little consequence to us whether a man was good or bad who lived two thousand years ago; and yet we are as much affected in this respect by the relations we meet with in ancient history, as if the transactions recorded had happened in our own times. Of what hurt is the wickedness of a Catiline to me? Am I afraid of falling a victim to his villainy? Wherefore, then, do I look upon him with the same horror as if he were my contemporary? We hate the wicked not only because their vices are hurtful, but also because they are wicked. We are not only desirous of happiness for ourselves, but also for the happiness of others; and when that happiness does not diminish ours, it necessarily increases it. In a word, we cannot help sympathizing with the unfortunate, and always suffer when we are witnesses to their misery. The most perverse natures cannot be altogether divested of this sympathy though it frequently causes them to act in contradiction to themselves. The robber who strips the passenger on the highway, will frequently distribute his spoils to cover the nakedness of the poor, and the most barbarous assassin may be induced humanely to support a man falling into a fit. We hear daily of the tries of remorse for secret crimes, and frequently see remarkable instances of conscience bringing these crimes to light. Alas! who is a total stranger to this importunate voice? We speak of it from experience, and would be glad to silence so disagreeable a monitor. But let us be obedient to nature. We know that her government is very mild and gracious, and that nothing is more; agreeable than the testimony of a good conscience, which ever follows our observance of her laws. The
Page:Rousseau - Profession of Faith of a Savoyard Vicar, 1889.djvu/73
