アダム・スミス『道徳感情論』（52）奉仕と任務の無駄

They were the virtues, perhaps, most suitable to their station, and in which they themselves chiefly excelled; and we are all naturally disposed to over-rate the excellencies of our own characters. In the discourse which the eloquent and philosophical Massillon pronounced, on giving his benediction to the standards of the regiment of Catinat, there is the following address to the officers: 'What is most deplorable in your situation, Gentlemen, is, that in a life hard and painful, in which the services and the duties sometimes go beyond the rigour and severity. of the most austere cloisters; you suffer always in vain for the life to come, and frequently even for this life. – Adam Smith, The Theory of moral sentiments：3.1.2. Chap. II

《それはおそらく、彼らの地位に最も相応（ふさわ）しく、彼ら自身が取り分け秀でていた美徳であった。そして、私達は皆、生まれながらに自分の性格が素晴らしいと過大評価する傾向がある。雄弁で冷静なマシロンが、カティナ連隊の軍旗に祝福を与えるに際し述べた演説中に、士官たちに向けた次のような言葉がある。「諸君の置かれた状況において最も嘆かわしいことは、奉仕と任務が時に最も厳粛な回廊の厳しさを超える辛く苦しい生活において、来世のため、そして、しばしば現世のためにさえ苦しんだとて常に無駄だということだ》― アダム・スミス『道徳感情論』第3部：第２章

Alas! the solitary monk in his cell, obliged to mortify the flesh and to subject it to the spirit, is supported by the hope of an assured recompence, and by the secret unction of that grace which softens the yoke of the Lord. But you, on the bed of death, can you dare to represent to Him your fatigues and the daily hardships of your employment? can you dare to solicit Him for any recompence? and in all the exertions that you have made, in all the violences that you have done to yourselves, what is there that He ought to place to His own account?

《ああ、独居房の孤独な修道士は、肉欲を自制し、神霊に従う義務があるが、確実な見返りの希望と、神の頸木（くびき）を和らげる寵愛（ちょうあい）の密かな慰めとなる言葉によって支えられている。しかし、諸君は、死の床にあって、自らの労苦や日々の務めの苦難を、敢（あ）えて神に突き付けられるのだろうか。また、敢えて神に何らかの見返りを求められるのだろうか。そして、諸君がしてきたすべての労作（ろうさく）の中で、自分にしてきたすべての冒瀆（ぼうとく）の中で、神が自らの責に帰すべきことがあるだろうか》― 同

The best days of your life, however, have been sacrificed to your profession, and ten years service has more worn out your body, than would, perhaps, have done a whole life of repentance and mortification. Alas! my brother, one single day of those sufferings, consecrated to the Lord, would, perhaps, have obtained you an eternal happiness. One single action, painful to nature, and offered up to Him, would, perhaps, have secured to you the inheritance of the Saints. And you have done all this, and in vain, for this world.' —Ibid.

《しかしながら、人生の最良の日々は、諸君の職業に捧げられ、１０年の奉仕は、恐らく後悔と屈辱の生涯を全うする以上に諸君の肉体を消耗させた。ああ、わが兄弟よ、その苦難のうちのたった１日でも、神に捧げられたなら、恐らくは永遠の幸福を得られだろうに。人間の本質には苦痛である行為が、たった１つでも神に捧げられていたら、恐らく、諸君に聖人の遺産を保証したであろうに。だから、諸君はこの世のために、これらすべてのことを行ったが無駄だったのだ」》― 同

To compare, in this manner, the futile mortifications of a monastery, to the ennobling hardships and hazards of war; to suppose that one day, or one hour, employed in the former should, in the eye of the great Judge of the world, have more merit than a whole life spent honourably in the latter, is surely contrary to all our moral sentiments; to all the principles by which nature has taught us to regulate our contempt or admiration. —Ibid.

《このように、修道院の無益な苦行と、戦争の崇高な苦難や危険を比較すること、前者に費やされた１日や１時間が、世界の偉大な審判者の目には、後者で立派に費やされた全生涯よりも有益なはずだと考えることは、私達のすべての道徳感情に、造物主が軽蔑や称賛を規制するよう教えてきたすべての原理に反していることは確かである》― 同