the essays of montaigne, v5-第6章
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say；＇Cicero； Tusc。 Quaes。； v。 3。＇ that our life resembles the great
and populous assembly of the Olympic games； wherein some exercise the
body； that they may carry away the glory of the prize： others bring
merchandise to sell for profit： there are also some （and those none of
the worst sort） who pursue no other advantage than only to look on； and
consider how and why everything is done； and to be spectators of the
lives of other men； thereby the better to judge of and regulate their
own。
To examples may fitly be applied all the profitable discourses of
philosophy； to which all human actions； as to their best rule； ought to
be especially directed： a scholar shall be taught to know
〃Quid fas optare： quid asper
Utile nummus habet： patrix carisque propinquis
Quantum elargiri deceat： quern te Deus esse
Jussit； et humana qua parte locatus es in re；
Quid sumus； et quidnam victuri gignimur。〃
＇〃Learn what it is right to wish； what is the true use of coined
money； how much it becomes us to give in liberality to our country
and our dear relations； whom and what the Deity commanded thee to
be； and in what part of the human system thou art placed； what we
are ant to what purpose engendered。〃Persius； iii。 69＇
what it is to know； and what to be ignorant； what ought to be the end and
design of study； what valour； temperance； and justice are； the difference
betwixt ambition and avarice； servitude and subjection； licence and
liberty； by what token a man may know true and solid contentment； how far
death； affliction； and disgrace are to be apprehended；
〃Et quo quemque modo fugiatque feratque laborem。〃
＇〃And how you may shun or sustain every hardship。〃
Virgil； AEneid； iii。 459。＇
by what secret springs we move； and the reason of our various agitations
and irresolutions： for； methinks the first doctrine with which one should
season his understanding； ought to be that which regulates his manners
and his sense； that teaches him to know himself； and how both well to dig
and well to live。 Amongst the liberal sciences； let us begin with that
which makes us free； not that they do not all serve in some measure to
the instruction and use of life； as all other things in some sort also
do； but let us make choice of that which directly and professedly serves
to that end。 If we are once able to restrain the offices of human life
within their just and natural limits； we shall find that most of the
sciences in use are of no great use to us； and even in those that are；
that there are many very unnecessary cavities and dilatations which we
had better let alone； and； following Socrates' direction； limit the
course of our studies to those things only where is a true and real
utility：
〃Sapere aude；
Incipe； Qui recte vivendi prorogat horam；
Rusticus exspectat； dum defluat amnis； at ille
Labitur； et labetur in omne volubilis oevum。〃
＇〃Dare to be wise； begin！ he who defers the hour of living well is
like the clown； waiting till the river shall have flowed out： but
the river still flows； and will run on； with constant course； to
ages without end。〃Horace； Ep。； i。 2。＇
'Tis a great foolery to teach our children：
〃Quid moveant Pisces； animosaque signa Leonis；
Lotus et Hesperia quid Capricornus aqua；〃
＇〃What influence Pisces have； or the sign of angry Leo； or
Capricorn； washed by the Hesperian wave。〃Propertius； iv。 I； 89。＇
the knowledge of the stars and the motion of the eighth sphere before
their own：
＇〃What care I about the Pleiades or the stars of Taurus？〃
Anacreon； Ode； xvii。 10。＇
Anaximenes writing to Pythagoras； 〃 To what purpose；〃 said he； 〃should I
trouble myself in searching out the secrets of the stars； having death or
slavery continually before my eyes？〃 for the kings of Persia were at that
time preparing to invade his country。 Every one ought to say thus；
〃Being assaulted； as I am by ambition； avarice； temerity； superstition；
and having within so many other enemies of life； shall I go ponder over
the world's changes？〃
After having taught him what will make him more wise and good； you may
then entertain him with the elements of logic； physics； geometry；
rhetoric； and the science which he shall then himself most incline to；
his judgment being beforehand formed and fit to choose； he will quickly
make his own。 The way of instructing him ought to be sometimes by
discourse； and sometimes by reading； sometimes his governor shall put the
author himself； which he shall think most proper for him； into his hands；
and sometimes only the marrow and substance of it； and if himself be not
conversant enough in books to turn to all the fine discourses the books
contain for his purpose； there may some man of learning be joined to him；
that upon every occasion shall supply him with what he stands in need of；
to furnish it to his pupil。 And who can doubt but that this way of
teaching is much more easy and natural than that of Gaza；＇Theodore
Gaza； rector of the Academy of Ferrara。＇ in which the precepts are so
intricate； and so harsh； and the words so vain； lean； and insignificant；
that there is no hold to be taken of them； nothing that quickens and
elevates the wit and fancy； whereas here the mind has what to feed upon
and to digest。 This fruit； therefore； is not only without comparison；
much more fair and beautiful； but will also be much more early ripe。
'Tis a thousand pities that matters should be at such a pass in this age
of ours； that philosophy； even with men of understanding； should be；
looked upon as a vain and fantastic name； a thing of no use； no value；
either in opinion or effect； of which I think those ergotisms and petty
sophistries； by prepossessing the avenues to it； are the cause。 And
people are much to blame to represent it to children for a thing of so
difficult access； and with such a frowning； grim； and formidable aspect。
Who is it that has disguised it thus； with this false； pale； and ghostly
countenance？ There is nothing more airy； more gay； more frolic； and I
had like to have said； more wanton。 She preaches nothing but feasting
and jollity； a melancholic anxious look shows that she does not inhabit
there。 Demetrius the grammarian finding in the temple of Delphos a knot
of philosophers set chatting together； said to them；＇Plutarch； Treatise
on Oracles which have ceased＇ 〃Either I am much deceived； or by your
cheerful and pleasant countenances； you are engaged in no； very deep
discourse。〃 To which one of them； Heracleon the Megarean； replied：
〃Tis for such as are puzzled about inquiring whether the future tense of
the verb is spelt with a double A； or that hunt after the
derivation of the comparatives … and …； and the superlatives
and ； to knit their brows whilst discoursing of their science： but
as to philosophical discourses； they always divert and cheer up those
that entertain them； and never deject them or make them sad。〃
〃Deprendas animi tormenta latentis in aegro
Corpore； deprendas et gaudia； sumit utrumque
Inde habitum facies。〃
＇〃You may discern the torments of mind lurking in a sick body； you
may discern its joys： either expression the face assumes from the
mind。〃Juvenal； ix。 18＇
The soul that lodges philosophy； ought to be of such a constitution of
health； as to render the body in like manner healthful too； she ought to
make her tranquillity and satisfaction shine so as to appear without； and
her contentment ought to fashion the outward behaviour to her own mould；
and consequently to fortify it with a graceful confidence； an active and
joyous carriage； and a serene and contented countenance。 The most
manifest sign of wisdom is a continual cheerfulness； her state is like
that of things in the regions above the moon； always clear and serene。
'Tis Baroco and Baralipton ＇Two terms of the ancient scholastic
logic。＇ that render their disciples so dirty and ill…favoured； and not
