Essais Chapitre 1

(Livre III, p. 344-350v).Michel de MontaigneVLivre IIIMontaigne - Essais, Éd de Bordeaux, 3.djvuMontaigne - Essais, Éd de Bordeaux, 3.djvu/1344-350v

De l’utile et de l’honneste.
Chap. XXVIII.

Personne n’est exempt de dire des fadaises. Le malheur est de les dire curieusement.

Nae iste magno conatu magnas nugas dixerit.

Cela ne me touche pas. Les miennes m’eschappent aussi nonchallamment qu’elles le valent. D’où bien leur prend. Je les quitterois soudain, à peu de coust qu’il y eust. Et ne les achette, ny les vens que ce qu’elles poisent. Je parle au papier comme je parle au premier que je rencontre. Qu’il soit vray, voicy dequoy. À qui ne doit estre la perfidie detestable, puis que Tybere la refusa à si grand interest. On luy manda d’Allemaigne que, s’il le trouvoit bon, on le defferoit d’Ariminius par poison (c’estoit le plus puissant ennemy que les Romains eussent, qui les avoit si vilainement traictez soubs Varus, et qui seul empeschoit l’accroissement de sa domination en ces contrées là). Il fit responce que le peuple Romain avoit accoustumé de se venger de ses ennemis par voye ouverte, les armes en main, non par fraude et en cachette. Il quitta l’utile pour l’honneste. C’estoit, me direz vous, un affronteur. Je le croy : ce n’est pas grand miracle
à gens de sa profession. Mais la confession de la vertu ne porte pas moins en la bouche de celuy qui la hayt. D’autant que la verité la luy arrache par force, et que, s’il ne la veut recevoir en soy, au-moins il s’en couvre pour s’en parer. Nostre bastiment, et public et privé, est plain d’imperfection. Mais il n’y a rien d’inutile en nature ; non pas l’inutilité mesmes ; rien ne s’est ingeré en cet univers, qui n’y tienne place opportune. Nostre estre est simenté de qualitez maladives ; l’ambition, la jalousie, l’envie, la vengeance, la superstition, le desespoir, logent en nous d’une si naturelle possession que l’image s’en reconnoist aussi aux bestes ; voire et la cruauté, vice si desnaturé : car, au milieu de la compassion, nous sentons au dedans je ne sçay quelle aigre-douce poincte de volupté maligne à voir souffrir autruy ; et les enfans le sentent ;

Suavemari magno turbantibus aequora ventis,
E terra magnum alterius spectare laborem.

