Part 77 (2/2)
Of so many thousands of valiant men who have died within these fifteen hundred years in France with their swords in their hands, not a hundred have come to our knowledge. The memory, not of the commanders only, but of battles and victories, is buried and gone; the fortunes of above half of the world, for want of a record, stir not from their place, and vanish without duration. If I had unknown events in my possession, I should think with great ease to out-do those that are recorded, in all sorts of examples. Is it not strange that even of the Greeks and Romans, with so many writers and witnesses, and so many rare and n.o.ble exploits, so few are arrived at our knowledge:
”Ad nos vix tenuis famx perlabitur aura.”
[”An obscure rumour scarce is. .h.i.ther come.”--AEneid, vii. 646.]
It will be much if, a hundred years hence, it be remembered in general that in our times there were civil wars in France. The Lacedaemonians, entering into battle, sacrificed to the Muses, to the end that their actions might be well and worthily written, looking upon it as a divine and no common favour, that brave acts should find witnesses that could give them life and memory. Do we expect that at every musket-shot we receive, and at every hazard we run, there must be a register ready to record it? and, besides, a hundred registers may enrol them whose commentaries will not last above three days, and will never come to the sight of any one. We have not the thousandth part of ancient writings; 'tis fortune that gives them a shorter or longer life, according to her favour; and 'tis permissible to doubt whether those we have be not the worst, not having seen the rest. Men do not write histories of things of so little moment: a man must have been general in the conquest of an empire or a kingdom; he must have won two-and-fifty set battles, and always the weaker in number, as Caesar did: ten thousand brave fellows and many great captains lost their lives valiantly in his service, whose names lasted no longer than their wives and children lived:
”Quos fama obscura recondit.”
[”Whom an obscure reputation conceals.”--AEneid, v. 302.]
Even those whom we see behave themselves well, three months or three years after they have departed hence, are no more mentioned than if they had never been. Whoever will justly consider, and with due proportion, of what kind of men and of what sort of actions the glory sustains itself in the records of history, will find that there are very few actions and very few persons of our times who can there pretend any right. How many worthy men have we known to survive their own reputation, who have seen and suffered the honour and glory most justly acquired in their youth, extinguished in their own presence? And for three years of this fantastic and imaginary life we must go and throw away our true and essential life, and engage ourselves in a perpetual death! The sages propose to themselves a n.o.bler and more just end in so important an enterprise:
”Recte facti, fecisse merces est: officii fructus, ipsum officium est.”
[”The reward of a thing well done is to have done it; the fruit of a good service is the service itself.”--Seneca, Ep., 8.]
It were, peradventure, excusable in a painter or other artisan, or in a rhetorician or a grammarian, to endeavour to raise himself a name by his works; but the actions of virtue are too n.o.ble in themselves to seek any other reward than from their own value, and especially to seek it in the vanity of human judgments.
If this false opinion, nevertheless, be of such use to the public as to keep men in their duty; if the people are thereby stirred up to virtue; if princes are touched to see the world bless the memory of Trajan, and abominate that of Nero; if it moves them to see the name of that great beast, once so terrible and feared, so freely cursed and reviled by every schoolboy, let it by all means increase, and be as much as possible nursed up and cherished amongst us; and Plato, bending his whole endeavour to make his citizens virtuous, also advises them not to despise the good repute and esteem of the people; and says it falls out, by a certain Divine inspiration, that even the wicked themselves oft-times, as well by word as opinion, can rightly distinguish the virtuous from the wicked. This person and his tutor are both marvellous and bold artificers everywhere to add divine operations and revelations where human force is wanting:
”Ut tragici poetae confugiunt ad deum, c.u.m explicare argumenti exitum non possunt:”
[”As tragic poets fly to some G.o.d when they cannot explain the issue of their argument.”--Cicero, De Nat. Deor., i. 20.]
and peradventure, for this reason it was that Timon, railing at him, called him the great forger of miracles. Seeing that men, by their insufficiency, cannot pay themselves well enough with current money, let the counterfeit be superadded. 'Tis a way that has been practised by all the legislators: and there is no government that has not some mixture either of ceremonial vanity or of false opinion, that serves for a curb to keep the people in their duty. 'Tis for this that most of them have their originals and beginnings fabulous, and enriched with supernatural mysteries; 'tis this that has given credit to b.a.s.t.a.r.d religions, and caused them to be countenanced by men of understanding; and for this, that Numa and Sertorius, to possess their men with a better opinion of them, fed them with this foppery; one, that the nymph Egeria, the other that his white hind, brought them all their counsels from the G.o.ds.
And the authority that Numa gave to his laws, under the t.i.tle of the patronage of this G.o.ddess, Zoroaster, legislator of the Bactrians and Persians, gave to his under the name of the G.o.d Oromazis: Trismegistus, legislator of the Egyptians, under that of Mercury; Xamolxis, legislator of the Scythians, under that of Vesta; Charondas, legislator of the Chalcidians, under that of Saturn; Minos, legislator of the Candiots, under that of Jupiter; Lycurgus, legislator of the Lacedaemonians, under that of Apollo; and Draco and Solon, legislators of the Athenians, under that of Minerva. And every government has a G.o.d at the head of it; the others falsely, that truly, which Moses set over the Jews at their departure out of Egypt. The religion of the Bedouins, as the Sire de Joinville reports, amongst other things, enjoined a belief that the soul of him amongst them who died for his prince, went into another body more happy, more beautiful, and more robust than the former; by which means they much more willingly ventured their lives:
”In ferrum mens p.r.o.na viris, animaeque capaces Mortis, et ignavum est rediturae parcere vitae.”
[”Men's minds are p.r.o.ne to the sword, and their souls able to bear death; and it is base to spare a life that will be renewed.”
--Lucan, i. 461.]
This is a very comfortable belief, however erroneous. Every nation has many such examples of its own; but this subject would require a treatise by itself.
To add one word more to my former discourse, I would advise the ladies no longer to call that honour which is but their duty:
”Ut enim consuetudo loquitur, id solum dicitur honestum, quod est populari fama gloriosum;”
[”As custom puts it, that only is called honest which is glorious by the public voice.”--Cicero, De Finibus, ii. 15.]
their duty is the mark, their honour but the outward rind. Neither would I advise them to give this excuse for payment of their denial: for I presuppose that their intentions, their desire, and will, which are things wherein their honour is not at all concerned, forasmuch as nothing thereof appears without, are much better regulated than the effects:
”Qux quia non liceat, non facit, illa facit:”
[”She who only refuses, because 'tis forbidden, consents.”
--Ovid, Amor., ii. 4, 4.]
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