고(故) 김영삼 대통령이 재임시 한미정상회담에서 ‘대도무문 (大道無門)’이라는 휘호(揮毫)를 써주며 “이 뜻은 어려운 일이 있을 때 정정당당(正正堂堂)하게 자세를 취하면 어려움을 극복할 수 있다는 것”이라고 설명하자 빌 클린턴 미국 대통령은 “언제나 가까운 곳에 두고 그 뜻을 새기겠다”며 감사를 표시했다는 보도였다.
이 기사를 보면서 나는 거의 반세기 전에 읽은 ‘대화소고(對話小考)’란 글이 연상되었다. 열두 개 사항으로 된 이 경구(警句)들은 영국의 저명한 법률가 매튜 헤일경(卿) (Sir Matthew Hale 1609-1676)이 아주 어린 나이에 고아가 되어 세상을 살아가면서 얻은 지혜를 1692년 자신의 애들에게 쓴 편지에 담은 것이다. 요점만 간추려 옮겨보자면 아래와 같다.
1. 거짓말은 거짓말하는 사람을 해친다.
2. 거짓말 비슷한 것도 하면 안 된다.
3. 말은 적을수록 좋다.
4, 말을 너무 크게 하지 말라. 높은 언성이 아닌 공평무사한 이성의 조용한 설득력으로 상대방을 침묵시킬 일이다.
5. 남의 말을 중단시키지 말고 끝까지 들어줘야 네가 그를 더 잘 이해할 수 있고 그의 말에 네가 더 잘 답변할 수가 있다.
6. 말하고 나서 생각하지 말고, 말하기 전에 생각부터 해라.
7. 경거망동(輕擧妄動)하는 사람을 보거든 그를 거울삼아 네 언행을 조심할 일이다.
8. 자화자찬(自畵自讚) 제 자랑하지 않도록 하라. 세상에 널 칭찬해 줄 사람이 없어 오죽하면 네 입으로 해야할 지경이랴. 그러할 뿐만 아니라 남 듣기 지겹고 역겨운 일이다.
9. 기회 있을 때마다 자리에 없는 사람에 대해 좋게 얘기하지 나쁘게 말하지 않도록 하라. 다른 사람들을 위해서가 아니거든.
10. 남의 약점을 비웃지 말라.
11. 좋은 말은 벗을 만들고 나쁜 말은 적을 만든다. 벗은 많을수록 좋고 적은 적을수록 이롭다.
12. 미친 듯이 화내는 사람한테 너도 같이 화내지 말고 침묵이나 아주 부드러운 말로 대응하라. 이것이 나쁜 성질을 치료하는 최선의 요법인 동시에 가장 유효적절한 책망과 벌로서 그로 하여금 스스로 후회하고 반성하도록 해준다. 그리고 어떻든 네 마음의 평정심은 물론 네 인격과 명예를 지켜 준다.
Matthew Hale (Author)
The following rules for civil conversation were written in 1692 by the influential English jurist Matthew Hale in a letter to his children. It’s amazing how well they hold up over three centuries later! (The text has been abridged and re-formatted from the original.)
1. Never speak anything for a truth which you know or believe to be false. Lying is a great offense against humanity itself; for where there is no regard to truth there can be no safe society between man and man. And it is an injury to the speaker; for, besides the disgrace which it brings upon him, it occasions so much baseness of mind that he can scarcely tell truth, or avoid lying, even when he has no necessity for it. In time he comes to such a pass, that as other people cannot believe he speaks the truth, so he himself scarcely knows when he tells a falsehood.
2. As you must be careful not to lie, so you must avoid coming near it. You must not equivocate, nor speak anything positively for which you have no authority but report, or conjecture, or opinion.
3. Let your words be few, lest you rob yourself at the opportunity to gain knowledge, wisdom, and experience by listening to those whom you silence by your “impertinent talking.”
4. Be not too earnest, loud, or violent in your conversation. Silence your opponent with reason, not with noise.
5. Be careful not to interrupt another while he is speaking. Hear him out, and you will understand him the better, and be able to give him the better answer.
6. Consider before you speak, especially when the business is of moment. Weigh the sense of what you mean to utter, and the expressions you intend to use. Inconsiderate persons do not think till they speak; or they speak, and then think.
7. When you are in company with light, vain, impertinent persons, let the observing of their failings make you the more cautious, both in your conversation with them and in your general behavior, that you may avoid their errors.
8. Be careful that you do not commend yourself. It is a sign that your reputation is small and sinking if your own tongue must praise you.
9. Speak well of the absent whenever you have a suitable opportunity. Never speak ill of them or of anybody unless you are sure they deserve it, and unless it is necessary for their amendment, or for the safety and benefit of others.
10. Do not scoff and jest at the condition or natural defects of any person. Such offenses leave a deep impression.
11. Be very careful you give no reproachful, threatening, or spiteful words to any person. When faults are reproved, let it be done without reproach or bitterness. Otherwise the reproach will lose its due end, and, instead of reforming, it will exasperate the offender and lay the reprover justly open to reproof.
12. If a person be passionate, and give you ill language, rather pity him than be moved to anger. You will find that silence or very gentle words are the best revenge for reproaches. They will either cure the angry man, and make him sorry for his passion, or they will be a sore reproof and punishment to him. But, at any rate, they will preserve your innocence, give you the reputation of wisdom and moderation, and keep up the serenity and composure of your mind.