Desquelles qualitez qui osteroit les semences en l’homme, destruiroit les fondamentalles conditions de nostre vie. De mesme, en toute police, il y a des offices necessaires, non seulement abjects, mais encore vitieux : les vices y trouvent leur rang et s’employent à la cousture de nostre liaison, comme les venins à la conservation de nostre santé. S’ils deviennent excusables, d’autant qu’ils nous font besoing et que la necessité commune efface leur vraye qualité, il faut laisser jouer cette partie aux citoyens plus vigoureux et moins craintifs qui sacrifient leur honneur et leur conscience, comme ces autres antiens sacrifierent leur vie pour le salut de leur pays ; nous autres, plus foibles, prenons des rolles et plus aisez et moins hazardeux. Le bien public requiert qu’on trahisse et qu’on mente et qu’on massacre ; resignons cette commission à gens plus obeissans et plus soupples. Certes, j’ay eu souvent despit de voir des juges attirer par fraude et fauces esperances de faveur ou pardon le criminel à descouvrir son fait, et y employer la piperie et l’impudence. Il serviroit bien à la justice, et à Platon mesmes, qui favorise cet usage, de me fournir d’autres moyens plus selon moy. C’est une justice malitieuse ; et ne l’estime pas moins blessée par soy-mesme que par autruy. Je respondy, n’y a pas long temps, qu’à peine trahirois-je le Prince pour un particulier, qui serois tre-marry de trahir aucun particulier pour le Prince ; et ne hay pas seulement à piper, mais je hay aussi qu’on se pipe en moy. Je n’y veux pas seulement fournir de matiere et d’occasion. En ce peu que j’ay eu à negotier entre nos Princes, en ces divisions et subdivisions qui nous deschirent aujourd’hui, j’ay curieusement evité qu’ils se mesprinssent en moy et s’enferrassent en mon masque. Les gens du mestier se tiennent les plus couverts, et se presentent et contrefont les plus moyens et les plus voisins qu’ils peuvent. Moy, je m’offre par mes opinions les plus vives et par la forme plus mienne. Tendre negotiateur et novice, qui ayme mieux faillir à l’affaire qu’à moy ! C’a esté pourtant jusques à cette heure avec tel heur (car certes la fortune y a principalle part) que peu ont passé de main à autre avec moins de soubçon, plus de faveur et de privauté. J’ay une façon ouverte, aisée à s’insinuer et à se donner credit aux premieres accointances. La naifveté et la verité pure, en quelque siecle que ce soit, trouvent encore leur opportunité et leur mise. Et puis, de ceux-là est la liberté peu suspecte et peu odieuse, qui besoingnent sans aucun leur interest, et qui peuvent veritablement employer la responce de Hipperides aux Atheniens se plaignans de l’aspreté de son parler : Messieurs, ne considerez pas si je suis libre, mais si je le suis sans rien prendre et sans amender par là mes affaires. Ma liberté m’a aussi aiséement deschargé du soubçon de faintise par sa vigueur (n’espargnant rien à dire pour poisant et cuisant qu’il fut, je n’eusse peu dire pis, absent) et qu’elle a une montre apparente de simplesse et de nonchalance. Je ne pretens autre fruict en agissant, que d’agir, et n’y attache longues suittes et propositions : chasque action fait particulierement son jeu : porte s’il peut. Au demeurant, je ne suis pressé de passion ou hayneuse ou amoureuse envers les grands ; ny n’ay ma volonté garrotée d’offence ou obligation particuliere. Je regarde nos Roys d’une affection simplement legitime et civile : ny emeue, ny demeue par interest privé. De quoy je me sçay bon gré. La cause generale et juste ne m’attache non plus que moderéement et sans fiévre. Je ne suis pas subjet à ces hypotheques et engagemens penetrans et intimes : la colere et la hayne sont au delà du devoir de la justice, et sont passions servans seulement à ceux qui ne tiennent pas assez à leur devoir par la raison simple : toutes intentions legitimes et equitables sont d’elles mesmes equables et temperées, sinon elles s’alterent en seditieuses et illegitimes. C’est ce qui me faict marcher par tout la teste haute, le visage et le cœur ouvert. A la verité, et ne crains point de l’advouer, je porterois facilement au besoing une chandelle à Saint Michel, l’autre à son serpent, suivant le dessein de la vieille. Je suivray le bon party jusques au feu, mais exclusivement si je puis. Que Montaigne s’engouffre quant et la ruyne publique, si besoin est ; mais, s’il n’est pas besoin, je sçauray bon gré à la fortune qu’il se sauve ; et autant que mon devoir me donne de corde, je l’employe à sa conservation. Fut-ce pas Atticus, lequel se tenant au juste party, et au party qui perdit, se sauva par sa moderation en cet universel naufrage du monde, parmy tant de mutations et diversitez ?
Aux hommes, comme luy, privez, il est plus aisé : et en telle sorte de besongne, je trouve qu’on peut justement n’estre pas ambitieux à s’ingerer et convier soymesmes. De se tenir chancelant et mestis, de tenir son affection immobile et sans inclination aus troubles de son pays et en une division publique, je ne le trouve ny beau ny honneste. Ea non media, sed nulla via est, velut eventum expectantium quo fortunae consilia sua applicent. Cela peut estre permis envers les affaires des voisins ; et Gelon, tyran de Syracuse, suspendit ainsi son inclination en la guerre des Barbares contre les Grecs, tenant un’ambasse à Delphes, à tout des presents, pour estre en eschauguette à veoir de quel costé tomberoit la fortune, et prendre l’occasion à poinct pour le concilier au victorieux. Ce seroit une espece de trahison de le faire aux propres et domestiques affaires, ausquels necessairement il faut prendre party par application de dessein. Mais de ne s’embesongner point, à homme qui n’a ny charge ny commandement exprés qui le presse, je le trouve plus excusable (et si ne practique pour moy cette excuse) qu’aux guerres estrangeres, desquelles pourtant, selon nos loix, ne s’empesche qui ne veut. Toutesfois ceux encore qui s’y engagent tout à faict, le peuvent avec tel ordre et attrempance que l’orage devra couler par dessus leur teste sans offence. N’avions nous pas raison de l’esperer ainsi du feu Evesque d’Orleans, sieur de Morvilliers ? Et j’en cognois, entre ceux qui y ouvrent valeureusement à cette heure, de meurs ou si equables ou si douces qu’ils seront pour demeurer debout, quelque injurieuse mutation et cheute que le ciel nous appreste. Je tiens que c’est aux Roys proprement de s’animer contre les Roys, et me moque de ces esprits qui de gayeté de cœur se presentent à querelles si disproportionnées : car on ne prend pas querelle particuliere avec un prince pour marcher contre luy ouvertement et courageusement pour son honneur et selon son devoir ; s’il n’aime un tel personnage, il fait mieux, il l’estime. Et notamment la cause des loix et defence de l’ancien estat a tousjours cela que ceux mesmes, qui pour leur dessein particulier le troublent, en excusent les defenseurs, s’ils ne les honorent. Mais il ne faut pas appeller devoir (comme nous faisons tous les jours) une aigreur et aspreté intestine qui naist de l’interest et passion privée ; ny courage, une conduitte traistresse et malitieuse. Ils nomment zele leur propension vers la malignité et violence : ce n’est pas la cause qui les eschauffe, c’est leur interest ; ils attisent la guerre non par ce qu’elle est juste, mais par ce que c’est guerre. Rien n’empéche qu’on ne se puisse comporter commodément entre des hommes qui se sont ennemis, et loyalement : conduisez vous y d’une, sinon par tout esgale affection (car elle peut souffrir differentes mesures), mais au moins temperée, et qui ne vous engage tant à l’un qu’il puisse tout requerir de vous ; et vous contentez aussi d’une moienne mesure de leur grace, et de couler en eau trouble sans y vouloir pescher. L’autre manière, de s’offrir de toute sa force à ceux là et à ceux cy tient encore moins de la prudence que de la conscience. Celuy envers qui vous en trahissez un, duquel vous estes pareillement bien venu, sçait-il pas que de soy vous en faites autant à son tour ? Il vous tient pour un meschant homme ; ce pendant il vous oit, et tire de vous, et fait ses affaires de vostre desloyauté : car les hommes doubles sont utiles en ce qu’ils apportent ; mais il se faut garder qu’ils n’emportent que le moins qu’on peut. Je ne dis rien à l’un que je ne puisse dire à l’autre, à son heure, l’accent seulement un peu changé ; et ne rapporte que les choses ou indifferentes ou cogneues, ou qui servent en commun. Il n’y a point d’utilité pour laquelle je me permette de leur mentir. Ce qui a esté fié à mon silence, je le cele religieusement ; mais je prens à celer le moins que je puis : c’est une importune garde, du secret des princes, à qui n’en a que faire. Je presente volontiers ce marché, qu’ils me fient peu, mais qu’ils se fient hardiment de ce que je leur apporte. J’en ay tousjours plus sçeu que je n’ay voulu. Un parler ouvert ouvre un autre parler et le tire hors, comme faict le vin et l’amour. Philippides respondit sagement au Roy Lyzimachus, qui lui disoit : Que veux-tu que je te communique de mes biens ? --Ce que tu voudras, pourveu que ce ne soit de tes secrets. Je vois que chacun se mutine si on luy cache le fons des affaires ausquels on l’emploie, et si on luy en a desrobé quelque arriere sens. Pour moy, je suis contant qu’on ne m’en die non plus qu’on veut que j’en mette en besoigne, et ne desire pas que ma science outrepasse et contraigne ma parole. Si je dois servir d’instrument de tromperie, que ce soit au-moins sauve ma conscience. Je ne veux estre tenu serviteur ny si affectionné ny si loyal, qu’on me treuve bon à trahir personne. Qui est infidelle à soy mesme, l’est excusablement à son maistre. Mais ce sont Princes qui n’acceptent pas les hommes à moytié et mesprisent les services limitez et conditionnez. Il n’y a remede ; je leur dis franchement mes bornes : car esclave, je ne le doibts estre que de la raison, encore ne puis-je bien en venir à bout. Et eux aussi ont tort d’exiger d’un homme libre telle