bright； but by the conflict of contrary appetites； shall we then say that
she cannot subsist without the assistance of vice； and that it is from
her that she derives her reputation and honour？ What then； also； would
become of that brave and generous Epicurean pleasure； which makes account
that it nourishes virtue tenderly in her lap； an