Page:Littell's Living Age - Volume 133.djvu/155

Rh he adds, "to cast their reflections on ethics (sua cogitata ethica) into such a form." Once more, the sad spectacle of great meanness allied to great talents!

We have nearly exhausted the history of Spinoza's outward life. One or two events, for which the dates are wanting, alone remain to he related. The philosopher's father died, leaving a scanty succession to be divided between him and his two sisters. The latter endeavored to exclude him from his share, pretexting the fact of his excommunication as a legal bar. He resisted this act of fanaticism and injustice, feeling certainly that he was by so doing combating a tyrannous principle of thought, rather than resisting an attempt at petty extortion. One would like to think that the sisters were prompted to this unsisterly act rather 'by the bitterness of fanaticism than by their greed of old furniture but it appears more likely that they were moved by both these forces. They were legally condemned to carry out the division of the succession but Spinoza, having successfully asserted his principle that thought should not be persecuted, abandoned his share to them, "only keeping out of it for his own use a bed" — the rest the sisters seem to have accepted. Verily, whom the gods love, they chasten. Small as was Spinoza's stock of worldly goods, it numbered such articles of curiosity as a justaucorps pierced by a dagger-thrust, a parchment that solemnly cursed him and cast him out of the fellowship of man and God, and a bed that reminded him that his sisters would fain have left him without a bed to sleep on: all this because he had dared to say that the letter of the law was dead and insignificant, and that piety is enough, and that the Pentateuch was not written by Moses. We turn with pleasure to the other undated facts. Spinoza's good friend Simon de Vries brought him one day a present of two thousand florins. The philosopher, "in the presence of his host, civilly excused himself from accepting the money, saying that he was in need of nothing, and that the possession of so much money would only serve to distract him from his studies and occupations." But Simon de Vries did not abandon his project of providing for the sage's welfare. He made his will in his favor, constituting him heir to the whole of his property, an arrangement which he was able to make without injury to more pressing claims, as he was without wife or child. But Spinoza gave him to understand that he would never accept the legacy, which he considered to be unjust on account of its defeating the natural expectations of a brother whom De Vries had living. De Vries yielded, and made his brother heir, charging the legacy, however, "with an annuity for Spinoza for his life, sufficient for his subsistence." On his death, the brother offered Spinoza an annuity of five hundred florins, which he refused, "esteeming it to be too considerable," and caused it to be reduced to the sum of three hundred florins; which was paid him regularly until his death.

The last few years of his short life must have been passed peacefully and cheerfully. Peace of mind he had, at all events, for the work of his life was done — perfectly done. The "Theologico-Political Treatise," the work of most immediate practical importance to mankind, was not only written but published. The "Ethica," that great pyramid of lofty thoughts built upon geometric lines, and fitted together with such minute and careful workmanship — tower of refuge, temple reared to the glory of the One Infinite Substance — was finished. The worker, we think, lingered lovingly over the last finishing touches, loath for very love to quit the work; perhaps, too, a little anxious lest some slight oversight should have been committed that would mar its fairness, and that might still be mended. The picture that history has handed down to us of Spinoza in these latter years is more than romantic in its sweetness and peacefulness. Colerus account of the manner in which he passed his time has already been given. Colerus tells us besides that his manners were sweet and peaceful. He was to an admirable degree the master of his passions. No one ever saw him either very sad or very gay. In anger, he retained his self-possession; and of the vexations that befell him not a trace was visible in his exterior; or if there escaped him one word or gesture that testified to his chagrin, he would retire at once, in order not to offend against good manners, He was affable and easy in. the commerce of life, conversing frequently with his hostess and the people of the house. He exhorted the children to attend frequently at church, and to be obedient and submissive to their parents. When the people of the house returned from church he often inquired of them what profit they had derived from the sermon, and in what respects they were edified by it. He had a great esteem for Dr. Cordès (Colerus predecessor in the ministry), "a learned man, of a pious nature and exemplary life, for the