subjection à leur service et telle obligation que de celuy qu’ils ont faict et acheté, ou duquel la fortune tient particulierement et expressement à la leur. Les loix m’ont osté de grand peine ; elles m’ont choisy party et donné un maistre : toute autre superiorité et obligation doibt estre relative à celle là et retrenchée. Si n’est pas à dire, quand mon affection me porteroit autrement, qu’incontinent j’y portasse la main : la volonté et les desirs se font loy eux mesmes ; les actions ont à la recevoir de l’ordonnance publique. Tout ce mien proceder est un peu bien dissonant à nos formes ; ce ne seroit pas pour produire grands effets, ny pour y durer : l’innocence mesme ne sçauroit ny negotier entre nous sans dissimulation, ny marchander sans manterie. Aussi ne sont aucunement de mon gibier les occupations publiques : ce que ma profession en requiert, je l’y fournis, en la forme que je puis la plus privée. Enfant, on m’y plongea jusques aux oreilles, et il succedoit : si m’en desprins je de belle heure. J’ay souvant dépuis evité de m’en mesler, rarement accepté, jamais requis : tenant le dos tourné à l’ambition ; mais sinon comme les tireurs d’aviron qui s’avancent ainsin à reculons, tellement toutesfois que, de ne m’y estre poinct embarqué, j’en suis moings obligé à ma resolution qu’à ma bonne fortune : car il y a des voyes moings ennemyes de mon goust et plus conformes à ma portée, par lesquelles si elle m’eut appellé autrefois au service public et à mon avancement vers le credit du monde, je sçay que j’eusse passé par dessus la raison de mes discours pour la suyvre. Ceux qui disent communément contre ma profession que ce que j’appelle franchise, simplesse et nayfveté en mes mœurs, c’est art et finesse, et plustost prudence que bonté, industrie que nature, bon sens que bon heur, me font plus d’honneur qu’ils ne m’en ostent. Mais certes ils font ma finesse trop fine ; et qui m’aura suyvi et espié de pres, je luy donray gaigné, s’il ne confesse qu’il n’y a point de regle en leur escolle, qui sçeut raporter ce naturel mouvement et maintenir une apparence de liberté et de licence si pareille et inflexible parmy des routes si tortues et diverses, et que toute leur attention et engin ne les y sçauroit conduire. La voye de la verité est une, et simple, celle du profit particulier et de la commodité des affaires qu’on a en charge, double, inegalle et fortuite. J’ay veu souvant en usage ces libertez contrefaites et artificielles, mais le plus souvant sans succez. Elles sentent volontiers à l’asne d’Esope, lequel, par emulation du chien, vint à se jetter tout gayement à deux pieds sur les espaules de son maistre ; mais autant que le chien recevoit de caresses, de pareille feste, le pauvre asne en reçeut deux fois autant de bastonnades. Id maxime quenque decet quod est cujusque suum maxime. Je ne veux pas priver la tromperie de son rang, ce seroit mal entendre le monde ; je sçay qu’elle a servi souvant profitablement, et qu’elle maintient et nourrit la plus part des vacations des hommes. Il y a des vices legitimes, comme plusieurs actions, ou bonnes ou excusables, illegitimes. La justice en soy, naturelle et universelle, est autrement reiglée, et plus noblement, que n’est cette autre justice speciale, nationale, contrainte au besoing de nos polices. Veri juris germanaeque justitiae solidam et expressam effigiem nullam tenemus ; umbra et imaginibus utimur ; si que le sage Dandamys, oyant reciter les vies de Socrates, Pythagoras, Diogenes, les jugea grands personnages en toute autre chose, mais trop asservis à la reverence des loix, pour lesquelles auctoriser et seconder, la vraye vertu a beaucoup à se desmettre de sa vigueur originelle ; et non seulement par leur permission plusieurs actions vitieuses ont lieu, mais encores à leur suasion : Ex senatusconsultis plebisquescitis scelera exercentur. Je suy le langage commun, qui faict difference entre les choses utiles et les honnestes ; si que d’aucunes actions naturelles, non seulement utiles, mais necessaires, il les nomme deshonnestes et sales. Mais continuons nostre exemple de la trahison. Deux pretendans au Royaume de Thrace estoyent tombez en debat de leurs droicts. L’Empereur les empesçha de venir aux armes ; mais l’un d’eux, sous couleur de conduire un accord amiable pour leur entreveue, ayant assigné son compagnon pour le festoyer en sa maison, le fit emprisonner et tuer. La justice requeroit que les Romains eussent raison de ce forfaict ; la difficulté en empéchoit les voyes ordinaires : ce qu’ils ne peurent legitimement sans guerre et sans hazard, ils entreprindrent de le faire par trahison. Ce qu’ils ne peurent honnestement, ils le firent utilement. A quoy se trouva propre un Pomponius Flaccus : cettuy-cy, soubs feintes parolles et asseurances, ayant attiré cet homme dans ses rets, au lieu de l’honneur et faveur qu’il luy promettoit, l’envoya pieds et poincts liez à Romme. Un traistre y trahit l’autre, contre l’usage commun ; car ils sont pleins de deffiance, et est mal-aysé de les surprendre par leur art : tesmoing la poisante experience que nous venons d’en sentir. Sera Pomponius Flaccus qui voudra, et en est assez qui le voudront ; quant à moy, et ma parolle et ma foy sont, comme le demeurant, pieces de ce commun corps : leur meilleur effect, c’est le service public ; je tiens cela pour presupposé. Mais comme, si on me commandoit que je prinse la charge du Palais et des plaids, je responderoy : Je n’y entens rien ; ou la charge de conducteur de pioniers, je diroy : Je suis appellé à un rolle plus digne ; de mesmes qui me voudroit employer à mentir, à trahir et à me parjurer pour quelque service notable, non que d’assassiner ou empoisonner, je diroy : Si j’ay volé ou desrobé quelqu’un, envoyez moy plustost en gallere. Car il est loisible à un homme d’honneur de parler ainsi que firent les Lacedemoniens, ayans esté deffaicts par Antipater, sur le poinct de leurs accords : Vous nous pouvez commander des charges poisantes et dommageables autant qu’il vous plaira ; mais de honteuses et deshonnestes, vous perdrez vostre temps de nous en commander. Chacun doit avoir juré à soy-mesme ce que les Roys d’Aegypte faisoyent solemnellement jurer à leurs juges : qu’ils ne se desvoyeroyent de leur conscience pour quelque commandement qu’eux mesmes leur en fissent. A telles commissions, il y a notte evidente d’ignominie et de condemnation ; et qui vous la donne, vous accuse, et vous la donne, si vous l’entendez bien, en charge et en peine : autant que les affaires publiques s’amendent de vostre exploit, autant s’en empirent les vostres ; vous y faictes d’autant pis que mieux vous y faites. Et ne sera pas nouveau, ny à l’avanture sans quelque air de Justice, que celuy mesmes vous en chastie, qui vous aura mis en besoigne. La perfidie peut estre en quelque cas excusable : lors seulement elle l’est, qu’elle s’employe à punir et trahir la perfidie. Il se trouve assez de trahisons non seulement refusées, mais punies par ceux en faveur desquels elles avoyent esté entreprises. Qui ne sçait la sentence de Fabritius à l’encontre du Medecin de Pyrrhus ? Mais cecy encore se trouve, que tel l’a commandée qui l’a vengée rigoureusement sur celuy qu’il y avoit employé, refusant un credit et pouvoir si effrené, et desadvouant un servage et une obeïssance si abandonnée et si lache. Jaropelc, Duc de Russie, practiqua un gentil-homme de Hongrie pour trahir le Roy de Poulongne Boleslaus en le faisant mourir, ou donnant aux Russiens moyen de luy faire quelque notable dommage. Cettuy cy s’y porta en galand homme, s’adonna plus que devant au service de ce Roy, obtint d’estre de son conseil et de ses plus feaux. Avec ces advantages, et choisissant à point l’opportunité de l’absence de son maistre, il trahit aux Russiens Vislicie, grande et riche cité, qui fut entierement saccagée et arse par eux, avec occision totale non seulement des habitans d’icelle de tout sexe et aage, mais de grand nombre de noblesse de là autour qu’il y avoit assemblé à ces fins. Jaropelc, assouvy de sa vengeance et de son courroux, qui pourtant n’estoit pas sans titre (car Boleslaus l’avoit fort offencé et en pareille conduitte), et saoul du fruict de cette trahison, venant à en considerer la laideur nue et seule, et la regarder d’une veue saine et non plus troublée par sa passion, la print à un tel remors et contre-cueur, qu’il en fit crever les yeux et couper la langue et les parties honteuses à son executeur. Antigonus persuada les soldats Argyraspides de luy trahir Eumenes, leur capitaine general, son adversaire ; mais l’eust-il faict tuer, apres qu’ils le luy eurent livré, il desira estre luymesme commissaire de la Justice divine pour le chastiement d’un forfaict si detestable et les consigna entre les mains du gouverneur de la Province, luy donnant tres-expres commandement de les perdre et mettre à malefin, en quelque maniere que ce fut. Tellement que, de ce grand nombre qu’ils estoyent, aucun ne vit onques puis l’air de Macedoine. Mieux il en avoit esté servy, d’autant le jugea il avoir esté plus meschamment et punissablement. L’esclave qui trahit la cachette de Publius Sulpicius, son maistre, fut mis en liberté, suivant la promesse de la proscription de Sylla ; mais, suivant la promesse de la raison publique, tout libre, il fut précipité du roc Tarpeien. Ils les font pendre avec la bourse de leur payement au col. Ayant satisfaict à leur seconde foy et speciale, ils satisfont à la generale et premiere. Mahomed second, se voulant deffaire de son frere, pour la jalousie de la domination suivant le stile de leur race, y employa l’un de ses officiers, qui le suffoqua, l’engorgeant de quantité d’eau prinse trop à coup. Cela faict, il livra pour l’expiation de ce meurtre le meurtrier entre les mains de la mere du trespassé (car ils n’estoient freres que de pere) ; elle, en sa presence, ouvrit à ce meurtrier l’estomach, et, tout chaudement, de ses mains fouillant et arrachant son ceur, le jetta à manger aux chiens. Et nostre Roy