Part 17

From sensuality men have found and drawn excellent rules of policy, of morals, and of justice.

But after all, this evil root of man, this figmentum malum, is only hidden, it is not removed.

All men by nature hate each other. They have used sensuality as best they could to make it serve the public weal, but this is only a feint, and a false image of charity, for at bottom it is but hate.

To pity the unfortunate is not contrary to sensuality, rather is it easy to render this evidence of friendship, and to gain the reputation of a tender heart, without giving.

The people have very sound opinions, for instance:

1. In having preferred diversion and hunting to poetry. The half educated deride this, and are triumphant over the folly of the world, but the people are right by a reason which the others do not understand.

2. In distinguishing men by outward marks, as birth or wealth. The world is again triumphant in showing how unreasonable this is, yet it is thoroughly reasonable. Savages laugh at an infant king.

3. In taking offence at a blow, or in desiring glory so strongly.

But it is very desirable, on account of the other essential goods which are joined to it, and a man who has received a blow without resenting it is overwhelmed with abuse and indignity.

4. In working for an uncertainty, in going on a sea voyage, in walking over a plank.

Sound opinions of the people.--Civil wars are the greatest of all evils. They are certain, if we try to reward desert, for all will say they deserve. The evil to fear from a fool who succeeds by right of birth, is neither so great nor so certain.

Sound opinions of the people.--To be well dressed is not altogether foolish, for it proves that a great number of people work for us. It shows by our hair, that we have a valet, a perfumer, etc.; by our band, our thread, our trimming, etc. Now it is not merely superficial nor simply outward show to have many arms at our disposal.

The more arms we have the stronger we are. To be well dressed is to show our power.

The reason of effects.--Continual alternation of pro and con.

We have then shown that man is frivolous, by the estimation he has of non-essentials. And all these opinions are destroyed. We have next shown that all these opinions were perfectly sound, and that thus all these frivolities being well founded, the people are not so frivolous as is said. And thus we have destroyed the opinion which destroyed that of the people.

But we must now destroy this last proposition, and show that it remains always true that the people are frivolous, though its opinions are sound, because it does not feel the truth where it is, and placing it where it is not, its opinions are always very false and very unsound.

The reason of effects.--It is, then, true to say that all men are under an illusion, for even though the opinions of the people be sound, they are not so as they hold them, for they think that truth is where it is not. Truth is indeed in their opinions, but not at the point where they imagine it.

Thus, it is true that we should honour men of birth, but not because good birth is in itself an advantage, etc.

The reason of effects.--Gradation. The people honours persons of high birth. The half-educated despise them, saying that birth is not a personal, but a chance advantage. The educated honour them, not from the motives of the people, but from another motive. Devout persons of more zeal than knowledge despise them, in spite of that consideration which makes them honoured by the educated, because they judge by a new light arising from their piety. But true Christians honour them by a still higher light. So there is a succession of opinions for and against, according to the measure of our light.

How rightly do men distinguish by exterior rather than by interior qualities! Which of us twain shall take the lead? Who will give place to the other? The least able? But I am as able as he is. We should have to fight about that. He has four footmen, and I have but one; that is something which can be seen; there is nothing to do but to count; it is my place to yield, and I am a fool if I contest it. So by this means we remain at peace, the greatest of all blessings.

Deference is shown by submitting to personal inconvenience. This is apparently foolish but really just, for it is to say, "I would certainly put myself to inconvenience did you need it, since I do so when it can be of no service to you." Respect, moreover, is for the purpose of marking distinctions of rank. Now if it showed respect to be seated in an arm-chair, we should pay respect to every body, and thus no distinction would be made, but being put to inconvenience we distinguish very well.

The reason of effects.--We should keep our own secret thoughts, and judge of all by those, while speaking like every one else.

King and tyrant.--I too will have my secret thoughts. I will take care on every journey.

The reason of effects.--Epictetus. Those who say "You have a headache," this is not the same thing. We are assured of health, and not of justice, and indeed his own was folly.

Yet he believed it demonstrable when he said, "it is either in our power or it is not."

But he did not see that it is not in our power to regulate the heart, and he was wrong to draw this conclusion from the fact that some were Christians.

The reason of effects.--It is owing to the weakness of man that so many things are esteemed beautiful, as to be well skilled in playing the lute.

It is only an evil because of our weakness.