and hence we can hold the enemy’s fate in our hands.
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Essays of Montaigne (Book I) — Chapter 7: Chapter 7: That The Intention Is Judge Of Our Actions
The unenlightened ones Mark not that Spirit when he goes or comes, Nor when he takes his pleasure in the form, Conjoined with qualities; but those see plain Who have the eyes to see. Holy souls see Which strive thereto. Enlightened, they perceive That Spirit in themselves; but foolish ones, Even though they strive, discern not, having hearts Unkindled, ill-informed!
Remember, that to change thy mind upon occasion, and to follow him that is able to rectify thee, is equally ingenuous, as to find out at the first, what is right and just, without help. For of thee nothing is required, ti, is beyond the extent of thine own deliberation and jun. merit, and of thine own understanding.
[One mark of a great soldier is that he fight on his own terms or fights not at all. [1] ]
Its branches shoot to heaven and sink to earth,[FN#30] Even as the deeds of men, which take their birth From qualities: its silver sprays and blooms, And all the eager verdure of its girth, Leap to quick life at kiss of sun and air, As men's lives quicken to the temptings fair Of wooing sense: its hanging rootlets seek The soil beneath, helping to hold it there,
[Sheridan once explained the reason of General Grant’s victories by saying that "while his opponents were kept fully employed wondering what he was going to do, he was thinking most of what he was going to do himself."]
At thy first encounter with any one, say presently to thyself: This man, what are his opinions concerning that which is good or evil? as concerning pain, pleasure, and the causes of both; concerning honour, and dishonour, concerning life and death? thus and thus. Now if it be no wonder that a man should have such and such opinions, how can it be a wonder that he should do such and such things? I will remember then, that he cannot but do as he doth, holding those opinions that he doth. Remember, that as it is a shame for any man to wonder that a fig tree should bear figs, so also to wonder that the world should bear anything, whatsoever it is which in the ordinary course of nature it may bear. To a physician also and to a pilot it is a shame either for the one to wonder, that such and such a one should have an ague; or for the other, that the winds should prove Contrary.
Better thine own work is, though done with fault, Than doing others' work, ev'n excellently. He shall not fall in sin who fronts the task Set him by Nature's hand! Let no man leave His natural duty, Prince! though it bear blame! For every work hath blame, as every flame Is wrapped in smoke! Only that man attains Perfect surcease of work whose work was wrought With mind unfettered, soul wholly subdued, Desires for ever dead, results renounced.
[FN#10] The Sanskrit has this play on the double meaning of Atman.
To be capable of fancies and imaginations, is common to man and beast. To be violently drawn and moved by the lusts and desires of the soul, is proper to wild beasts and monsters, such as Phalaris and Nero were. To follow reason for ordinary duties and actions is common to them also, who believe not that there be any gods, and for their advantage would make no conscience to betray their own country; and who when once the doors be shut upon them, dare do anything. If therefore all things else be common to these likewise, it follows, that for a man to like and embrace all things that happen and are destinated unto him, and not to trouble and molest that spirit which is seated in the temple of his own breast, with a multitude of vain fancies and imaginations, but to keep him propitious and to obey him as a god, never either speaking anything contrary to truth, or doing anything contrary to justice, is the only true property of a good man. And such a one, though no man should believe that he liveth as he doth, either sincerely and conscionably, or cheerful and contentedly; yet is he neither with any man at all angry for it, nor diverted by it from the way that leadeth to the end of his life, through which a man must pass pure, ever ready to depart, and willing of himself without any compulsion to fit and accommodate himself to his proper lot and portion.
[Ts’ao Kung sums up very well: "Emerge from the void [q.d. like "a bolt from the blue"], strike at vulnerable points, shun places that are defended, attack in unexpected quarters."]
The next, that all these things, which now thou seest, shall within a very little while be changed, and be no more: and ever call to mind, how many changes and alterations in the world thou thyself hast already been an eyewitness of in thy time. This world is mere change, and this life, opinion.
[“As a sick man’s dreams, creating vain phantasms.”-- Hor., De Arte Poetica, 7.]
Most justly have these things happened unto thee: why dost not thou amend? O but thou hadst rather become good to-morrow, than to be so to-day.
Well then, proceed with your answers, and let me have the remainder of my repast. For we have already shown that the just are clearly wiser and better and abler than the unjust, and that the unjust are incapable of common action; nay more, that to speak as we did of men who are evil acting at any time vigorously together, is not strictly true, for if they had been perfectly evil, they would have laid hands upon one another; but it is evident that there must have been some remnant of justice in them, which enabled them to combine; if there had not been they would have injured one another as well as their victims; they were but half-villains in their enterprises; for had they been whole villains, and utterly unjust, they would have been utterly incapable of action. That, as I believe, is the truth of the matter, and not what you said at first. But whether the just have a better and happier life than the unjust is a further question which we also proposed to consider. I think that they have, and for the reasons which I have given; but still I should like to examine further, for no light matter is at stake, nothing less than the rule of human life.
As every fancy and imagination presents itself unto thee, consider (if it be possible) the true nature, and the proper qualities of it, and reason with thyself about it.
‘Can I by justice or by crooked ways of deceit ascend a loftier tower which may be a fortress to me all my days?’
Flanks, lit with sun and star, Feet planted near and far, Tushes of terror, mouths wrathful and tender;-- The Three wide Worlds before Thee Adore, as I adore Thee, Quake, as I quake, to witness so much splendour!
Who thinks his great achievements poor Shall find his vigour long endure. Of greatest fulness, deemed a void, Exhaustion ne'er shall stem the tide. Do thou what's straight still crooked deem; Thy greatest art still stupid seem, And eloquence a stammering scream.