and Handsomness imaginable Must not also he be a great Master of his Resentments who favours those that have caus'd him to waste the best part of his Estate through their quarrelsome and litigious vexations when after the loss of their suit so unjustly commenc'd it lies in his power to ruine ' em Lastly we must acknowledge that we have need of a great deal of good Nature to pardon a Person that has offer'd us a bloody Affront when his Misfortune delivers him into our power and that we have an easy opportunity to revenge our selves And that which advances the Power of Generosity upon all occasions is this that besides that the Power of Revenge is so sweet that it is a difficult thing for a Man to surmount its Temptations and generally all those Advantages that he obtains against those that have adventured to contend with him so swell his Heart that he has much ado to govern it We cannot deny but that the force of Generosity is highly extraordinary But thence it does not follow that it is a vertuous Force For as St. Austin says There are two sorts of strong Men that divide all Mankind the one sort is of such who are strong through the vehemence of their desires The other sort that is to say True Christians are strong through the greatness of their Charity There is nothing that they will not venture for the Love of God There is nothing which the others will not dare or are not capable to act for the Love of themselves and to gratify their Passions To them they are beholding for all their force and Strength and it is their Ambition that empowers 'em to vanquish their Revenge For how sweet soever pleasure of Revenge may be an ambitious Person that loves Glory finds the Honour which he seeks in a Generous proceeding much more sweet than his Revenge Reason also joyns with his Ambition and shews him that Revenge how pleasing soever it is but a Transitory Delight where the Reputation which he acquires by his Generosity remains to perpetuity The Generosity of Prime Ministers and such as are in Authority proceeds from their Interest and therefore when they apprehend that a person of Merit or high Quality is obstructed being their professed Enemy and perplex'd in his Affairs they presently use all their diligence to help him out of his trouble on purpose to gain his good Will and fix him to their Interests And upon the same score they are more officious many times to gratify their greatest Enemies than their most faithful and zealous Friends Again our Natural Malignity is the most usual cause of our Generosity For in serving those that have cross'd our Designs we do but heap as it were so many Coals of Fire upon their Heads that is to say we do 'em kindness for no other end but only to make 'em asham'd that ever they did us any injury and to render 'em the more inexcusable if they persevere in their Malice towards us The Spirit of Revenge may be reckon'd for a piece of this Malignity For we believe that if a Person to whom we have been frequently serviceable comes to fail in the Obligations which he owes us he will disband himself and revenge the injustice done us much better than we can do our selves The Generosity of Victors toward the Vanquish'd is either vain or politic which makes us wonder that Historians should extoll the kindness which Alexander shewed to the Mother Wife and Daughter of Darius for Actions really Generous For besides that their Sex and Quality in some measure obliged him to those Civilities and that he could not have done otherwise without a great stain to his Reputation he was so desperately in Love with Honour that his Soul not being satisfy'd with what he had gain'd by his Victories he labours incessantly to augment his Civilities besides that he took care as much as in him lay to alleviate the misfortunes of those Captive Princes to prevent their Hatred against him that was the Author of all their Miseries He had also a particular aim so far to recover the good Opinion of Darius and the Royal Family as to believe that since their evil destiny had depriv'd 'em of the former Luster and subjected 'em under his Dominion they could not have fall'n into better hands And we find that Alexander obtained the Honor which he desired by the Prayer of Darius to the Gods That if they were fully resolved in their displeasure to take from his Family the Diadem of Persia they would set it upon Alexander's Head to recompence the Vertue of so good and generous a Prince The same Honor he receiv'd from Sisygambis the Queen This Soveraignty said She is so soft and gentle that the Remembrance of my past Felicity does no way render me uneasie in the Condition of my present Fortune Nor was it out of any desire to revenge the death of Darius or out of any hatred of the Treason that he so severely punish'd that horrid Assassination committed by Bâ—ssus since it was his Perfidiousness how execrable soever that put Alexander in the possession of the greatest Empire in the World But it was for his Honour and his Interests sake that he reveng'd the Death