Another collection of philosophical conferences of the French virtuosi upon questions of all sorts for the improving of natural knowledg made in the assembly of the Beaux Esprits at Paris by the most ingenious persons of that nation / render'd into English by G. Havers, Gent. & J. Davies ..., Gent.

CONFERENCE CLXXVIII. Whether Complaisance proceeds from Magnanimity or Poorness of Spirit. (Book 178)

COmplaisance is a habit opposite to Roughness; the first being a Species of Civility, the latter of Rusticity. Now since we are complaisant either in good or bad things, to be so must be commendable or blameable according to the nature of the object. But because no body doubts that we ought to be complaisant in vertuous actions, and that they are as culpable who connive at vice as they that commit it; It remains to con∣sider of Complaisance in indifferent things, as 'tis in common practise amongst men; and as Juvenal represents it in a person that falls a weeping as soon as he sees his friends tears, and when he smiles laughs aloud; and if you say, you are very hot, he sweats; if cold, he runs to his Fur-gown. Now the Question is, whether such a man hath more of courage or baseness, I conceive he shews himself a very pitiful fellow. For this de∣portment

differs not from that servile Vice, Flattery, which is near akin to Lying, and easily turns from an indifferent to a vicious action. Thus Courtiers varnish vices with the name of such vertues as have most conformity therewith, calling Avarice, Frugality; Lasciviousness, Love; Obstinacy, Con∣stancy; and so in other cases, till they render themselves ridi∣culous even to those they praise; who how vain soever they may be, yet cannot hear their own praises without blushing at them, being conscious that they displease all the hearers. Indeed when I am complaisant to any one, 'tis for fear to offend him; and fear was never an effect of Magnanimity. To which all that can be excepted, is that it belongs also to Prudence to fear formidable things. But Fortitude and Courage are never employ'd in the pra∣ctise of this vertue, which therefore is very much suspected, and oft-times serves for an excuse of cowardice. Hence old men, whom their cold blood makes less courageous, are esteem'd the most prudent; and if they be not the most complaisant, 'tis to be im∣puted to the sullenness attending that age, as jollity doth youth. Moreover, as Courage leads us to act without fear of danger what we conceive good and just; so it teaches us to call things by their proper names, as Philip's Souldiers did. On the con∣trary, Complaisance teaches people to admire beauty in a de∣formed woman, to commend a bad Poets Verses, and desire a copy of them from him; to give fair words to such as we will not or cannot do any kindness to; in brief, to dissemble all things and to disguise our words, contrary to the frequent ex∣press prohibition of God in holy Scripture, which calls it ha∣ving a heart and a heart: so that no person of sound judgment can think such demeanor consistent with true Courage.

The Second said, That there is as much difference between Rusticity and Complaisance or Civility, as between a Beast and a Man; the former leaving us to the guidance of our Appe∣tites and Senses, and to say and do whatever they dictate to us; the latter over-ruling them by that power of Reason, which af∣ter the contest remains victorious over the body and sensuality. A cholerick man suffering himself to be transported by his Passi∣on, utters whatever the violence thereof suggests to him; whereas one of a more sedate temper masters his anger, al∣though he have as good reason for it, and by this prudent action he reduces his friend stray'd out of the rode of reason; as he that instead of retorting the ill language his friend gave him, ask'd him what the Diamond upon his finger cost him. Which put the other into such confusion, that having answer'd the que∣stion, he ran to embrace him and ask'd his pardon. Whereby it appears how much more courage is requisite to surmount ones self thus, (which is an effect of Complaisance) then to obey the swing of choler, as vulgar people do: For Complaisance forces our nature and constrains us to speak, and do things contrary to our first inclinations, and consequently is of more difficulty then

'tis to obey them. Plutarch relates how one Telerus answer'd his brother, who ask'd him how it came pass that he was less be∣lov'd then himself, who had been made one of the Lacedemo∣nian Ephori, whereas he was treated with great contempt? The reason is (said he) because you are not complaisant, and cannot bear any injury. As therefore it requires greater courage to bear then to revenge an injury (as 'tis observ'd in the life of So∣crates, who hindred his Scholars from revenging an affront which was done to him) so 'tis more difficult to be complaisant then rude. And as the same Author saith, Complaisance con∣sisteth in speaking pleasing things, and in doing good offices; both which require a good resolute Spirit, for our Gallants false∣ly account it courage to run into the Field upon the least slip of an ambiguous word: Which perverse phantastry hath cost many a brave mans life, who for want of not having attain'd to that high point of Magnanimity which teaches us not to place the point of Honor in every triflle, but only where it ought to be, have really lost the life both of body and soul for an imaginary folly which carry'd them away with the torrent of the popular errour of this Age.

The Third said, That we may as well place Continence in in∣famous places, as reckon Complaisance an effect of Courage; the respect being alike of both. For all the actions of a com∣plaisant person are so many marks not only of respect, but also of a servile fear, such as was that of Alexander's Courtiers, who held their necks awry and hung down their heads in imitation of their Master, who was forc'd to do so by reason of a wound; and those of Dionysius, who stumbled at every step, because this Tyrant was pur-blind. So when some person begins a tedious old story, I pray, who shews most courage, he that tells the re∣lator 'tis an old one, or he that suffers himself to be tir'd with it? Besides, that there is nothing more dangerous then this Complaisance. Certainly a Confessor that is complaisant to his Penitents, and a Preacher that is so to his Auditory, will damn both; and so also a General that yields to every advice, and re∣sists not such as deserve it, will infallibly ruine his Army. A Physitian of this temper, that to comply with his Patient nei∣ther bleeds nor purges him because of his unwillingness there∣unto, will be the cause of his death; as the Apothecary dimi∣nishes the vertue of the Medicine whilst he strives to make it agreeable to the taste, and a pitiful Surgeon makes the sore. A Lawyer that uses the same course with his Client, thrusts him in∣to many needless and unhappy Sutes. In brief there is nothing so dangerous, nor which argues more weakness then Complai∣sance, which like too sweet Sauces makes us nauseate it, and leaves us as far to seek for Counsel as before: Whereas plain and vigorous Counsel oftentimes saves the State from shipwreck.

The Fourth said, If you consider all the kinds of Complai∣sance,

they have need of constraint, which employs more force and courage then is requisite for following ones inclination. Thus, he that is more thirsty then his neighbour and yet tenders the first glass to him, does this violence to himself out of com∣plaisance, which likewise obliges him to put his hand last to the dish though his Stomack be never so sharp; if he meet with an occasion of anger, he only smiles to himself, and with dissimu∣lation gives the upper hand to his inferior. On the contrary, a rough-hewn person had rather go to the Gallies then commend Verses which to him seem not good, and (as Plato said to Dio∣genes) eat nothing ever but Coleworts, than comply with the Ceremonies and Modes of great persons. Thus he that spares his disarmed enemy, shows greater courage then if, leaving him∣self to be guided of his hatred, he should slay him, which yet is no more then a testimony of his having overcome him; where∣as in sparing him he overcomes himself, which is the greatest victory a man can obtain. To conclude, Praise is the reward of Vertue, and because it follows complaisence, as scorn and con∣tempt doth rustick opinionastry: this is an evident sign that the latter is less vertuous because less commendable then the other.