Clovis fit pendre les trois serviteurs de Cannacre apres qu’ils luy eurent trahi leur maistre : à quoi il les avoit pratiquez. Et à ceux mesme qui ne valent rien, il est si doux, ayant tiré l’usage d’une action vicieuse, y pouvoir hormais coudre en toute seurté quelque traict de bonté et de justice, comme par compensation et correction conscientieuse. Joint qu’ils regardent les ministres de tels horribles malefices comme gents qui les leur reprochent. Et cherchent par leur mort d’estouffer la connoissance et tesmoignage de telles menées. Or, si par fortune on vous en recompence pour ne frustrer la necessité publique de cet extreme et desesperé remede, celuy qui le faict ne laisse pas de vous tenir, s’il ne l’est luy-mesme, pour un homme maudit et execrable ; et vous tient plus traistre que ne faict celuy contre qui vous l’estes : car il touche la malignité de vostre courage par voz mains, sans desadveu, sans object. Mais il vous y employe, tout ainsi qu’on faict les hommes perdus, aux executions de la haute justice, charge autant utile comme elle est peu honeste. Outre la vilité de telles commissions, il y a de la prostitution de conscience. La fille à Seyanus, ne pouvant estre punie à mort en certaine forme de Jugement à Romme, d’autant qu’elle estoit Vierge, fut, pour donner passage aux lois, forcée par le bourreau avant qu’il l’estranglat : non sa main seulement, mais son ame est esclave à la commodité publique. Quant le premier Amurath, pour aigrir la punition contre ses subjects, qui avoient donné support à la parricide rebellion de son fils contre luy, ordonna que leurs plus proches parents presteroient la main à cette execution, je trouve tres-honeste à aucuns d’avoir choisi plustost estre iniquement tenus coulpables du parricide d’un autre, que de servir la justice de leur propre parricide. Et où, en quelques bicoques forcées de mon temps, j’ay veu des coquins, pour garantir leur vie, accepter de pendre leurs amis et consorts, je les ay tenus de pire condition que les pendus. On dict que Vuitolde, prince des Lituaniens, fit autresfois cette loy que les criminels condamnez eussent à executer eux mesmes de leurs mains la sentence capitale contre eux donnée, trouvant estrange qu’un tiers, innocent de la faute, fust employé et chargé d’un homicide. Le Prince, quand une urgente circonstance et quelque impetueux et inopiné accident du besoing de son estat luy faict gauchir sa parolle et sa foy, ou autrement le jette hors de son devoir ordinaire, doibt attribuer cette necessité à un coup de la verge divine : vice, n’est-ce pas, car il a quitté sa raison à une plus universelle et puissante raison, mais certes c’est mal’heur. De maniere qu’à quelqu’un qui me demandoit : Quel remede ? --Nul remede, fis je : s’il fut veritablement geiné entre ces deux extremes (sed videat ne quaeratur latebra perjurio), il le falloit faire ; mais s’il le fit sans regret, s’il ne luy greva de le faire, c’est signe que sa conscience est en mauvais termes. Quand il s’en trouveroit quelqu’un de si tendre conscience, à qui nulle guarison ne semblast digne d’un si poisant remede, je ne l’en estimeroy pas moins. Il ne se sçauroit perdre plus excusablement et decemment. Nous ne pouvons pas tout. Ainsi comme ainsi nous faut il souvent, comme à la derniere anchre, remettre la protection de nostre vaisseau à la pure conduitte du ciel. A quelle plus juste necessité se reserve il ? Que luy est il moins possible à faire que ce qu’il ne peut faire qu’aux despens de sa foy et de son honneur, choses qui à l’aventure luy doivent estre plus cheres que son propre salut, ouy, et que le salut de son peuple ? Quand, les bras croisez, il appellera Dieu simplement à son aide, n’aura il pas à esperer que la divine bonté n’est pour refuser faveur de sa main extraordinaire à une main pure et juste ? Ce sont dangereux exemples, rares et maladifves exceptions à nos reigles naturelles. Il y faut ceder, mais avec grande moderation et circonspection : aucune utilité privée n’est digne pour laquelle nous façions cet effort à nostre conscience ; la publique, bien, lors qu’elle est et tres-apparente et tres-importante. Timoleon se garantit à propos de l’estrangeté de son exploit par les larmes qu’il rendit, se souvenant que c’estoit d’une main fraternelle qu’il avoit tué le tyran ; et cela pinça justement sa conscience, qu’il eust esté necessité d’acheter l’utilité publique à tel pris de l’honnesteté de ses meurs. Le senat mesme, delivré de servitude par son moyen, n’osa rondement decider d’un si haut faict et deschiré en deus si poisants et contraires visages. Mais les Syracusains ayant tout à point, à l’heure mesmes, envoyé requerir les Corinthiens de leur protection et d’un chef digne de restablir leur ville en sa premiere dignité et nettoyer la Sicille de plusieurs tyranneaus qui l’oppressoient, il y deputa Timoleon avec cette nouvelle deffaitte et declaration que, selon ce qu’il se porteroit bien ou mal en sa charge, leur arrest prendroit party à la faveur du liberateur de son païs ou à la desfaveur du meurtrier de son frere. Cette fantastique conclusion a pourtant quelque excuse sur le danger de l’exemple et importance d’un faict si divers. Et feirent bien d’en descharger leur jugement ou de l’appuier ailleurs et en des considerations tierces. Or les deportements de Timoleon en ce voyage rendirent bien tost sa cause plus claire, tant il s’y porta dignement et vertueusement en toutes façons ; et le bon heur qui l’accompagna aux aspretez qu’il eut à vaincre en cette noble besongne, sembla luy estre envoyé par les Dieus conspirants et favorables à sa justification. La fin de cettuy cy est excusable, si aucune le pouvoit estre. Mais l’utilité de l’augmentation du revenu publique, qui servit de pretexte au senat romain à cette orde conclusion que je m’en vay reciter, n’est pas assez forte pour mettre à garant une telle injustice. Certaines citez s’estoient rachetées à pris d’argent et remises en liberté, avec l’ordonnance et permission du Senat, des mains de Lucius Sylla. La chose estant tombée en nouveau jugement, le Senat les condamne à estre taillables comme auparavant, et que l’argent qu’elles avoyent employé pour se rachetter, demeureroit perdu pour elles. Les guerres civiles produisent souvent ces vilains exemples, que nous punissons les privez de ce qu’ils nous ont creu quand nous estions autres ; et un mesme magistrat faict porter la peine de son jugement à qui n’en peut mais ; le maistre foitte son disciple de docilité, et la guide son aveugle. Horrible image de justice’Il y a des regles en la philosophie et faulses et molles. L’exemple qu’on nous propose, pour faire prevaloir l’utilité privée à la foy donnée, ne reçoit pas assez de poids par la circonstance qu’ils y meslent. Des voleurs vous ont prins, ils vous ont remis en liberté, ayant tiré de vous sermant du paiement de certaine somme ; on a tort de dire qu’un homme de bien sera quitte de sa foy sans payer, estant hors de leurs mains. Il n’en est rien. Ce que la crainte m’a faict une fois vouloir, je suis tenu de le vouloir encore sans crainte ; et quand elle n’aura forcé que ma langue sans la volonté, encore suis je tenu de faire la maille bonne de ma parole. Pour moy, quand par fois ell’a inconsiderement devancé ma pensée, j’ay faict conscience de la desadvouer pourtant. Autrement, de degré en degré, nous viendrons à renverser tout le droit qu’un tiers prend de nos promesses et sermens. Quasi vero forti viro vis possit adhiberi. En cecy seulement a loy l’interest privé, de nous excuser de faillir à nostre promesse, si nous avons promis chose meschante et inique de soy : car le droit de la vertu doibt prevaloir le droit de nostre obligation. J’ay autrefois logé Epaminondas au premier rang des hommes excellens, et ne m’en desdy pas. Jusques où montoit il la consideration de son particulier devoir ; qui ne tua jamais homme qu’il eust vaincu ; qui, pour ce bien inestimable de rendre la liberté à son pays, faisoit conscience de tuer un Tyran ou ses complices sans les formes de la Justice ; et qui jugeoit meschant homme, quelque bon Citoyen qu’il fut, celuy qui, entre les ennemys et en la bataille, n’espargnoit son amy et son hoste. Voylà une ame de riche composition. Il marioit aux plus rudes et violentes actions humaines la bonté et l’humanité, voire la plus delicate qui se treuve en l’escole de la Philosophie. Ce courage si gros, enflé et obstiné contre la douleur, la mort, la pauvreté, estoit ce nature ou art qui l’eust attendry jusques au poinct d’une si extreme douceur et debonnaireté de complexion ? Horrible de fer et de sang, il va fracassant et rompant une nation invincible contre tout autre que contre luy seul, et gauchit, au milieu d’une telle meslée, au rencontre de son hoste et de son amy. Vrayement celuy là proprement commandoit bien à la guerre, qui luy faisoit souffrir le mors ? de la benignité sur le poinct de sa plus forte chaleur, ainsin enflammée qu’elle estoit et escumeuse de fureur et de meurtre. C’est miracle de pouvoir mesler à telles actions quelque image de justice ; mais il n’appartient qu’à la roideur d’Epaminondas d’y pouvoir mesler la douceur et la facilité des meurs les plus molles et la pure innocence. Et où l’un dict aux Mammertins que les statuts n’avoyent point de mise envers les hommes armez ; l’autre, au Tribun du peuple, que le temps de la justice et de la guerre estoyent deux ; le tiers, que le bruit des armes l’empeschoit d’entendre la voix des loix, cettuy-cy n’estoit pas seulement empesché d’entendre celles de la civilité et pure courtoisie. Avoit il pas emprunté de ses ennemis l’usage de sacrifier aux Muses, allant à la guerre, pour destremper par leur douceur et gayeté cette furie et aspreté martiale ? Ne craignons point, apres un si grand precepteur, d’estimer qu’il y a quelque chose illicite contre les ennemis mesmes, que l’interest commun ne doibt pas tout requerir de tous contre l’interest privé, manente memoria etiam in dissidio publicorum foederum privati juris :

