Sebond’s reasons are weak. II. Responses to the first objection () i. Reason may be used to support the truths that faith reveals () ii. Faith has not been. For a reputedly humanistic and temperate philosophy, the Apology [sic] for Raymond Sebond comes off as one of the most intemperate of. Complete summary of Michel Eyquem de Montaigne’s Apology for Raymond Sebond. eNotes plot summaries cover all the significant action of Apology for.

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It were a manifest wronging of God’s goodnesse if all this universe did not consent and sympathise with our beleefe. And to make of our knowne earth a bright shining planet? And hath fenced and armed them with clawes, with talons, with hoofes, raymone teeth, with stings, and with hornes, both to assaile others and to defend themselves: And will you see whether it be so?

They flatter and faune upon us, they threat and entreat us, so doe we them. Androclus at last taking hart of grace, and by reason of the Lions mildnesse having rouzed up his spirits, and wishly fixing his eies upon him, to see whether he could call him to remembrance, it was to all beholders a singular pleasure to observe the love, the joy, and blandishments each endevored to enter-shew one another.

King Pirrhus, finding a dog that watched a dead rzymond, and understanding he had done so three daies and nights together, commanded the corps to be enterred and tooke the dog along with him.

Montaigne: Apology for Raymond Sebond

The peculiar badge of our truth should be vertue; As it is the heavenliest and most difficult marke, and worthiest production of Verity it selfe, And therefore was our good Saint Lewis in the right, when that Tartarian King, who was become a Christian, intended to come to Lyons, to kisse the Popes feet, and there to view the sanctitie he hoped to find in our lives and manners, instantly to divert him from it, fearing lest our dissolute manners and licentious kind of life might scandalize him, and so alter his opinion fore-conceived of so sacred a religion.

How knoweth he by the vertue of his understanding the inward and secret motions of beasts? I demanded once of Adrianus Turnebus a man who knew all things what such a booke might be; who answered, that he deemed the same to be some Quintessence extracted from out Saint Thomas Aquinas: And verily I feare therfore, that except this way, we should not enjoy it.


And in his anniversary killed fiftie horse, mounted with fifty pages, whom before they had slaine with thrusting sharpe stakes into their fundament, which, going up along their chine-bone, came out at their throat; whom thus mounted; they set in orderly rankes about the tombe.

Montaigne: Apology for Raymond Sebond – Waggish

The earth without – labour or tilling doth sufficiently produce and offer him as much as he shall need. Well, I allow of this ingenious and voluntarie confession surely they knew those parts we so much labour to pamper to be meere fantasies.

It is the dissatisfaction that emerges as the constructive attitude, not the purported skepticism or fatalism. We have some meane understanding of their senses, so have beasts of ours, about the same measure.

The forcible power of Platoes discourse of the immortality of the soule provoked divers raympnd his Schollers unto death, that so they might more speedily enjoy the hopes he told them of. Then must they be Christians.

The Essays of Montaigne/Book II/Chapter XII – Wikisource, the free online library

Men are but directors unto it and use religion for a show: Who hath perswaded him that this admirable moving of heavens vaults, that the eternal light of these lampes so apoolgy rowling over his head, that the horror-moving and continnall motion of this infinite vaste ocean were established, and continue so many ages for his commoditie and service? Behold here the historie Androclus reported unto the Emperour, which after he caused to be declared unto all the people, at whose generall request he was forthwith set at libertie, and quit of his punishment, and by the common consent of all had the Lion bestowed upon him.

Even as the preheminence in beauties which Plato ascribeth unto the Sphericall figure, the Epicureans refer the same unto the Piramidall or Square; and say they cannot swallow a God made round like a bowle.

As for the use of eating and feeding, it is in us, as in them, naturall and without teaching. Whereas in respect of our religious superioritie, we ought by much, yea by an incomparable distance, out-shine them in excellencie: Or when thicke-eares of Gaymond are parch’t by Sunne new-spred.

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An Apology for Raymond Sebond

If it be justice to give every one his due, beasts which serve, love, and defend their benefactors, pursue and outrage strangers, and such as offend them, by so doing they represent some shew of our justice, as also in reserving a high kinde of equality in dispensing of what they have to their young ones. The young ones wil very sadly sit recording their lesson, and are often seene labouring how to imitate certaine song-notes: Had he but the same place in our affections that riches, Pleasures, glory, and our friends have: If they prove that nothing is known, well and good; if they do not know how to prove it, just as good.

For we understand them no more than they us. Witnessing thereby that those creatures which have no voice at all, have neverthelesse mutual commerce and enterchangeable communication, whereof if we be not partakers, it is onely our fault; and therefore doe we fondly to censure it. Whereas, in other creatures there is nothing but we love and pleaseth our senses: Amongst other slaves, that in sight of all the people were presented to encounter with these beasts, there chanced to be one Androclus of Dacia, who belonged unto a Roman Lord who had been Consull.

And few examples have been noted that ever it fortuned they turned upon their owns troupes, whereas we head-long throng one upon another, and so are put to rout. Considering the importance of Princes actions, and their weight, wee perswade ourselves they are brought forth by some weighty and important causes; wee are deceived: In the cameleon it is a change preceding of passion, but in the pourcontrell a change in action; we ourselves doe often change our colour and alter our countenance through sudden feare, choler, shame, and such ragmond violent passions, which are wont to alter the hew of our faces, but it is by the effect of sufferance, as in the cameleon.