第76章 Chapter 23(1)

On the power of speaking Every man will read a book with more pleasure or even with more case, if it is written in fairer characters. Therefore every man will also listen more readily to what is spoken, if it is signified by appropriate and becoming words. We must not say, then, that there is no faculty of expression: for this affirmation is the characteristic of an impious and also of a timid man. Of an impious man, because he undervalues the gifts which come from God, just as if he would take away the commodity of the power of vision, or of hearing, or of seeing. Has, then, God given you eyes to no purpose? and to no purpose has he infused into them a spirit so strong and of such skillful contrivance as to reach a long way and to fashion the forms of things which are seen? What messenger is so swift and vigilant? And to no purpose has he made the interjacent atmosphere so efficacious and elastic that the vision penetrates through the atmosphere which is in a manner moved? And to no purpose has he made light, without the presence of which there would be no use in any other thing?

Man, be neither ungrateful for these gifts nor yet forget the things which are superior to them. But indeed for the power of seeing and hearing, and indeed for life itself, and for the things which contribute to support it, for the fruits which are dry, and for wine and oil give thanks to God: but remember that he has given you something else better than all these, I mean the power of using them, proving them and estimating the value of each.

For what is that which gives information about each of these powers, what each of them is worth? Is it each faculty itself? Did you ever hear the faculty of vision saying anything about itself? or the faculty of hearing? or wheat, or barley, or a horse or a dog? No; but they are appointed as ministers and slaves to serve the faculty which has the power of making use of the appearances of things. And if you inquire what is the value of each thing, of whom do you inquire? who answers you? How then can any other faculty be more powerful than this, which uses the rest as ministers and itself proves each and pronounces about them? for which of them knows what itself is, and what is its own value? which of them knows when it ought to employ itself and when not? what faculty is it which opens and closes the eyes, and turns them away from objects to which it ought not to apply them and does apply them to other objects? Is it the faculty of vision?

No; but it is the faculty of the will. What is that faculty which closes and opens the ears? what is that by which they are curious and inquisitive, or, on the contrary, unmoved by what is said? is it the faculty of hearing? It is no other than the faculty of the will. Will this faculty then, seeing that it is amid all the other faculties which are blind and dumb and unable to see anything else except the very acts for which they are appointed in order to minister to this and serve it, but this faculty alone sees sharp and sees what is the value of each of the rest; will this faculty declare to us that anything else is the best, or that itself is? And what else does the do when it is opened than see? But whether we ought to look on the wife of a certain person, and in what manner, who tells us? The faculty of the will. And whether we ought to believe what is said or not to believe it, and if we do believe, whether we ought to be moved by it or not, who tells us? Is it not the faculty of the will? But this faculty of speaking and of ornamenting words, if there is indeed any such peculiar faculty, what else does it do, when there happens to be discourse about a thing, than to ornament the words and arrange them as hairdressers do the hair? But whether it is better to speak or to be silent, and better to speak in this way or that way, and whether this is becoming or not becoming and the season for each and the and the use, what else tells us than the faculty of the will? Would you have it then to come forward and condemn itself?

"What then," it says, "if the fact is so, can that which ministers be superior to that to which it ministers, can the horse be superior to the rider, or the do, to the huntsman, or the instrument to the musician, or the servants to the king?" What is that which makes use of the rest? The will. What takes care of all? The will. What destroys the whole man, at one time by hunger, at another time by hanging, and at another time by a precipice? The will. Then is anything stronger in men than this? and how is it possible that the things which are subject to restraint are stronger than that which is not What things are naturally formed to hinder the faculty of vision? Both will and things which do not depend on the faculty of the will.

It is the same with the faculty of hearing, with the faculty of speaking in like manner. But what has a natural power of hindering the will? Nothing which is independent of the will; but only the will itself, when it is perverted.

Therefore this is alone vice or alone virtue.

Then being so great a faculty and set over all the rest, let it come forward and tell us that the most excellent of all things is the flesh. Not even if the flesh itself declared that it is the most excellent, would any person bear that it should say this. But what is it, Epicurus, which pronounces this, which wrote about "The End of our Being," which wrote on "The Nature of Things," which wrote about the Canon, which led you to wear a beard, which wrote when it was dying that it was spending the last and a happy day? Was this the flesh or the will? Then do you admit that you possess anything superior to this? and are you not mad? are you in fact so blind and deaf?