We dare not repeat, in our chaste language, all that Epiphanius adds in Greek. We shall simply observe, that this saint was probably a little imposed upon, that he suffered himself to be transported by his zeal, and that all the heretics were not execrable debauchees. The sect of pietists, wishing to imitate the early Christians, at present bestow on each other kisses of peace, on departing from their assemblies, and also call one another brother and sister. The ancient ceremony was a kiss with the lips, and the pietists have carefully preserved it.
There was no other manner of saluting the ladies in France, Italy, Germany, and England. The cardinals enjoyed the privilege of kissing the lips of queens, even in Spain, though – what is singular – not in France, where the ladies have always had more liberties than elsewhere; but every country has its ceremonies, and there is no custom so general but chance may have produced an exception. It was an incivility, a rudeness, in receiving the first visit of a nobleman, if a lady did not kiss his lips – no matter about his mustaches. "It is an unpleasant custom," says Montaigne, "and offensive to the ladies to have to offer their lips to the three valets in his suite, however repulsive." This custom is, however, the most ancient in the world.
If it is disagreeable to a young and pretty mouth to glue itself to one which is old and ugly, there is also great danger in the junction of fresh and vermilion lips of the age of twenty to twenty-five – a truth which has finally abolished the ceremony of kissing in mysteries and love-feasts. Hence also the seclusion of women throughout the East, who kiss only their fathers and brothers – a custom long ago introduced into Spain by the Arabs.
Attend to the danger: there is a nerve which runs from the mouth to the heart, and thence lower still, which produces in the kiss an exquisitely dangerous sensation. Virtue may suffer from a prolonged and ardent kiss between two young pietists of the age of eighteen.
It is remarkable that mankind, and turtles, and pigeons alone practise kissing; hence the Latin word "columbatim", which our language cannot render.
We cannot decorously dwell longer on this interesting subject, although Montaigne says, "It should be spoken of without reserve; we boldly speak of killing, wounding, and betraying, while on this point we dare only whisper."
LAUGHTER
That laughter is the sign of joy, as tears are of grief, is doubted by no one that ever laughed. They who seek for metaphysical causes of laughter are not mirthful, while they who are aware that laughter draws the zygomatic muscle backwards towards the ears, are doubtless very learned. Other animals have this muscle as well as ourselves, yet never laugh any more than they shed tears. The stag, to be sure, drops moisture from its eyes when in the extremity of distress, as does a dog dissected alive; but they weep not for their mistresses or friends, as we do. They break not out like us into fits of laughter at the sight of anything droll. Man is the only animal which laughs and weeps.
As we weep only when we are afflicted, and laugh only when we are gay, certain reasoners have pretended that laughter springs from pride, and that we deem ourselves superior to that which we laugh at. It is true that man, who is a risible animal, is also a proud one; but it is not pride which produces laughter. A child who laughs heartily, is not merry because he regards himself as superior to those who excite his mirth; nor, laughing when he is tickled, is he to be held guilty of the mortal sin of pride. I was eleven years of age when I read to myself, for the first time, the "Amphitryon" of Molière, and laughed until I nearly fell backward. Was this pride? We are seldom proud when alone. Was it pride which caused the master of the golden ass to laugh when he saw the ass eat his supper? He who laughs is joyful at the moment, and is prompted by no other cause.
It is not all joy which produces laughter: the greatest enjoyments are serious. The pleasures of love, ambition, or avarice, make nobody laugh.
Laughter may sometimes extend to convulsions; it is even said that persons may die of laughter. I can scarcely believe it; but certainly there are more who die of grief.
Violent emotions, which sometimes move to tears and sometimes to the appearance of laughter, no doubt distort the muscles of the mouth; this, however, is not genuine laughter, but a convulsion and a pain. The tears may sometimes be genuine, because the object is suffering, but laughter is not. It must have another name, and be called the "risus sardonicus" – sardonic smile.
The malicious smile, the "perfidum ridens," is another thing; being the joy which is excited by the humiliation of another. The grin, "cachinnus," is bestowed on those who promise wonders and perform absurdities; it is nearer to hooting than to laughter. Our pride derides the vanity which would impose upon us. They hoot our friend Fréron in "The Scotchwoman", rather than laugh at him. I love to speak of friend Fréron, as in that case I laugh unequivocally.
LAW (NATURAL)
B. What is natural law?
A. The instinct by which we feel justice.
B. What do you call just and unjust?
A. That which appears so to the whole world.
B. The world is made up of a great many heads. It is said that at Lacedæmon thieves were applauded, while at Athens they were condemned to the mines.
A. That is all a mere abuse of words, mere logomachy and ambiguity. Theft was impossible at Sparta, where all property was common. What you call theft was the punishment of avarice.
B. It was forbidden for a man to marry his sister at Rome. Among the Egyptians, the Athenians, and even the Jews, a man was permitted to marry his sister by the father's side. It is not without regret that I cite the small and wretched nation of the Jews, who certainly ought never to be considered as a rule for any person, and who – setting aside religion – were never anything better than an ignorant, fanatical, and plundering horde. According to their books, however, the young Tamar, before she was violated by her brother Ammon, addressed him in these words: "I pray thee, my brother, do not so foolishly, but ask me in marriage of my father: he will not refuse thee."
A. All these cases amount to mere laws of convention, arbitrary usages, transient modes. What is essential remains ever the same. Point out to me any country where it would be deemed respectable or decent to plunder me of the fruits of my labor, to break a solemn promise, to tell an injurious lie, to slander, murder, or poison, to be ungrateful to a benefactor, or to beat a father or mother presenting food to you.
B. Have you forgotten that Jean Jacques, one of the fathers of the modern Church, has said that the first person who dared to enclose and cultivate a piece of ground was an enemy of the human race; that he ought to be exterminated; and that the fruits of the earth belonged to all, and the land to none? Have we not already examined this proposition, so beautiful in itself, and so conducive to the happiness of society?
A. Who is this Jean Jacques? It is certainly not John the Baptist, nor John the Evangelist, nor James the Greater, nor James the Less; he must inevitably be some witling of a Hun, to write such abominable impertinence, or some ill-conditioned, malicious "bufo magro," who is never more happy than when sneering at what all the rest of the world deem most valuable and sacred. For, instead of damaging and spoiling the estate of a wise and industrious neighbor, he had only to imitate him, and induce every head of a family to follow his example, in order to form in a short time a most flourishing and happy village. The author of the passage quoted seems to me a thoroughly unsocial animal.
B. You are of opinion, then, that by insulting and plundering the good man, for surrounding his garden and farmyard with a quick-set hedge, he has offended against natural law.
A. Yes, most certainly; there is, I must repeat, a natural law; and it consists