they have been known; and though people have done what they could to hide them, the little publication of them spoils all, for what was best in them was the wish to hide them.
160
Sneezing absorbs all the functions of the soul, as well as work does; but we do not draw therefrom the same conclusions against the greatness of man, because it is against his will. And although we bring it on ourselves, it is nevertheless against our will that we sneeze. It is not in view of the act itself; it is for another end. And thus it is not a proof of the weakness of man, and of his slavery under that action.
It is not disgraceful for man to yield to pain, and it is disgraceful to yield to pleasure. This is not because pain comes to us from without, and we ourselves seek pleasure; for it is possible to seek pain, and yield to it purposely, without this kind of baseness. Whence comes it, then, that reason thinks it honourable to succumb under stress of pain, and disgraceful to yield to the attack of pleasure? It is because pain does not tempt and attract us. It is we ourselves who choose it voluntarily, and will it to prevail over us. So that we are masters of the situation; and in this man yields to himself. But in pleasure it is man who yields to pleasure. Now only mastery and sovereignty bring glory, and only slavery brings shame.
161
Vanity.—How wonderful it is that a thing so evident as the vanity of the world is so little known, that it is a strange and surprising thing to say that it is foolish to seek greatness!
162
He who will know fully the vanity of man has only to consider the causes and effects of love. The cause is I know not what (Corneille), and the effects are dreadful. This