et nulla potentia vires
Praestandi, ne quid peccet amicus, habet ; .

et que toutes choses ne sont pas loisibles à un homme de bien pour le service de son Roy ny de la cause generalle et des loix. Non enim patria praestat omnibus officiis, et ipsi conducit pios habere cives in parentes. C’est une instruction propre au temps : nous n’avons que faire de durcir nos courages par ces lames de fer ; c’est assez que nos espaules le soyent ; c’est assez de tramper nos plumes en ancre, sans les tramper en sang. Si c’est grandeur de courage et l’effect d’une vertu rare et singuliere de mespriser l’amitié, les obligations privées, sa parolle et la parenté pour le bien commun et obeïssance du magistrat, c’est assez vrayement, pour nous en excuser, que c’est une grandeur qui ne peut loger en la grandeur du courage d’Epaminondas. J’abomine les enhortemens enragez de cette autre ame des-reiglée,

dum tela micant, non vos pietatis imago
Ulla, nec adversa conspecti fronte parentes.
Commoveant ; vultus gladio turbate verendos.

Ostons aux meschants naturels, et sanguinaires, et traistres, ce pretexte de raison ; laissons là cette justice enorme et hors de soy, et nous tenons aus plus humaines imitations. Combien peut le temps et l’exemple’En une rencontre de la guerre Civile contre Cynna, un soldat de Pompeius, ayant tué sans y penser son frere qui estoit au party contraire, se tua sur le champ soymesme de honte et de regret, et, quelques années apres, en une autre guerre civile de ce mesme peuple, un soldat, pour avoir tué son frere, demanda recompense à ses capitaines. On argumente mal l’honnesteté et la beauté d’une action par son utilité, et conclud on mal d’estimer que chacun y soit obligé et qu’elle soit honneste à chacun, si elle est utile : Omnia non pariter rerum sunt omnibus apta. Choisissons la plus necessaire et plus utile de l’humaine societé, ce sera le mariage : si est-ce que le conseil des saincts trouve le contraire party plus honneste et en exclut la plus venerable vacation des hommes, comme nous assignons au haras les bestes qui sont de moindre estime.

Chapter I. Of Profit and Honesty.

No man is free from speaking foolish things; but the worst on't is, when

a man labours to play the fool:

"Nae iste magno conatu magnas nugas dixerit."

This does not concern me; mine slip from me with as little care as they

are of little value, and 'tis the better for them. I would presently

part with them for what they are worth, and neither buy nor sell them,

but as they weigh. I speak on paper, as I do to the first person I meet;

and that this is true, observe what follows.

To whom ought not treachery to be hateful, when Tiberius refused it in a

thing of so great importance to him? He had word sent him from Germany

that if he thought fit, they would rid him of Arminius by poison: this

was the most potent enemy the Romans had, who had defeated them so

ignominiously under Varus, and who alone prevented their aggrandisement

in those parts.

He returned answer, "that the people of Rome were wont to revenge

themselves of their enemies by open ways, and with their swords in their

hands, and not clandestinely and by fraud": wherein he quitted the

profitable for the honest. You will tell me that he was a braggadocio; I

believe so too: and 'tis no great miracle in men of his profession. But

the acknowledgment of virtue is not less valid in the mouth of him who

hates it, forasmuch as truth forces it from him, and if he will not

inwardly receive it, he at least puts it on for a decoration.

Our outward and inward structure is full of imperfection; but there is

nothing useless in nature, not even inutility itself; nothing has

insinuated itself into this universe that has not therein some fit and

proper place. Our being is cemented with sickly qualities: ambition,

jealousy, envy, revenge, superstition, and despair have so natural a

possession in us, that its image is discerned in beasts; nay, and

cruelty, so unnatural a vice; for even in the midst of compassion we feel

within, I know not what tart-sweet titillation of ill-natured pleasure in

seeing others suffer; and the children feel it:

"Suave mari magno, turbantibus aequora ventis,

E terra magnum alterius spectare laborem:"

of the seeds of which qualities, whoever should divest man, would destroy

the fundamental conditions of human life. Likewise, in all governments

there are necessary offices, not only abject, but vicious also. Vices

there help to make up the seam in our piecing, as poisons are useful for

the conservation of health. If they become excusable because they are of

use to us, and that the common necessity covers their true qualities, we

are to resign this part to the strongest and boldest citizens, who

sacrifice their honour and conscience, as others of old sacrificed their

lives, for the good of their country: we, who are weaker, take upon us

parts both that are more easy and less hazardous. The public weal

requires that men should betray, and lie, and massacre; let us leave this

commission to men who are more obedient and more supple.

In earnest, I have often been troubled to see judges, by fraud and false

hopes of favour or pardon, allure a criminal to confess his fact, and

therein to make use of cozenage and impudence. It would become justice,

and Plato himself, who countenances this manner of proceeding, to furnish

me with other means more suitable to my own liking: this is a malicious

kind of justice, and I look upon it as no less wounded by itself than by

others. I said not long since to some company in discourse, that I

should hardly be drawn to betray my prince for a particular man, who

should be much ashamed to betray any particular man for my prince; and I

do not only hate deceiving myself, but that any one should deceive

through me; I will neither afford matter nor occasion to any such thing.

In the little I have had to mediate betwixt our princes in the divisions and subdivisions by which

we are at this time torn to pieces, I have been very careful that they

should neither be deceived in me nor deceive others by me. People of

that kind of trading are very reserved, and pretend to be the most

moderate imaginable and nearest to the opinions of those with whom they

have to do; I expose myself in my stiff opinion, and after a method the

most my own; a tender negotiator, a novice, who had rather fail in the

affair than be wanting to myself. And yet it has been hitherto with so

good luck (for fortune has doubtless the best share in it), that few

things have passed from hand to hand with less suspicion or more favour

and privacy. I have a free and open way that easily insinuates itself

and obtains belief with those with whom I am to deal at the first

meeting. Sincerity and pure truth, in what age soever, pass for current;

and besides, the liberty and freedom of a man who treats without any

interest of his own is never hateful or suspected, and he may very well

make use of the answer of Hyperides to the Athenians, who complained of

his blunt way of speaking: "Messieurs, do not consider whether or no I am

free, but whether I am so without a bribe, or without any advantage to my

own affairs." My liberty of speaking has also easily cleared me from all

suspicion of dissembling by its vehemency, leaving nothing unsaid, how

home and bitter soever (so that I could have said no worse behind their

backs), and in that it carried along with it a manifest show of

simplicity and indifference. I pretend to no other fruit by acting than

to act, and add to it no long arguments or propositions; every action

plays its own game, win if it can.

