of the duty of man. Thus Count Egmont, holding his soul and his will pledged to his promise, although the power to put it into execution was not in his hands, was unquestionably absolved from his duty, even had he survived Count Horn. But the King of England, having by intention broken his word, cannot be excused because he postponed the execution of his faithlessness until after his death; any more than the mason in Herodotus,[1] who, having loyally kept while he lived the secret of the treasures of his master the King of Egypt, disclosed it to his children when dying.
(c) I have known many persons of my own time, being convicted by their conscience of retaining what belonged to others, to attempt to set it right by their testament, and after their death. They do nothing worth while, whether in taking time for so urgent a matter, or in thinking to atone for a wrong with so little effort and sacrifice on their part. They owe more of what belongs to them. And the more irksomely and inconveniently they pay, the more just and meritorious is their atonement. Repentance asks to carry a burden. They do even more who reserve the revelation of some feeling of hate against their neighbour for their last expression, having concealed it during their life; and they prove that they have but little regard for their own honour, — thus rousing the anger of the offended man against their memory, — and less for their conscience, being unable, even in the presence of death itself, to put an end to their ill-will, but prolonging its life beyond their own. Iniquitous judges, who put off judging until they no longer have knowledge of the cause! I shall be on my guard, if I can, that my death may say nothing which my life has not previously said.
- ↑ Book II, 121.