of Darius but chiefly for the sake of his Interest For he put Bessus to death to prevent the Conspiracy of his own Commanders against him And this is no more than the Advice which Darius sent him some few Minutes before he expir'd that it would be no less Profitable than Honourable for him to prosecute his Revenge upon that execrable Parricide Bessus as owing that Example to the World and for that it was the common Cause of all Kings Less does it deserve the name of Generosity when seeing Darius lying all along dead in his Chariot he cover'd his Body with his upper Garment and bitterly bewail'd the Misfortune of so Great a King for coming to an end so unsuitable to his high Dignity For it was no Sentiment of Generosity that made him bewail the evil destiny of his Enemy for that Darius was none of Alexander's Enemy but Alexander was Darius's and had invaded his Empire So that it was Alexander himself who was the real Subject of his own Lamentations who reflecting upon himself in the Person of Darius saw himself abandon'd by his own People assâ—ssiâ—ated by his best Friends and over-whâ—lm'd with those dire Misfortunes that usually attend great Prosperities Among these sorts of People who esteem as Generous all those Sentiments wherein there appears something of Grandeur of Mind as the Contempt of Mony and vain Honours some there are that vilifie this sort of Generosity Fore-seeing that almost all the World run after the Favour of Great Personages and court their Kindness not only with a restless credulity but after a sordid and misbeseeming manner they steer a quite con-contrary course They refuse all attendance upon those Great Men to desire any Kindness at their
to be the visible Cause of all the happy Events of Human Life 'T is our Ignorance says a certain Poet which makes us imagine that blind Chance governs all Human Affairs 'T is our mistake ô Fortune that has plac'd Thee in Heaven which has made us believe that thy capricious Decrees regulate our Actions Whâ—re Prudence Reigns no Deity From that same Breast can absent be Prudence deprives thee of thy Power and destroys thee of thy Divinity 't is she alone that has the power to make us happy and her Laws alone observ'd or violated are the causes of our Good or Evil Destiny Nothing so clearly shews us the ridiculous vanity of men as that same pleasure which they take to be undeceiv'd from popular Opinions and yet at the same time they are undeceiv'd to deceive themselves after another manner For certainly 't is a great absurdity to refer all Events to a Cause so irregular and blind as Fortune But on the other side it is as great an error to look upon Prudence as the insallible source of our Happiness and the prosperity of Families Common-wealths and Empires as we shall shew in due place To make it therefore evidenâ— That the good Opinion which Men have of Prudence is ill grounded we need no more then to examin the Nature of Men without prejudice and consider that it is always full of distrust timorousness and uncertainty which proceeds from the obscurity and inconstancy of the matter For she has to do with Men whose Hearts are impenetrable and who are continually subject to change thro the lightness of their humour thro the succession of their passions and the diversity of their interests So that as Heraclitus assur'd us that he could have no natural Knowledg because the Object of the Sciences ought to be constant but that Nature was in a perpetual motion still gliding along like a stream where we can never consider the water because it passes away before we can well look upon it so we may affirm in like manner that Prudence can assure her self of nothing seeing that Man is never in the same posture but varies in his Disposition and Affections thro an infinite number of Causes both internal and external I admire with the rest of the world the ways that Aristotle has discover'd to facilitate perswasion by rousing the pasons that are predominant in men In a word it frequently happens that Submissions will move the most inhuman and cruel to Pity and Compassion that with Menaces we force the Timorous to yeild and that with Money we obtain our desires from persons uninteressed But I cannot see how Prudence can safely make use of these no more then upon the Avarice of one in whom desire of Revenge upon his Enemy may be more powerful at the very time that I promise my self to corrupt him with the offer of a large Sum. But a Person of vast Natural parts who is of great experience and who is otherways Learned and compleatly read in History Shall not he act with security Yes if he meet with subjects and occasions altogether like to those which he has seen or observ'd in History But it is as rarely possible to meet with this Resemblance as to find out two Men of the same Complexion and Features 'T is no true Consequence in Physic that a Medicine that has been given with success to that Choleric person will cure another For Choler says Galen is not only different from all other Humours but varies