the essays of montaigne, v8-第8章
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will cause a trembling in the limbs as well as fear。 Those who were
arming that king； or some other person； who upon the like occasion was
wont to be in the same disorder； tried to compose him by representing the
danger less he was going to engage himself in： 〃You understand me ill；〃
said he； 〃for could my flesh know the danger my courage will presently
carry it into； it would sink down to the ground。〃 The faintness that
surprises us from frigidity or dislike in the exercises of Venus are also
occasioned by a too violent desire and an immoderate heat。 Extreme
coldness and extreme heat boil and roast。 Aristotle says； that sows of
lead will melt and run with cold and the rigour of winter just as with a
vehement heat。 Desire and satiety fill all the gradations above and
below pleasure with pain。 Stupidity and wisdom meet in the same centre
of sentiment and resolution； in the suffering of human accidents。 The
wise control and triumph over ill； the others know it not： these last
are； as a man may say； on this side of accidents； the others are beyond
them； who after having well weighed and considered their qualities；
measured and judged them what they are； by virtue of a vigorous soul leap
out of their reach； they disdain and trample them underfoot； having a
solid and well…fortified soul； against which the darts of fortune； coming
to strike； must of necessity rebound and blunt themselves； meeting with a
body upon which they can fix no impression； the ordinary and middle
condition of men are lodged betwixt these two extremities； consisting of
such as perceive evils； feel them； and are not able to support them。
Infancy and decrepitude meet in the imbecility of the brain； avarice and
profusion in the same thirst and desire of getting。
A man may say with some colour of truth that there is an Abecedarian
ignorance that precedes knowledge； and a doctoral ignorance that comes
after it： an ignorance that knowledge creates and begets； at the same
time that it despatches and destroys the first。 Of mean understandings；
little inquisitive； and little instructed； are made good Christians； who
by reverence and obedience simply believe and are constant in their
belief。 In the average understandings and the middle sort of capacities；
the error of opinion is begotten； they follow the appearance of the first
impression； and have some colour of reason on their side to impute our
walking on in the old beaten path to simplicity and stupidity； meaning us
who have not informed ourselves by study。 The higher and nobler souls；
more solid and clear…sighted； make up another sort of true believers； who
by a long and religious investigation of truth； have obtained a clearer
and more penetrating light into the Scriptures； and have discovered the
mysterious and divine secret of our ecclesiastical polity； and yet we see
some； who by the middle step； have arrived at that supreme degree with
marvellous fruit and confirmation； as to the utmost limit of Christian
intelligence； and enjoy their victory with great spiritual consolation；
humble acknowledgment of the divine favour； reformation of manners； and
singular modesty。 I do not intend with these to rank those others； who
to clear themselves from all suspicion of their former errors and to
satisfy us that they are sound and firm； render themselves extremely
indiscreet and unjust； in the carrying on our cause； and blemish it with
infinite reproaches of violence and oppression。 The simple peasants are
good people； and so are the philosophers； or whatever the present age
calls them； men of strong and clear reason； and whose souls are enriched
with an ample instruction of profitable sciences。 The mongrels who have
disdained the first form of the ignorance of letters； and have not been
able to attain to the other （sitting betwixt two stools； as I and a great
many more of us do）； are dangerous； foolish； and importunate； these are
they that trouble the world。 And therefore it is that I； for my own
part； retreat as much as I can towards the first and natural station；
whence I so vainly attempted to advance。
Popular and purely natural poesy
＇〃The term poesie populaire was employed； for the first time； in the
French language on this occasion。 Montaigne created the expression；
and indicated its nature。〃Ampere。＇
has in it certain artless graces； by which she may come into comparison
with the greatest beauty of poetry perfected by art： as we see in our
Gascon villanels and the songs that are brought us from nations that have
no knowledge of any manner of science； nor so much as the use of writing。
The middle sort of poesy betwixt these two is despised； of no value；
honour； or esteem。
But seeing that the path once laid open to the fancy； I have found； as it
commonly falls out； that what we have taken for a difficult exercise and
a rare subject； prove to be nothing so； and that after the invention is
once warm； it finds out an infinite number of parallel examples。 I shall
only add this onethat； were these Essays of mine considerable enough to
deserve a critical judgment； it might then； I think； fall out that they
would not much take with common and vulgar capacities； nor be very
acceptable to the singular and excellent sort of men； the first would not
understand them enough； and the last too much； and so they may hover in
the middle region。
CHAPTER LV
OF SMELLS
It has been reported of some； as of Alexander the Great； that their sweat
exhaled an odoriferous smell； occasioned by some rare and extraordinary
constitution； of which Plutarch and others have been inquisitive into the
cause。 But the ordinary constitution of human bodies is quite otherwise；
and their best and chiefest excellency is to be exempt from smell。 Nay；
the sweetness even of the purest breath has nothing in it of greater
perfection than to be without any offensive smell； like those of
healthful children； which made Plautus say of a woman：
〃Mulier tum bene olet； ubi nihil olet。〃
＇〃She smells sweetest； who smells not at all。
Plautus； Mostel； i。 3； 116。＇
And such as make use of fine exotic perfumes are with good reason to be
suspected of some natural imperfection which they endeavour by these
odours to conceal。 To smell； though well； is to stink：
〃Rides nos； Coracine； nil olentes
Malo； quam bene olere； nil olere。〃
＇〃You laugh at us； Coracinus； because we are not scented； I would；
rather than smell well； not smell at all。〃Martial； vi。 55； 4。＇
And elsewhere：
〃Posthume； non bene olet； qui bene semper olet。〃
＇〃Posthumus； he who ever smells well does not smell well。〃
Idem； ii。 12； 14。＇
I am nevertheless a great lover of good smells； and as much abominate the
ill ones； which also I scent at a greater distance； I think； than other
men：
〃Namque sagacius unus odoror；
Polypus； an gravis hirsutis cubet hircus in aliis
Quam canis acer； ubi latest sus。〃
＇〃My nose is quicker to scent a fetid sore or a rank armpit； than a
dog to smell out the hidden sow。〃Horace； Epod。； xii。 4。＇
Of smells； the simple and natural seem to me the most pleasing。 Let the
ladies look to that； for 'tis chiefly their concern： amid the most
profound barbarism； the Scythian women； after bathing； were wont to
powder and crust their faces and all their bodies with a certain
odoriferous drug growing in their country； which being cleansed off； when
they came to have familiarity with men they were found perfumed and
sleek。 'Tis not to be believed how strangely all sorts of odours cleave
to me； and how apt my skin is to imbibe them。 He that complains of
nature that she has not furnished mankind with a vehicle to convey smells
to the nose had no reason； for they will do it themselves； especially to
me； my very mustachios； which are full； perform that office； for if I
stroke them but with my gloves or handkerchief； the smell will not out a
whole day； they manifest where I have been； and the close； luscious；
devouring； viscid melting kisses of youthful ardour in my wanton age left
