What are human motives, according to Rochefoucauld?  Temperament, vanity, fear, indolence, self-love, and a grain of natural perversity, which somehow delights in evil for itself.  He neglects that other element, a grain of natural worth, which somehow delights in good for itself.  This taste, I think, is quite as innate, and as active in us, as that other taste for evil which causes there to be something not wholly displeasing in the misfortunes of our friends.

There is a story which always appears to me a touching proof of this grain of goodness, as involuntary, as fatal as its opposite.  I do not remember in what book of travels I found this trait of native excellence.  The black fellows of Australia are very fond of sugar, and no wonder, if it be true that it has on them an intoxicating effect.  Well, a certain black fellow had a small parcel of brown sugar which was pilfered from his lair in the camp.  He detected the thief, who was condemned to be punished according to tribal law; that is to say, the injured man was allowed to have a whack at his enemy’s head with a waddy, a short club of heavy hard wood.  The whack was duly given, and then the black who had suffered the loss threw down his club, burst into tears, embraced the thief and displayed every sign of a lively regret for his revenge.

That seems to me an example of the human touch that Rochefoucauld never allows for, the natural goodness, pity, kindness, which can assert itself in contempt of the love of self, and the love of revenge.  This is that true clemency which is a real virtue, and not “the child of Vanity, Fear, Indolence, or of all three together.”  Nor is it so true that “we have all fortitude enough to endure the misfortunes of others.”  Everybody has witnessed another’s grief that came as near him as his own.

How much more true, and how greatly poetical is that famous maxim:  “Death and the Sun are two things not to be looked on with a steady eye.”  This version is from the earliest English translation of 1698.  The Maximes were first published in Paris in 1665. {8} “Our tardy apish nation” took thirty-three years in finding them out and appropriating them.  This, too, is good:  “If we were faultless, we would observe with less pleasure the faults of others.”  Indeed, to observe these with pleasure is not the least of our faults.  Again, “We are never so happy, nor so wretched, as we suppose.”  It is our vanity, perhaps, that makes us think ourselves miserrimi.

Do you remember—­no, you don’t—­that meeting in “Candide” of the unfortunate Cunegonde and the still more unfortunate old lady who was the daughter of a Pope?  “You lament your fate,” said the old lady; “alas, you have known no such sorrows as mine!” “What! my good woman!” says Cunegonde.  “Unless you have been maltreated by two Bulgarians, received two stabs from a knife, had two of your castles burned over your head, seen two fathers and two mothers murdered before your eyes, and two of your lovers flogged at two autos-da-fe, I don’t fancy that you can have the advantage of me.  Besides, I was born a baroness of seventy-two quarterings, and I have been a cook.”  But the daughter of a Pope had, indeed, been still more unlucky, as she proved, than Cunegonde; and the old lady was not a little proud of it.