also from it self And this difficulty to encounter subjects and occasions altogether alike is the reason that Prudence and Physic are much indebted to Hazard and that Prudent Men and wise and wary Physitians proceed with so much caution and take so much care before they determine How did uncertainties fill the Soul of Alexander with restless trouble and inquietude the Night before the Battel of Arbela So that we cannot imagine a greater confusion at Sea between contending Surges and mountainous Billows when agitated by tempestuous Winds then in the Breast and Soul of Alexander where so many various thoughts and passions at that time strugled together It is clear then that Human Prudence is erroneous and uncertain and that there is no secure reliance upon it for any true success or prosperity But it is not enough to have shewn that it is unprositable we must also prove it to be hurtful Which is a Truth we may be easily convinc'd of after we have freed our selves of all manner of prejudice if then we do but examine whether Prudence does not frequently do much mischief with her circumspection her scruples and her cautions How many has she not perplex'd How many grand Affairs has she not caus'd to miscarry How many Families has she not undone How many great Fortunes have been made how many Treaties have been advantageously concluded how many Victories won contrary to the Rules of Prudence The Battel which Alexander won not far from the Banks of Granicus which made way for all his succeeding Renown was it not lookt upon by the Romans as a piece of Rashness that deserv'd to be severely punish'd And that River which as I may so say was the Cradle of his Glory might it not as well have prov'd his Tomb It is impossible for us to have other perswasions then these when we remember that the Enterprize of Lucullus against Tigranes attended with Victory and the Defeat of an hundred thousand men was nevertheless both censur'd and blam'd at Rome when we remember I say that the Equity of that grave and judicious People did not think it a thing fit to applaud the daring Temerity of the General of an Army because it had prosper'd nor to approve a Success that had advanc'd the Glory of the Empire since it was from a Cause that might have been its Ruin If you would see an Example of a Battel lost thro the Councels of Military Prudence and after all the care imaginable taken to secure the Victory cast but an eye upon the Battel of Poitiers and there behold King John inexorable and haughtily refusing to the Prince of Wales the Peace which he sought with so much earnestness and upon Conditions so advantageous Doubtless the Assurances which the King then had of Victory were both probable and rational For he found himself at the Head of four and fifty thousand Men accompanied with his four Sons the Duke of Orleans his Brother two Marshals of France five and twenty Dukes Counts and Great Lords and all the Nobility of France yet notwithstanding all this Force he was defeated and taken Prisoner by the Prince so weak at that time that he had scarce Ten thousand fighting men in the Field and those so ill provided with Victuals that they had but for one day a scant remainder left and so far advanced into the heart of the Kingdom that to all outward appearance it was impossible for him to retreat The Battels thus gain'd and lost
kill her self giving her self the Stabb had before her Eyes the perpetuity of her Honour And this is the general Reason of these sorts of Deaths which we call Illustrious for which some other particular Causes are always also alleadged As the usual additional Reason of these Ladies Self-murder beside their vanity to Immortalize themselves was their dread of being exposed to the indignities of an inhuman Tyrant abandoned to his own Lusts This same Dread it was that had a share in the Death of Arria for she had reason to fear lest the Emperor Claudius so enrag'd as he was against those who had taken part with Scriboniances should put her Husband to some cruel Death and there make some further attempt upon her Honour And it is as visible rhat Paulina had the same jealousies for no sooner had Seneca her Husband receiv'd orders to dye but she offered to be his Companion in Death and cut her own Veins at the same time that he open'd his Yet when Nero had assur'd her that he had no enmity against her but that he had a high value for her Vertue and the Grandeur of her Descent she suffer'd her Wounds to be bound up and her Conjugal Amity permitted her to live The Opinion of the World saies Tacitus was That Paulina was desirous to have shar'd with her Husband the Honour of a Death so magnanimously undergon so long as she thought Nero's resentment would not stop there but when the Tyrant had assur'd her and that she hop'd for better usage at his Hands then she expected she easily surrender'd to the persuasions of those that exhorted her to live But Montaigns greatest shame is That hardy Ignorance which emboldens him to reprove those that condemn the expressions