ke
their own particular observations, which I would, nevertheless, counsel
none to trust too much. Yet this confidence that people have in their
fortune serves often to give courage to men, and above all to soldiers, and
causes them to have indeed that good fortune they ascribe to themselves.
Even so do predictions often cause that to happen which has been foretold,
as it is supposed that the opinion the Mahometans hold on fate makes them
resolute. Thus even errors have their use at times, but generally as
providing a remedy for other errors: and truth is unquestionably better.

But it is taking an unfair advantage of this alleged necessity of fate to
employ it in excuse for our vices and our libertinism. I have often heard
it said by smart young persons, who wished to play the freethinker, that it
is useless to preach virtue, to censure vice, to create hopes of reward and
fears of punishment, since it may be said of the book of destiny, that what
is written is written, and that our behaviour can change nothing therein.
Thus, they would say, it were best to follow one's inclination, dwelling
only upon such things as may content us in the present. They did not
reflect upon the strange consequences of this argument, which would prove
too much, since it would prove (for instance) that one should take a
pleasant beverage even though one knows it is poisoned. For the same reason
(if it were valid) I could say: if it is written in the records of the
Parcae that poison will kill me now or will do me harm, this will happen
even though I were not to take this beverage; and if this is not written,
it will not happen even though I should take this same beverage;
consequently I shall be able to follow with impunity my inclination to [57]
take what is pleasing, however injurious it may be; the result of which
reasoning is an obvious absurdity. This objection disconcerted them a
little, but they always reverted to their argument, phrased in different
ways, until they were brought to understand where the fault of the sophism
lies. It is untrue that the event happens whatever one may do: it will
happen because one does what leads thereto; and if the event is written
beforehand, the cause that will make it happen is written also. Thus the
connexion of effects and causes, so far from establishing the doctrine of a
necessity detrimental to conduct, serves to overthrow it.

Yet, without having evil intentions inclined towards libertinism, o