The Wisdom of Life, Arthur Schopenhauer [best novels to read .txt] 📗

ass happened to kick me, I should resent it ?[3] On another occasion, when he was asked, Has not that fellow abused and insulted you? No , was his answer, what he says is not addressed to me [4] Stobaeus has preserved a long passage from Musonius, from which we can see how the ancients treated insults. They knew no other form of satisfaction than that which the law provided, and wise people despised even this. If a Greek received a box on the ear, he could get satisfaction by the aid of the law; as is evident from Plato's Gorgias , where Socrates' opinion may be found. The same thing may be seen in the account given by Gellius of one Lucius Veratius, who had the audacity to give some Roman citizens whom he met on the road a box on the ear, without any provocation whatever; but to avoid any ulterior consequences, he told a slave to bring a bag of small money, and on the spot paid the trivial legal penalty to the men whom he had astonished by his conduct.

[Footnote 1: litteraires : par C. Durand. Rouen, 1828.]

[Footnote 2: Bk. IX.].

[Footnote 3: Diogenes Laertius, ii., 21.]

[Footnote 4: Ibid 36.]

Crates, the celebrated Cynic philosopher, got such a box on the ear from Nicodromus, the musician, that his face swelled up and became black and blue; whereupon he put a label on his forehead, with the inscription, Nicodromus fecit , which brought much disgrace to the fluteplayer who had committed such a piece of brutality upon the man whom all Athens honored as a household god.[1] And in a letter to Melesippus, Diogenes of Sinope tells us that he got a beating from the drunken sons of the Athenians; but he adds that it was a matter of no importance.[2] And Seneca devotes the last few chapters of his De Constantia to a lengthy discussion on insult - contumelia ; in order to show that a wise man will take no notice of it. In Chapter XIV, he says, What shall a wise man do, if he is given a blow? What Cato did, when some one struck him on the mouth; - not fire up or avenge the insult, or even return the blow, but simply ignore it .

[Footnote 1: Diogenes Laertius, vi. 87, and Apul: Flor: p. 126.]

[Footnote 2: Cf. Casaubon's Note, Diog. Laert., vi. 33.]

Yes , you say, but these men were philosophers . - And you are fools, eh? Precisely.

It is clear that the whole code of knightly honor was utterly unknown to the ancients; for the simple reason that they always took a natural and unprejudiced view of human affairs, and did not allow themselves to be influenced by any such vicious and abominable folly. A blow in the face was to them a blow and nothing more, a trivial physical injury; whereas the moderns make a catastrophe out of it, a theme for a tragedy; as, for instance, in the Cid of Corneille, or in a recent German comedy of middle-class life, called The Power of Circumstance , which should have been entitled The Power of Prejudice . If a member of the National Assembly at Paris got a blow on the ear, it would resound from one end of Europe to the other. The examples which I have given of the way in which such an occurrence would have been treated in classic times may not suit the ideas of
honorable people ; so let me recommend to their notice, as a kind of antidote, the story of Monsieur Desglands in Diderot's masterpiece,
Jacques le fataliste . It is an excellent specimen of modern knightly honor, which, no doubt, they will find enjoyable and edifying.[1]

[Footnote: 1: Translator's Note . The story to which Schopenhauer here refers is briefly as follows: Two gentlemen, one of whom was named Desglands, were paying court to the same lady. As they sat at table side by side, with the lady opposite, Desglands did his best to charm her with his conversation; but she pretended not to hear him, and kept looking at his rival. In the agony of jealousy, Desglands, as he was holding a fresh egg in his hand, involuntarily crushed it; the shell broke, and its contents bespattered his rival's face. Seeing him raise his hand, Desglands seized it and whispered: Sir, I take it as given . The next day Desglands appeared with a large piece of black sticking-plaster upon his right cheek. In the duel which followed, Desglands severely wounded his rival; upon which he reduced the size of the plaster. When his rival recovered, they had another duel; Desglands drew blood again, and again made his plaster a little smaller; and so on for five or six times. After every duel Desglands' plaster grew less and less, until at last his rival.]