of Blosius who vow'd he would have burnt the Capitol had his Friend Gracchus desired it These words which seem to him so wonderful are however censured by Cicero as the Expressions of a Villain and to the end it may appear to have been deservedly done I will confirm those words with what Brutus said to the Romans Tarquinus Collatinus my Collegue in the Consulship is my intimate Friend but because the name of Tarquin is detested by you all and for that it might raise a just suspition of me I advise ye to Depose him from the Consulship If therefore we are oblg'd to Sacrifice the Particular Interests to the Publick good which according to Aristotle is a Celestial Good what are we not oblig'd to do for the sake of God or how can we believe that human Considerations should be more predominant then our Reverence of his Temples so that indeed it is a hard matter to apprehend how a man in his Witts could imagine that perfect Friendship was an engagement to commit any Crime and justify the Act. Friendship says Cicero is a bad excuse for Miscarriages for the first Law that it imposes upon Persons when first united is neither to require or act any thing to wound the justice of the Laws Common sence would have taught Montaign this sound Doctrine had he not affected a particular Philosophy by himself or rather had not his Judgment been perverted by his Vanity and indeed it appears That all his Hyperbolical yet weak and sickly Discourse concerning Friendship proceeded from hence that he had an iâ—ching desire to let the World know what rare Qualities he was endow'd withal and that he was capable of a sort of Friendship not to be parallel'd by any Example True it is That altho it be impossible that his Friendship with Stephen of Boetia should be such as he represents it nevertheless we find and agree that it was no common Amity but such a one that we may do him justice as ought to be ranked with that of Pliny the younger and Corellius or Cicero and Scipio that is among those Friendships that are contracted without any design to advantage our Estates and which is not to be found but among persons of Worth and Merit whom the Vulgar believe to be unbyass'd However they are not so in regard there is no greater profit or which they whose Interests are nice and delicate more passionately desire than what men of surpassing parts when link't together in Friendship reap from the conversation of each other For that which engages 'em in this sort of Friendship is the eager desire which they have to be esteem'd by a person whom all the World admire and to find in a Friend a competent judge of his Worth I have lost Corellius said Pliny the younger and I bemoan his loss for the love of my self as having lost a worthy Testimony of my Life and Conversation Scipio said Cicero was touch'd with that Love which I had for Vertue and I was an admirer of his Therefore to define aright the Friendship of two men both endued with extraordinary Qualities it is a certain League which they make one with another reciprocally to observe whatever is valuable in each and to esteem each other according to their deserts Ordinary Friendships are civil intercourses of which we expect to make several Advantages correspondent to our different pretensions or to say better to our different Passions So that our Passions are the visible causes of all the Friendships which we contract Seeing then our desire of Wealth is a Passion most vigorous and impatient and that there are a number of people who have either no Estates at all or not sufficient to support their Quality hence it comes to pass that Interest is the occasion of all our ties and Friendships hence it comes to pass that men fast'n themselves upon Kings their Favourites and Ministers make use of all manner of advantages and take upon 'em all manner of shapes to perswade them into a belief how much they are devoted to their Service This is the reason that men crow'd in heaps to the Courts and Palaces of great Personages as men run to the Publick Springs for according to the saying of Euripides When the Earth is parch'd with Drowth then it most earnestly covets Rain The Passion of pleasure associates and links young People together and because they do not always find it in one place by reason of the several obstacles which they meet with and for that they frequently take distast and grow weary they often change Friends as Aristotle has observ'd There is also a conceal'd Ambition which is a third cause of Friendship This we meet with in a sort of people who devote all their time and make it their sole business to attend upon some person in high Employment whose favour and approbation renders 'em considerable in the World There is another sort of Ambition more easy to be discover'd and more common which engages several people to signalize themselves in all the affairs of their Friends on pupose to make a noise in the World and to put a value upon their Friendship But Men are not only deluded by their Passions which are the occasion many