the essays of montaigne, v4-第5章
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condemn the invention； that it was a novelty； and an alteration of the
old fashion。 Which also is the meaning of the old rusty sword carried
before the magistracy of Marseilles。
For my own part； I have a great aversion from a novelty； what face or
what pretence soever it may carry along with it； and have reason； having
been an eyewitness of the great evils it has produced。 For those which
for so many years have lain so heavy upon us； it is not wholly
accountable； but one may say； with colour enough； that it has
accidentally produced and begotten the mischiefs and ruin that have since
happened； both without and against it； it； principally； we are to accuse
for these disorders：
〃Heu！ patior telis vulnera facta meis。〃
＇〃Alas！ The wounds were made by my own weapons。〃
Ovid； Ep。 Phyll。 Demophoonti； vers。 48。＇
They who give the first shock to a state； are almost naturally the first
overwhelmed in its ruin the fruits of public commotion are seldom enjoyed
by him who was the first motor； he beats and disturbs the water for
another's net。 The unity and contexture of this monarchy； of this grand
edifice； having been ripped and torn in her old age； by this thing called
innovation； has since laid open a rent； and given sufficient admittance
to such injuries： the royal majesty with greater difficulty declines from
the summit to the middle； then it falls and tumbles headlong from the
middle to the bottom。 But if the inventors do the greater mischief； the
imitators are more vicious to follow examples of which they have felt and
punished both the horror and the offence。 And if there can be any degree
of honour in ill…doing； these last must yield to the others the glory of
contriving； and the courage of making the first attempt。 All sorts of
new disorders easily draw； from this primitive and ever…flowing fountain；
examples and precedents to trouble and discompose our government： we read
in our very laws； made for the remedy of this first evil； the beginning
and pretences of all sorts of wicked enterprises； and that befalls us；
which Thucydides said of the civil wars of his time； that； in favour of
public vices； they gave them new and more plausible names for their
excuse； sweetening and disguising their true titles； which must be done；
forsooth； to reform our conscience and belief：
〃Honesta oratio est；〃
＇〃Fine words truly。〃Ter。 And。； i。 I； 114。＇
but the best pretence for innovation is of very dangerous consequence：
〃Aden nihil motum ex antiquo probabile est。〃
＇〃We are ever wrong in changing ancient ways。〃Livy； xxxiv。 54＇
And freely to speak my thoughts； it argues a strange self…love and great
presumption to be so fond of one's own opinions； that a public peace must
be overthrown to establish them； and to introduce so many inevitable
mischiefs； and so dreadful a corruption of manners； as a civil war and
the mutations of state consequent to it； always bring in their train； and
to introduce them； in a thing of so high concern； into the bowels of
one's own country。 Can there be worse husbandry than to set up so many
certain and knowing vices against errors that are only contested and
disputable？ And are there any worse sorts of vices than those committed
against a man's own conscience； and the natural light of his own reason？
The Senate； upon the dispute betwixt it and the people about the
administration of their religion； was bold enough to return this evasion
for current pay：
〃Ad deos id magis； quam ad se； pertinere： ipsos visuros；
ne sacra sua polluantur；〃
＇〃Those things belong to the gods to determine than to them； let the
gods； therefore； take care that their sacred mysteries were not
profaned。〃Livy； x。 6。＇
according to what the oracle answered to those of Delphos who； fearing to
be invaded by the Persians in the Median war； inquired of Apollo； how
they should dispose of the holy treasure of his temple； whether they
should hide； or remove it to some other place？ He returned them answer；
that they should stir nothing from thence； and only take care of
themselves； for he was sufficient to look to what belonged to him。
＇Herodotus； viii。 36。＇。
The Christian religion has all the marks of the utmost utility and
justice： but none more manifest than the severe injunction it lays
indifferently upon all to yield absolute obedience to the civil
magistrate； and to maintain and defend the laws。 Of which； what a
wonderful example has the divine wisdom left us； that； to establish the
salvation of mankind； and to conduct His glorious victory over death and
sin； would do it after no other way； but at the mercy of our ordinary
forms of justice subjecting the progress and issue of so high and so
salutiferous an effect； to the blindness and injustice of our customs
and observances； sacrificing the innocent blood of so many of His elect；
and so long a loss of so many years； to the maturing of this inestimable
fruit？ There is a vast difference betwixt the case of one who follows
the forms and laws of his country； and of another who will undertake to
regulate and change them； of whom the first pleads simplicity； obedience；
and example for his excuse； who； whatever he shall do； it cannot be
imputed to malice； 'tis at the worst but misfortune：
〃Quis est enim； quem non moveat clarissimis monumentis
testata consignataque antiquitas？〃
＇〃For who is there that antiquity； attested and confirmed by the
fairest monuments； cannot move？〃Cicero； De Divin。； i。 40。＇
besides what Isocrates says； that defect is nearer allied to moderation
than excess： the other is a much more ruffling gamester； for whosoever
shall take upon him to choose and alter； usurps the authority of judging；
and should look well about him； and make it his business to discern
clearly the defect of what he would abolish； and the virtue of what he is
about to introduce。
This so vulgar consideration is that which settled me in my station； and
kept even my most extravagant and ungoverned youth under the rein； so as
not to burden my shoulders with so great a weight； as to render myself
responsible for a science of that importance； and in this to dare； what
in my better and more mature judgment； I durst not do in the most easy
and indifferent things I had been instructed in； and wherein the temerity
of judging is of no consequence at all； it seeming to me very unjust to
go about to subject public and established customs and institutions； to
the weakness and instability of a private and particular fancy （for
private reason has but a private jurisdiction）； and to attempt that upon
the divine； which no government will endure a man should do； upon the
civil laws； with which； though human reason has much more commerce than
with the other； yet are they sovereignly judged by their own proper
judges； and the extreme sufficiency serves only to expound and set forth
the law and custom received； and neither to wrest it； nor to introduce
anything； of innovation。 If； sometimes； the divine providence has gone
beyond the rules to which it has necessarily bound and obliged us men；
it is not to give us any dispensation to do the same； those are
masterstrokes of the divine hand； which we are not to imitate； but to
admire； and extraordinary examples； marks of express and particular
purposes； of the nature of miracles； presented before us for
manifestations of its almightiness； equally above both our rules and
force； which it would be folly and impiety to attempt to represent and
imitate； and that we ought not to follow； but to contemplate with the
greatest reverence： acts of His personage； and not for us。 Cotta very
opportunely declares：
〃Quum de religione agitur； Ti。 Coruncanium； P。 Scipionem；
P。 Scaevolam； pontifices maximos； non Zenonem； aut Cleanthem；
aut Chrysippum； sequor。〃
＇〃When matter of religion is in question； I follow the high priests
T。 Coruncanius； P。 Scipio； P。 Scaevola； and not Zeno； Cleanthes； or
Chrysippus。〃Cicero； De Natura Deor。； iii。 2。＇
God knows； in the present quarrel of