그는 또 다음과 같이 판사들에게 권면하는 18개 항목의 지침을 남겼다. 법조인 판관들에게만 아니고 모든 사람들에게도 적용되는 것이리라.
1. 신(神)과, 국왕(國王)과, 나라 백성들로부터 정의를 다루도록 신임을 받은 나로서는
2. 나에게 주어진 임무를 공정하고 신중하며 단호하게 수행함에 있어
3. 나의 이해와 재능이 아닌 신(神)의 안목과 향방(向方)을 따라
4. 아무리 그 누가 내 성정(性情)을 자극하더라도 내 감정(感情)은 진정시키고
5. 공평무사(公平無私)하게
6-7. 양쪽 사정 이야기를 다 들어보고 전체 상황을 파악하기 전에 어떤 선입견이나 편견을 갖고 속단하지 않는다.
8. 피고인에 대한 동정심을 느끼더라도 국가와 국민의 안위를 망각해서는 안 된다.
9. 판단이 산만해지기 쉬운 순전히 양심의 문제인 경우 너무 법조문에 집착하지 말 일이다.
10. (무조건) 약자인 가난한 사람이나 강자인 부자, 어느 편을 들어서도 안 된다.
11. 대중의 인기나 환호에 좌우되어서는 안 된다.
12. 어떤 말이나 생각을 유도해서는 안 되고 어디까지나 법대로 처리한다.
13. 피고인의 범죄행위가 미심쩍으면 무죄로 판결한다.
14. 피고인의 범죄행위가 말에 그친 경우엔 경벌에 처한다.
15. 피고인의 범죄행위가 인명상해일 경우 중벌에 처한다.
16. 그 어떤 사사로운 그 누구의 요청도 다 거부한다.
17. 사사로운 일에 전혀 관여하지 않는다.
18. 나의 임무를 잘 수행하기 위해서 술자리를 피한다.
1660: Matthew Hale's 18 Rules for Judges
In 1660, when Matthew Hale (1609-1676) was appointed to be Court of Exchequer in England, he took a moment to write out a series of 18 rules to govern his conduct as judge.
In 1671, he was promoted Lord Chief Justice of the court of King's Bench where, again, he perchance promoted his rules.
Himself the son of a barrister, Justice Hale knew the profession well as his profession grew to know his rules well. His rules served as rules of conduct for British judges for over 200 years.
John Campbell, who later became Lord Campbell when he was elevated to the position of Lord Chancellor (Chief Justice) of England in 1859, he said that Hale’s 18 Rules:
“... ought to be inscribed in letters of gold on the walls of Westminster Hall, as a lesson to those entrusted with the administration of justice.”
Hale fell ill in 1675 and had to resign his judgeship. According to Campbell, he wrote a note to his heirs before he died wishing that he had spent less time on the law and more time “in a pious contemplative life”.
His 1660 rules for judges:
"1. That in the administration of justice, I am intrusted for God, the king, and country; and therefore:
2. That it be done, I, uprightly, deliberately, resolutely;
3. That I rest not upon my own understanding or strength, but implore and rest upon the direction and strength of God.
4. That in the execution of justice I carefully lay aside my own passions, and not give way to them, however provoked.
5. That I be wholly intent upon the business I am about, remitting all other cares and thoughts as unseasonable, and interruptions.
6. That I suffer not myself to be prepossessed with any judgment at all, till the whole business and both parties be heard.
7. That I never engage myself in the beginning of any cause, but reserve myself unprejudiced till the whole be heard.
8. That in business capital, though my nature prompt me to pity, yet to consider there is a pity also due to the country.
9. That it be not too rigid in matters purely conscientious, where all the harm is diversity of judgment.
10. That it be not biased with compassion for the poor, or favor to the rich, in point of justice.
11. That popular or court applause, or distaste, have no influence in anything I do, in point of distribution of justice.
12. Not to be solicitous what men will say or think, so long as I keep myself exactly according to the rule of justice.
13. If in criminals it be a measuring cast, to incline to mercy and acquittal.
14. In criminals that consist merely in words, we are no more harm ensues, moderation is no injustice.
15. In criminals of blood, if the fact be evident, severity is justice.
16. To abhor all private solicitations, of what kinds soever, and by whomsoever, in matters depending.
17. To charge my servants, I, not to interpose in any manner whatsoever; not to take more than their known fees; not to give any undue precedence to causes; not to recommend counsel.
18. To be short and sparing at meals, that I may be the fitter for business."
이상의 여러 마디를 단 한 마디로 함축성 있고 함축미 나게 줄여서 동양적으로 표현한 것이 문자 그대로 ‘대도무문(大道無門)’에 담긴 뜻으로 달리 표현하자면 역지사지(易地思之)라고 처지를 바꾸어서 생각하는 것, 이것이 대도(大道)요. 이런 큰 마음 곧 해심(海心)을 갖고 출렁이는 바다에 무슨 문(門), 명문(名門) 문벌(門閥) 등룡문(登龍門) 등 ‘한 집단의 지체’를 의미하는 지체 문(門)이 있으리요.
우린 모두 코스모스바다에 출렁이는 물방울 코스미안이리.
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