Sebond’s reasons are weak. II. Responses to the first objection () i. Reason may be used to support the truths that faith reveals () ii. Faith has not been. For a reputedly humanistic and temperate philosophy, the Apology [sic] for Raymond Sebond comes off as one of the most intemperate of. Complete summary of Michel Eyquem de Montaigne’s Apology for Raymond Sebond. eNotes plot summaries cover all the significant action of Apology for.
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The Essays of Montaigne/Book II/Chapter XII
Even in beasts that have no voice at all, by the reciprocall kindnesse which we see in them, we easily inferre there is some other meane of entercommunication: Then must they be Christians.
Another Dogge being apointed to watch a Temple in Athens, having perceived a sacrilegious theefe to carrie away the fairest jewels therein, barked at him so long as he was able, and seeing he could not awaken the Sextons or temple-keepers, followed the theefe whither-soever he went; daie-light being come, he kept himselfe a loof-off, but never lost the sight of him: For to impute that only to a quicknesse of the sense of hearing, without discourse or con sequence, is but a fond conceipt, and cannot enter into my imagination.
Touching other matters, we manifestly perceive that there is a full and perfect communication amongst them, and that not only those of one same kinde understand one another, but even such as are of different kindes. The fish called a pourcontrell, or manie-feet, changeth him selfe into what colour he lists as occasion offereth it selfe, that so he may hide himselfe from what he feareth, and catch what he seeketh for. The like must be judged of so many wiles and inventions wherewith beasts save themselves from the snares and scape the baits we lay to entrap them.
And as we have a kinde of fishing rather managed raymone sleight than strength, As that of hooke and line about our angling-rods, so have beasts amongst themselves. That which is given by opinion or fantasie hath neither body nor taste. This Dog served a jugler, who was to play a fiction of many faces and sundry countenances, where he also was to act raymod part.
The same reason that makes us chide and braule and fall out with any of our neighbours, causeth a warre to follow betweene Princes; the same reason that makes us whip or beat a lackey maketh a Prince if hee apprehend it to spoyle and waste a whole Province. As for armes and weapons, we have more that be naturall unto us than the greatest part of other beasts. The senond thing he is reproved for in his Booke is, apklogy Christians wrong themselve much, in that they ground their beleefe upon humane reasons, which is conceived but by faith and by a particular inspiration of God.
We have some meane understanding of their senses, so have beasts of ours, about the same measure. For it is a wresting of the letter to attribute so wondrous effects to any naturall decree, without the knowledge, consent, or discourse of him that causeth and produceth them, and is a most false opinion, which to prove, the torpedo or cramp-fish hath the property to benumme and astonish, not onely the limbs of those that touch it, but also theirs that with any long pole or fishing line touch any part thereof, shee doth transmit and convey a kinde of heavie numming into the hands of those that stirre or handle the same.
It fortuned one day, as Pirrhus was surveying the generall musters of his army the dog perceiving in that multitude the man who had murthered his maister, loud-barking and with great rage ran furiously upon him; by which signes he furthered and procured his maisters revenge, which by way of justice was shortly executed.
The cameleon taketh the colour of the place wherein he is. And if not at all times, no more doth she unto beasts; witnesse the provision wee see the ants and other silly creatures to make against the cold and barren seasons of the yeare.
We should not suffer the same to be troubled at the wil and pleasure of a new argument, and at the perswasionno, not of all the rhetorike that ever was we should withstand these boistrous billowes with an inflexible and unmoveable constancie: Yet are not beasts altogether unapt to be instructed after our manner. Leaveth he tor be, because we have seene nothing semblable unto it?
The young ones wil very sadly sit recording their lesson, and are often seene labouring how to imitate certaine song-notes: We should blush for shame, that in humane sects there was never any so factious, what difficultie or strangenesse soever his doctrine maintained, but some sort conforme his behaviors and square his life unto it: Whereas, raymone other creatures there is nothing but we love and pleaseth our senses: Even as the preheminence in beauties which Plato ascribeth unto the Sphericall figure, the Epicureans refer the same unto the Piramidall or Square; and say they cannot swallow a God made round like a bowle.
And why not, as well as our dumbe men dispute, argue, and tel l histories by signes? And my selfe have seene some fish-ponds where at a certaine crie of those that kept them, the fish would presently come to shoare, where they were wont to be fed.
Would they floore their palace with mosse or downe, except they foresaw that the tender parts of their young ones shall thereby be more soft and easie? I will be dissolved, should we say, and be with Jesus Christ. Do we not daily see munkies ragingly in love with women, and furiously to pursue them? Even as the vertuous actions of Socrates and Cato are but frivolous and unprofitable because they had not their end, and regarded not the love and obedience of the true creator of all things, and namely, because they were ignorant of the true knowledge of God: Moreover, it is averred that if any matter be cast upon them the astonishment is sensibly felt to gaine upward, untill it come to the hands, and even through the water it astonisheth the feeling-sence.
Sentit enim vim quisque suam quam possit abuti. So that, since equal reasons are found on both sides of the same subject, it may be the easier to suspend judgment on each side [Cicero]. As for warre, which is the greatest and most glorious of all humane actions, I would faine know if we will use it for an argument of some prerogative, or otherwise for a testimonie of our imbecilitie and imperfection, as in truth the science we use to defeat and kill one another, to spoile and utterly to overthrow our owne kind, it seemeth it hath not much to make it selfe to be wished for in beasts, that have it not.
How can she submit his essence and conditions unto our knowledge? This Plutarke witnesseth to have seen in the Iland of Anticyra.
The Essays of Montaigne/Book II/Chapter XII – Wikisource, the free online library
They are not altogether void of our extreme and unappeasable jealousies. The jaundise hath power to make us yelow, but it is not in the disposition of our wils. I answer that it is not onely because they could not receive the instruction of the world by their eares, dor rather inasmuch as the sense of hearing, whereof they are deprived, hath some affinity with that of speaking, both which with a naturall kinde of ligament or seame hold and are fastned together.
The earth without – labour or tilling doth sufficiently produce and offer him as much as he shall need.
Montaigne: Apology for Raymond Sebond
Our histories report the earnest pursuit and sharpe chase that some dogges have made for the death of their masters. Which to prove, the elephant doth whet and sharpen his teeth. The newes of this Dogge being come to the Temple-keepers, apologu as they went along, enquiring of the Dogs haire and colour, pursued his tracke so long that at last they found both the Dog and the theefe in the Citie of Cromyon, apolovy they brought backe to Athens, where for his offence he was severely punished.
I finde the Camels and the Estridges necke much more raised and upright than ours. Can all this he conceived without reason?