From what I have said it must be quite evident that the principle of knightly honor has no essential and spontaneous origin in human nature. It is an artificial product, and its source is not hard to find. Its existence obviously dates from the time when people used their fists more than their heads, when priestcraft had enchained the human intellect, the much bepraised Middle Age, with its system of chivalry. That was the time when people let the Almighty not only care for them but judge for them too; when difficult cases were decided by an ordeal, a Judgment of God ; which, with few exceptions, meant a duel, not only where nobles were concerned, but in the case of ordinary citizens as well. There is a neat illustration of this in Shakespeare's Henry VI.[1] Every judicial sentence was subject to an appeal to arms - a court, as it were, of higher instance, namely, the Judgment of God : and this really meant that physical strength and activity, that is, our animal nature, usurped the place of reason on the judgment seat, deciding in matters of right and wrong, not by what a man had done, but by the force with which he was opposed, the same system, in fact, as prevails to-day under the principles of knightly honor. If any one doubts that such is really the origin of our modern duel, let him read an excellent work by J.B. Millingen, The History of Dueling .[2] Nay, you may still find amongst the supporters of the system, - who, by the way are not usually the most educated or thoughtful of men, - some who look upon the result of a duel as really constituting a divine judgment in the matter in dispute; no doubt in consequence of the traditional feeling on the subject.

But leaving aside the question of origin, it must now be clear to us that the main tendency of the principle is to use physical menace for the purpose of extorting an appearance of respect which is deemed too difficult or superfluous to acquire in reality; a proceeding which comes to much the same thing as if you were to prove the warmth of your room by holding your hand on the thermometer and so make it rise. In fact, the kernel of the matter is this: whereas civic honor aims at peaceable intercourse, and consists in the opinion of other people that we deserve full confidence , because we pay unconditional respect to their rights; knightly honor, on the other hand, lays down that we are to be feared , as being determined at all costs to maintain our own.

As not much reliance can be placed upon human integrity, the principle that it is more essential to arouse fear than to invite confidence would not, perhaps, be a false one, if we were living in a state of nature, where every man would have to protect himself and directly maintain his own rights. But in civilized life, where the State undertakes the protection of our person and property, the principle is no longer applicable: it stands, like the castles and watch-towers of the age when might was right, a useless and forlorn object, amidst well-tilled fields and frequented roads, or even railways.

Accordingly, the application of knightly honor, which still recognizes this principle, is confined to those small cases of personal assault which meet with but slight punishment at the hands of the law, or even none at all, for de minimis non , - mere trivial wrongs, committed sometimes only in jest. The consequence of this limited application of the principle is that it has forced itself into an exaggerated respect for the value of the person, - a respect utterly alien to the nature, constitution or destiny of man - which it has elated into a species of sanctity: and as it considers that the State has imposed a very insufficient penalty on the commission of such trivial injuries, it takes upon itself to punish them by attacking the aggressor in life or limb. The whole thing manifestly rests upon an excessive degree of arrogant pride, which, completely forgetting what man really is, claims that he shall be absolutely free from all attack or even censure. Those who determine to carry out this principle by main force, and announce, as their rule of action, whoever insults or strikes me shall die ! ought for their pains to be banished the country.[1]

[Footnote 1: Knightly honor is the child of pride and folly, and it is
needy not pride, which is the heritage of the human race. It is a very remarkable fact that this extreme form of pride should be found exclusively amongst the adherents of the religion which teaches the deepest humility. Still, this pride must not be put down to religion, but, rather, to the feudal system, which made every nobleman a petty sovereign who recognized no human judge, and learned to regard his person as sacred and inviolable, and any attack upon it, or any blow or insulting word, as an offence punishable with death. The principle of knightly honor and of the duel were at first confined to the nobles, and, later on, also to officers in the army, who, enjoying a kind of off-and-on relationship with the upper classes, though they were never incorporated with them, were anxious not to be behind them. It is true that duels were the product of the old ordeals; but the latter are not the foundation, but rather the consequence and application of the principle of honor: the man who recognized no human judge appealed to the divine. Ordeals, however, are not peculiar to Christendom: they may be found in great force among the Hindoos, especially of ancient times; and there are traces of them even now.]

As a palliative to this rash arrogance, people are in the habit of giving way on everything. If two intrepid persons meet, and neither will give way, the slightest difference may cause a shower of abuse, then fisticuffs, and, finally, a fatal blow: so that it would really be a more decorous proceeding to omit the intermediate steps and appeal to arms at once. An appeal to arms has its own special formalities; and these have developed into a rigid and precise system of laws and regulations, together forming the most solemn farce there is - a regular temple of honor dedicated to folly! For if two intrepid persons dispute over some trivial matter, (more important affairs are dealt with by law), one of them, the cleverer of the two, will of course yield; and they will agree to differ. That this is so is proved by the fact that common people, - or,