As to the rest, I am not swayed by any passion, either of love or hatred,

towards the great, nor has my will captivated either by particular injury

or obligation. I look upon our kings with an affection simply loyal and

respectful, neither prompted nor restrained by any private interest, and

I love myself for it. Nor does the general and just cause attract me

otherwise than with moderation, and without heat. I am not subject to

those penetrating and close compacts and engagements. Anger and hatred

are beyond the duty of justice; and are passions only useful to those who

do not keep themselves strictly to their duty by simple reason:

"Utatur motu animi, qui uti ratione non potest."

All legitimate intentions are temperate and equable of themselves; if

otherwise, they degenerate into seditious and unlawful. This is it which

makes me walk everywhere with my head erect, my face and my heart open.

In truth, and I am not afraid to confess it, I should easily, in case of

need, hold up one candle to St. Michael and another to his dragon, like

the old woman; I will follow the right side even to the fire, but

exclusively, if I can. Let Montaigne be overwhelmed in the public ruin

if need be; but if there be no need, I should think myself obliged to

fortune to save me, and I will make use of all the length of line my duty

allows for his preservation. Was it not Atticus who, being of the just

but losing side, preserved himself by his moderation in that universal

shipwreck of the world, amongst so many mutations and diversities? For

private man, as he was, it is more easy; and in such kind of work, I

think a man may justly not be ambitious to offer and insinuate himself.

For a man, indeed, to be wavering and irresolute, to keep his affection

unmoved and without inclination in the troubles of his country and public

divisions, I neither think it handsome nor honest:

"Ea non media, sed nulla via est, velut eventum

exspectantium, quo fortunae consilia sua applicent."

This may be allowed in our neighbours' affairs; and thus Gelo, the tyrant

of Syracuse, suspended his inclination in the war betwixt the Greeks and

barbarians, keeping a resident ambassador with presents at Delphos, to

watch and see which way fortune would incline, and then take fit occasion

to fall in with the victors. It would be a kind of treason to proceed

after this manner in our own domestic affairs, wherein a man must of

necessity be of the one side or the other; though for a man who has no

office or express command to call him out, to sit still I hold it more

excusable (and yet I do not excuse myself upon these terms) than in

foreign expeditions, to which, however, according to our laws, no man is

pressed against his will. And yet even those who wholly engage

themselves in such a war may behave themselves with such temper and

moderation, that the storm may fly over their heads without doing them

any harm. Had we not reason to hope such an issue in the person of the

late Bishop of Orleans, the Sieur de Morvilliers?

And I know, amongst those who behave themselves most bravely in the

present war, some whose manners are so gentle, obliging, and just, that

they will certainly stand firm, whatever event Heaven is preparing for

us. I am of opinion that it properly belongs to kings only to quarrel

with kings; and I laugh at those spirits who, out of lightness of heart,

lend themselves to so disproportioned disputes; for a man has never the

more particular quarrel with a prince, by marching openly and boldly

against him for his own honour and according to his duty; if he does not

love such a person, he does better, he esteems him. And notably the

cause of the laws and of the ancient government of a kingdom, has this

always annexed to it, that even those who, for their own private

interest, invade them, excuse, if they do not honour, the defenders.

But we are not, as we nowadays do, to call peevishness and inward

discontent, that spring from private interest and passion, duty, nor a

treacherous and malicious conduct, courage; they call their proneness to

mischief and violence zeal; 'tis not the cause, but their interest, that

inflames them; they kindle and begin a war, not because it is just, but

because it is war.

A man may very well behave himself commodiously and loyally too amongst

those of the adverse party; carry yourself, if not with the same equal

affection (for that is capable of different measure), at least with an

affection moderate, well tempered, and such as shall not so engage you to

one party, that it may demand all you are able to do for that side,

content yourself with a moderate proportion of their, favour and

goodwill; and to swim in troubled waters without fishing in them.

The other way, of offering a man's self and the utmost service he is able

to do, both to one party and the other, has still less of prudence in it

than conscience. Does not he to whom you betray another, to whom you

were as welcome as to himself, know that you will at another time do as

much for him? He holds you for a villain; and in the meantime hears what

you will say, gathers intelligence from you, and works his own ends out

of your disloyalty; double-dealing men are useful for bringing in, but we

must have a care they carry out as little as is possible.

I say nothing to one party that I may not, upon occasion, say to the

other, with a little alteration of accent; and report nothing but things

either indifferent or known, or what is of common consequence. I cannot

permit myself, for any consideration, to tell them a lie. What is

intrusted to my secrecy, I religiously conceal; but I take as few trusts

of that nature upon me as I can. The secrets of princes are a

troublesome burthen to such as are not interested in them. I very

willingly bargain that they trust me with little, but confidently rely

upon what I tell them. I have ever known more than I desired. One open

way of speaking introduces another open way of speaking, and draws out

discoveries, like wine and love. Philippides, in my opinion, answered

King Lysimachus very discreetly, who, asking him what of his estate he

should bestow upon him? "What you will," said he, "provided it be none

of your secrets." I see every one is displeased if the bottom of the

affair be concealed from him wherein he is employed, or that there be any

reservation in the thing; for my part, I am content to know no more of

the business than what they would have me employ myself in, nor desire

that my knowledge should exceed or restrict what I have to say. If I

must serve for an instrument of deceit, let it be at least with a safe

conscience: I will not be reputed a servant either so affectionate or so

loyal as to be fit to betray any one: he who is unfaithful to himself, is

excusably so to his master. But they are princes who do not accept men

by halves, and despise limited and conditional services: I cannot help

it: I frankly tell them how far I can go; for a slave I should not be,

but to reason, and I can hardly submit even to that. And they also are

to blame to exact from a freeman the same subjection and obligation to

their service that they do from him they have made and bought, or whose

fortune particularly and expressly depends upon theirs. The laws have

delivered me from a great anxiety; they have chosen a side for me, and

given me a master; all other superiority and obligation ought to be

relative to that, and cut, off from all other. Yet this is not to say,

that if my affection should otherwise incline me, my hand should

presently obey it; the will and desire are a law to themselves; but

actions must receive commission from the public appointment.

All this proceeding of mine is a little dissonant from the ordinary

forms; it would produce no great effects, nor be of any long duration;

innocence itself could not, in this age of ours, either negotiate without

dissimulation, or traffic without lying; and, indeed, public employments

are by no means for my palate: what my profession requires, I perform

after the most private manner that I can. Being young, I was engaged up

to the ears in business, and it succeeded well; but I disengaged myself

in good time. I have often since avoided meddling in it, rarely

accepted, and never asked it; keeping my back still turned to ambition;

but if not like rowers who so advance backward, yet so, at the same time,

that I am less obliged to my resolution than to my good fortune, that I

was not wholly embarked in it. For there are ways less displeasing to my

taste, and more suitable to my ability, by which, if she had formerly

called me to the public service, and my own advancement towards the

world's opinion, I know I should, in spite of all my own arguments to the

contrary, have pursued them. Such as commonly say, in opposition to what

I profess, that what I call freedom, simplicity, and plainness in my

manners, is art and subtlety, and rather prudence than goodness, industry

than nature, good sense than good luck, do me more honour than disgrace:

but, certainly, they make my subtlety too subtle; and whoever has

followed me close, and pryed narrowly into me, I will give him the

victory, if he does not confess that there is no rule in their school

that could match this natural motion, and maintain an appearance of

liberty and licence, so equal and inflexible, through so many various and

crooked paths, and that all their wit and endeavour could never have led

them through. The way of truth is one and simple; that of particular

profit, and the commodity of affairs a man is entrusted with, is double,

unequal, and casual. I have often seen these counterfeit and artificial

liberties practised, but, for the most part, without success; they relish

of AEsop's ass who, in emulation of the dog, obligingly clapped his two

fore-feet upon his master's shoulders; but as many caresses as the dog

had for such an expression of kindness, twice so many blows with a cudgel

had the poor ass for his compliment:

"Id maxime quemque decet, quod est cujusque suum maxime."

I will not deprive deceit of its due; that were but ill to understand the

world: I know it has often been of great use, and that it maintains and

supplies most men's employment. There are vices that are lawful, as

there are many actions, either good or excusable, that are not lawful in

themselves.

