the essays of montaigne, v19-第4章
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one state to another； will by that prepare himself for future changes；
and the knowledge of his condition。 The life of Caesar has no greater
example for us than our own： though popular and of command； 'tis still a
life subject to all human accidents。 Let us but listen to it； we apply
to ourselves all whereof we have principal need； whoever shall call to
memory how many and many times he has been mistaken in his own judgment；
is he not a great fool if he does not ever after suspect it？ When I find
myself convinced； by the reason of another； of a false opinion； I do not
so much learn what he has said to me that is new and the particular
ignorancethat would be no great acquisitionas； in general； I learn my
own debility and the treachery of my understanding； whence I extract the
reformation of the whole mass。 In all my other errors I do the same； and
find from this rule great utility to life； I regard not the species and
individual as a stone that I have stumbled at； I learn to suspect my
steps throughout； and am careful to place them right。 To learn that a
man has said or done a foolish thing is nothing： a man must learn that he
is nothing but a fool； a much more ample； and important instruction。 The
false steps that my memory has so often made； even then when it was most
secure and confident of itself； are not idly thrown away； it vainly
swears and assures me I shake my ears； the first opposition that is made
to its testimony puts me into suspense； and I durst not rely upon it in
anything of moment； nor warrant it in another person's concerns： and were
it not that what I do for want of memory； others do more often for want
of good faith； I should always； in matter of fact； rather choose to take
the truth from another's mouth than from my own。 If every one would pry
into the effects and circumstances of the passions that sway him； as I
have done into those which I am most subject to； he would see them
coming； and would a little break their impetuosity and career； they do
not always seize us on a sudden； there is threatening and degrees
〃Fluctus uti primo coepit cum albescere vento；
Paulatim sese tollit mare； et altius undas
Erigit； inde imo consurgit ad aethera fundo。〃
＇〃As with the first wind the sea begins to foam； and swells； thence
higher swells； and higher raises the waves； till the ocean rises
from its depths to the sky。〃AEneid； vii。 528。＇
Judgment holds in me a magisterial seat； at least it carefully endeavours
to make it so： it leaves my appetites to take their own course； hatred
and friendship； nay； even that I bear to myself； without change or
corruption； if it cannot reform the other parts according to its own
model； at least it suffers not itself to be corrupted by them； but plays
its game apart。
The advice to every one； 〃to know themselves；〃 should be of important
effect； since that god of wisdom and light' caused it to be written on
the front of his temple；＇At Delphi＇ as comprehending all he had to
advise us。 Plato says also； that prudence is no other thing than the
execution of this ordinance； and Socrates minutely verifies it in
Xenophon。 The difficulties and obscurity are not discerned in any
science but by those who are got into it； for a certain degree of
intelligence is required to be able to know that a man knows not； and we
must push against a door to know whether it be bolted against us or no：
whence this Platonic subtlety springs； that 〃neither they who know are to
enquire； forasmuch as they know； nor they who do not know； forasmuch as
to inquire they must know what they inquire of。 So in this； 〃of knowing
a man's self；〃 that every man is seen so resolved and satisfied with
himself； that every man thinks himself sufficiently intelligent；
signifies that every one knows nothing about the matter； as Socrates
gives Euthydemus to understand。 I； who profess nothing else； therein
find so infinite a depth and variety； that all the fruit I have reaped
from my learning serves only to make me sensible how much I have to
learn。 To my weakness； so often confessed； I owe the propension I have
to modesty； to the obedience of belief prescribed me； to a constant
coldness and moderation of opinions； and a hatred of that troublesome and
wrangling arrogance； wholly believing and trusting in itself； the capital
enemy of discipline and truth。 Do but hear them domineer； the first
fopperies they utter； 'tis in the style wherewith men establish religions
and laws：
〃Nihil est turpius； quam cognitioni et perceptions
assertionem approbationemque praecurrere。〃
＇〃Nothing is worse than that assertion and decision should precede
knowledge and perception。〃Cicero； Acad。； i。 13。＇
Aristarchus said that anciently there were scarce seven sages to be found
in the world； and in his time scarce so many fools： have not we more
reason than he to say so in this age of ours？ Affirmation and obstinacy
are express signs of want of wit。 This fellow may have knocked his nose
against the ground a hundred times in a day； yet he will be at his Ergo's
as resolute and sturdy as before。 You would say he had had some new soul
and vigour of understanding infused into him since； and that it happened
to him； as to that ancient son of the earth； who took fresh courage and
vigour by his fall；
〃Cui cum tetigere parentem；
jam defecta vigent renovata robore membra：〃
＇〃Whose broken limbs； when they touched his mother earth；
immediately new force acquired。〃Lucan； iv。 599。＇
does not this incorrigible coxcomb think that he assumes a new
understanding by undertaking a new dispute？ 'Tis by my own experience
that I accuse human ignorance； which is； in my opinion； the surest part
of the world's school。 Such as will not conclude it in themselves； by so
vain an example as mine； or their own； let them believe it from Socrates；
the master of masters； for the philosopher Antisthenes said to his
disciples； 〃Let us go and hear Socrates； there I will be a pupil with you〃；
and； maintaining this doctrine of the Stoic sect； 〃that virtue was
sufficient to make a life completely happy； having no need of any other
thing whatever〃； except of the force of Socrates； added he。
That long attention that I employ in considering myself； also fits rile
to judge tolerably enough of others； and there are few things whereof I
speak better and with better excuse。 I happen very often more exactly to
see and distinguish the qualities of my friends than they do themselves：
I have astonished some with the pertinence of my description； and have
given them warning of themselves。 By having from my infancy been
accustomed to contemplate my own life in those of others； I have acquired
a complexion studious in that particular； and when I am once interit upon
it； I let few things about me； whether countenances； humours；
or discourses； that serve to that purpose； escape me。 I study all；
both what I am to avoid and what I am to follow。 Also in my friends；
I discover by their productions their inward inclinations； not by
arranging this infinite variety of so diverse and unconnected actions
into certain species and chapters； and distinctly distributing my parcels
and divisions under known heads and classes；
〃Sed neque quam multae species； nec nomina quae sint；
Est numerus。〃
＇〃But neither can we enumerate how many kinds there what are their
names。〃Virgil； Georg。； ii。 103。＇
The wise speak and deliver their fancies more specifically； and piece by
piece； I； who see no further into things than as use informs me； present
mine generally without rule and experimentally： I pronounce my opinion by
disjointed articles； as a thing that cannot be spoken at once and in
gross； relation and conformity are not to be found in such low and common
souls as ours。 Wisdom is a solid and entire building； of which every
piece keeps its place and bears its mark：
〃Sola sapientia in se tota conversa est。〃
＇〃Wisdom only is wholly within itself〃Cicero； De Fin。； iii。 7。＇
I leave it to artists； and I kn