The justice which in itself is natural and universal is otherwise and

more nobly ordered than that other justice which is special, national,

and constrained to the ends of government,

"Veri juris germanaeque justitiae solidam et expressam

effigiem nullam tenemus; umbra et imaginibus utimur;"

insomuch that the sage Dandamis, hearing the lives of Socrates,

Pythagoras, and Diogenes read, judged them to be great men every way,

excepting that they were too much subjected to the reverence of the laws,

which, to second and authorise, true virtue must abate very much of its

original vigour; many vicious actions are introduced, not only by their

permission, but by their advice:

"Ex senatus consultis plebisquescitis scelera exercentur."

I follow the common phrase that distinguishes betwixt profitable and

honest things, so as to call some natural actions, that are not only

profitable but necessary, dishonest and foul.

But let us proceed in our examples of treachery two pretenders to the

kingdom of Thrace

were fallen into dispute about their title; the emperor hindered them

from proceeding to blows: but one of them, under colour of bringing

things to a friendly issue by an interview, having invited his competitor

to an entertainment in his own house, imprisoned and killed him. Justice

required that the Romans should have satisfaction for this offence; but

there was a difficulty in obtaining it by ordinary ways; what, therefore,

they could not do legitimately, without war and without danger, they

resolved to do by treachery; and what they could not honestly do, they

did profitably. For which end, one Pomponius Flaccus was found to be a

fit instrument. This man, by dissembled words and assurances, having

drawn the other into his toils, instead of the honour and favour he had

promised him, sent him bound hand and foot to Rome. Here one traitor

betrayed another, contrary to common custom: for they are full of

mistrust, and 'tis hard to overreach them in their own art: witness the

sad experience we have lately had.

Let who will be Pomponius Flaccus, and there are enough who would: for my

part, both my word and my faith are, like all the rest, parts of this

common body: their best effect is the public service; this I take for

presupposed. But should one command me to take charge of the courts of

law and lawsuits, I should make answer, that I understood it not; or the

place of a leader of pioneers, I would say, that I was called to a more

honourable employment; so likewise, he that would employ me to lie,

betray, and forswear myself, though not to assassinate or to poison, for

some notable service, I should say, "If I have robbed or stolen anything

from any man, send me rather to the galleys." For it is permissible in a

man of honour to say, as the Lacedaemonians did, having been defeated by

Antipater, when just upon concluding an agreement: "You may impose as

heavy and ruinous taxes upon us as you please, but to command us to do

shameful and dishonest things, you will lose your time, for it is to no

purpose." Every one ought to make the same vow to himself that the kings

of Egypt made their judges solemnly swear, that they would not do

anything contrary to their consciences, though never so much commanded to

it by themselves. In such commissions there is evident mark of ignominy

and condemnation; and he who gives it at the same time accuses you, and

gives it, if you understand it right, for a burden and a punishment.

As much as the public affairs are bettered by your exploit, so much are

your own the worse, and the better you behave yourself in it, 'tis so

much the worse for yourself; and it will be no new thing, nor,

peradventure, without some colour of justice, if the same person ruin

you who set you on work.

If treachery can be in any case excusable, it must be only so when it is

practised to chastise and betray treachery. There are examples enough of

treacheries, not only rejected, but chastised and punished by those in

favour of whom they were undertaken. Who is ignorant of Fabricius

sentence against the physician of Pyrrhus?

But this we also find recorded, that some persons have commanded a thing,

who afterward have severely avenged the execution of it upon him they had

employed, rejecting the reputation of so unbridled an authority, and

disowning so abandoned and base a servitude and obedience. Jaropelk,

Duke of Russia, tampered with a gentleman of Hungary to betray Boleslaus,

king of Poland, either by killing him, or by giving the Russians

opportunity to do him some notable mischief. This worthy went ably to

work: he was more assiduous than before in the service of that king, so

that he obtained the honour to be of his council, and one of the chiefest

in his trust. With these advantages, and taking an opportune occasion of

his master's absence, he betrayed Vislicza, a great and rich city, to the

Russians, which was entirely sacked and burned, and not only all the

inhabitants of both sexes, young and old, put to the sword, but moreover

a great number of neighbouring gentry, whom he had drawn thither to that

end. Jaropelk, his revenge being thus satisfied and his anger appeased,

which was not, indeed, without pretence (for Boleslaus had highly

offended him, and after the same manner), and sated with the fruit of

this treachery, coming to consider the fulness of it, with a sound

judgment and clear from passion, looked upon what had been done with so

much horror and remorse that he caused the eyes to be bored out and the

tongue and shameful parts to be cut off of him who had performed it.

Antigonus persuaded the Argyraspides to betray Eumenes, their general,

his adversary, into his hands; but after he had caused him, so delivered,

to be slain, he would himself be the commissioner of the divine justice

for the punishment of so detestable a crime, and committed them into the

hands of the governor of the province, with express command, by whatever

means, to destroy and bring them all to an evil end, so that of that

great number of men, not so much as one ever returned again into

Macedonia: the better he had been served, the more wickedly he judged it

to be, and meriting greater punishment.

The slave who betrayed the place where his master, P. Sulpicius, lay

concealed, was, according to the promise of Sylla's proscription,

manumitted for his pains; but according to the promise of the public

justice, which was free from any such engagement, he was thrown headlong

from the Tarpeian rock.

Our King Clovis, instead of the arms of gold he had promised them, caused

three of Cararic's servants to be hanged after they had betrayed their

master to him, though he had debauched them to it: he hanged them with

the purse of their reward about their necks; after having satisfied his

second and special faith, he satisfied the general and first.

Mohammed II. having resolved to rid himself of his brother, out of

jealousy of state, according to the practice of the Ottoman family, he

employed one of his officers in the execution, who, pouring a quantity of

water too fast into him, choked him. This being done, to expiate the

murder, he delivered the murderer into the hands of the mother of him he

had so caused to be put to death, for they were only brothers by the

father's side; she, in his presence, ripped up the murderer's bosom, and

with her own hands rifled his breast for his heart, tore it out, and

threw it to the dogs. And even to the worst people it is the sweetest

thing imaginable, having once gained their end by a vicious action, to

foist, in all security, into it some show of virtue and justice, as by

way of compensation and conscientious correction; to which may be added,

that they look upon the ministers of such horrid crimes as upon men who

reproach them with them, and think by their deaths to erase the memory

and testimony of such proceedings.

Or if, perhaps, you are rewarded, not to frustrate the public necessity

for that extreme and desperate remedy, he who does it cannot for all

that, if he be not such himself, but look upon you as an accursed and

execrable fellow, and conclude you a greater traitor than he does,

against whom you are so: for he tries the malignity of your disposition

by your own hands, where he cannot possibly be deceived, you having no

object of preceding hatred to move you to such an act; but he employs you

as they do condemned malefactors in executions of justice, an office as

necessary as dishonourable. Besides the baseness of such commissions,

there is, moreover, a prostitution of conscience. Seeing that the

daughter of Sejanus could not be put to death by the law of Rome, because

she was a virgin, she was, to make it lawful, first ravished by the

hangman and then strangled: not only his hand but his soul is slave to

the public convenience.

When Amurath I., more grievously to punish his subjects who had taken

part in the parricide rebellion of his son, ordained that their nearest

kindred should assist in the execution, I find it very handsome in some

of them to have rather chosen to be unjustly thought guilty of the

parricide of another than to serve justice by a parricide of their own.

And where I have seen, at the taking of some little fort by assault in my

time, some rascals who, to save their own lives, would consent to hang

their friends and companions, I have looked upon them to be of worse

condition than those who were hanged. 'Tis said, that Witold, Prince of

Lithuania, introduced into the nation the practice that the criminal

condemned to death should with his own hand execute the sentence,

thinking it strange that a third person, innocent of the fault, should be

made guilty of homicide.

A prince, when by some urgent circumstance or some impetuous and

unforeseen accident that very much concerns his state, compelled to

forfeit his word and break his faith, or otherwise forced from his

ordinary duty, ought to attribute this necessity to a lash of the divine

rod: vice it is not, for he has given up his own reason to a more

universal and more powerful reason; but certainly 'tis a misfortune: so

that if any one should ask me what remedy? "None," say I, "if he were

really racked between these two extremes: 'sed videat, ne quoeratur

latebya perjurio', he must do it: but if he did it without regret, if it

did not weigh on him to do it, 'tis a sign his conscience is in a sorry

condition." If there be a person to be found of so tender a conscience

as to think no cure whatever worth so important a remedy, I shall like

him never the worse; he could not more excusably or more decently perish.

We cannot do all we would, so that we must often, as the last anchorage,

commit the protection of our vessels to the simple conduct of heaven.

To what more just necessity does he reserve himself? What is less

possible for him to do than what he cannot do but at the expense of his

faith and honour, things that, perhaps, ought to be dearer to him than

his own safety, or even the safety of his people. Though he should, with

folded arms, only call God to his assistance, has he not reason to hope

that the divine goodness will not refuse the favour of an extraordinary

arm to just and pure hands? These are dangerous examples, rare and

sickly exceptions to our natural rules: we must yield to them, but with

great moderation and circumspection: no private utility is of such

importance that we should upon that account strain our consciences to

such a degree: the public may be, when very manifest and of very great

concern.

Timoleon made a timely expiation for his strange exploit by the tears he

shed, calling to mind that it was with a fraternal hand that he had slain

the tyrant; and it justly pricked his conscience that he had been

necessitated to purchase the public utility at so great a price as the

violation of his private morality. Even the Senate itself, by his means

delivered from slavery, durst not positively determine of so high a fact,

and divided into two so important and contrary aspects; but the

Syracusans, sending at the same time to the Corinthians to solicit their

protection, and to require of them a captain fit to re-establish their

city in its former dignity and to clear Sicily of several little tyrants

by whom it was oppressed, they deputed Timoleon for that service, with

this cunning declaration; "that according as he should behave himself

well or ill in his employment, their sentence should incline either to

favour the deliverer of his country, or to disfavour the murderer of his

brother." This fantastic conclusion carries along with it some excuse,

by reason of the danger of the example, and the importance of so strange

an action: and they did well to discharge their own judgment of it, and

to refer it to others who were not so much concerned. But Timoleon's

comportment in this expedition soon made his cause more clear, so

worthily and virtuously he demeaned himself upon all occasions; and the

good fortune that accompanied him in the difficulties he had to overcome

in this noble employment, seemed to be strewed in his way by the gods,

favourably conspiring for his justification.

The end of this matter is excusable, if any can be so; but the profit of

the augmentation of the public revenue, that served the Roman Senate for

a pretence to the foul conclusion I am going to relate, is not sufficient

to warrant any such injustice.

Certain cities had redeemed themselves and their liberty by money, by the

order and consent of the Senate, out of the hands of L. Sylla: the

business coming again in question, the Senate condemned them to be

taxable as they were before, and that the money they had disbursed for

their redemption should be lost to them. Civil war often produces such

villainous examples; that we punish private men for confiding in us when

we were public ministers: and the self-same magistrate makes another man

pay the penalty of his change that has nothing to do with it; the

pedagogue whips his scholar for his docility; and the guide beats the

blind man whom he leads by the hand; a horrid image of justice.

There are rules in philosophy that are both false and weak. The example

that is proposed to us for preferring private utility before faith given,

has not weight enough by the circumstances they put to it; robbers have

seized you, and after having made you swear to pay them a certain sum of

money, dismiss you. 'Tis not well done to say, that an honest man can be

quit of his oath without payment, being out of their hands. 'Tis no such

thing: what fear has once made me willing to do, I am obliged to do it

when I am no longer in fear; and though that fear only prevailed with my

tongue without forcing my will, yet am I bound to keep my word. For my

part, when my tongue has sometimes inconsiderately said something that I

did not think, I have made a conscience of disowning it: otherwise, by

degrees, we shall abolish all the right another derives from our promises

and oaths:

"Quasi vero forti viro vis possit adhiberi."

And 'tis only lawful, upon the account of private interest, to excuse

breach of promise, when we have promised something that is unlawful and

wicked in itself; for the right of virtue ought to take place of the

right of any obligation of ours.

I have formerly placed Epaminondas in the first rank of excellent men,

and do not repent it. How high did he stretch the consideration of his

own particular duty? he who never killed a man whom he had overcome; who,

for the inestimable benefit of restoring the liberty of his country, made

conscience of killing a tyrant or his accomplices without due form of

justice: and who concluded him to be a wicked man, how good a citizen

soever otherwise, who amongst his enemies in battle spared not his friend

and his guest. This was a soul of a rich composition: he married

goodness and humanity, nay, even the tenderest and most delicate in the

whole school of philosophy, to the roughest and most violent human

actions. Was it nature or art that had intenerated that great courage of

his, so full, so obstinate against pain and death and poverty, to such an

extreme degree of sweetness and compassion? Dreadful in arms and blood,

he overran and subdued a nation invincible by all others but by him

alone; and yet in the heat of an encounter, could turn aside from his

friend and guest. Certainly he was fit to command in war who could so

rein himself with the curb of good nature, in the height and heat of his

fury, a fury inflamed and foaming with blood and slaughter. 'Tis a

miracle to be able to mix any image of justice with such violent actions:

and it was only possible for such a steadfastness of mind as that of

Epaminondas therein to mix sweetness and the facility of the gentlest

manners and purest innocence. And whereas one told the Mamertini that

statutes were of no efficacy against armed men; and another told the

tribune of the people that the time of justice and of war were distinct

things; and a third said that the noise of arms deafened the voice of

laws, this man was not precluded from listening to the laws of civility

and pure courtesy. Had he not borrowed from his enemies the custom of

sacrificing to the Muses when he went to war, that they might by their

sweetness and gaiety soften his martial and rigorous fury? Let us not

fear, by the example of so great a master, to believe that there is

something unlawful, even against an enemy, and that the common concern

ought not to require all things of all men, against private interest:

"Manente memoria, etiam in dissidio publicorum

foederum, privati juris:"

"Et nulla potentia vires

Praestandi, ne quid peccet amicus, habet;"

and that all things are not lawful to an honest man for the service of

his prince, the laws, or the general quarrel:

"Non enim patria praestat omnibus officiis....

et ipsi conducit pios habere cives in parentes."

Tis an instruction proper for the time wherein we live: we need not

harden our courage with these arms of steel; 'tis enough that our

shoulders are inured to them: 'tis enough to dip our pens in ink without

dipping them in blood. If it be grandeur of courage, and the effect of a

rare and singular virtue, to contemn friendship, private obligations, a

man's word and relationship, for the common good and obedience to the

magistrate, 'tis certainly sufficient to excuse us, that 'tis a grandeur

that can have no place in the grandeur of Epaminondas' courage.

I abominate those mad exhortations of this other discomposed soul,

"Dum tela micant, non vos pietatis imago

Ulla, nec adversa conspecti fronte parentes

Commoveant; vultus gladio turbate verendos."

Let us deprive wicked, bloody, and treacherous natures of such a pretence

of reason: let us set aside this guilty and extravagant justice, and

stick to more human imitations. How great things can time and example

do! In an encounter of the civil war against Cinna, one of Pompey's

soldiers having unawares killed his brother, who was of the contrary

party, he immediately for shame and sorrow killed himself: and some years

after, in another civil war of the same people, a soldier demanded a

reward of his officer for having killed his brother.

A man but ill proves the honour and beauty of an action by its utility:

and very erroneously concludes that every one is obliged to it, and that

it becomes every one to do it, if it be of utility:

"Omnia non pariter rerum sunt omnibus apta."

Let us take that which is most necessary and profitable for human

society; it will be marriage; and yet the council of the saints find the

contrary much better, excluding from it the most venerable vocation of

man: as we design those horses for stallions of which we have the least

esteem.