--Quintilian, Insat. Orat., x. 3.]

We doubted of Ulpian, and are still now more perplexed with Bartolus and Baldus. We should efface the trace of this innumerable diversity of opinions; not adorn ourselves with it, and fill posterity with crotchets.

I know not what to say to it; but experience makes it manifest, that so many interpretations dissipate truth and break it. Aristotle wrote to be understood; if he could not do this, much less will another that is not so good at it; and a third than he, who expressed his own thoughts. We open the matter, and spill it in pouring out: of one subject we make a thousand, and in multiplying and subdividing them, fall again into the infinity of atoms of Epicurus. Never did two men make the same judgment of the same thing; and 'tis impossible to find two opinions exactly alike, not only in several men, but in the same man, at diverse hours.

I often find matter of doubt in things of which the commentary has disdained to take notice; I am most apt to stumble in an even country, like some horses that I have known, that make most trips in the smoothest way.

Who will not say that glosses augment doubts and ignorance, since there's no book to be found, either human or divine, which the world busies itself about, whereof the difficulties are cleared by interpretation.

The hundredth commentator pa.s.ses it on to the next, still more knotty and perplexed than he found it. When were we ever agreed amongst ourselves: "This book has enough; there is now no more to be said about it"? This is most apparent in the law; we give the authority of law to infinite doctors, infinite decrees, and as many interpretations; yet do we find any end of the need of interpretating? is there, for all that, any progress or advancement towards peace, or do we stand in need of any fewer advocates and judges than when this great ma.s.s of law was yet in its first infancy? On the contrary, we darken and bury intelligence; we can no longer discover it, but at the mercy of so many fences and barriers. Men do not know the natural disease of the mind; it does nothing but ferret and inquire, and is eternally wheeling, juggling, and perplexing itself like silkworms, and then suffocates itself in its work; "Mus in pice."--["A mouse in a pitch barrel."]--It thinks it discovers at a great distance, I know not what glimpses of light and imaginary truth: but whilst running to it, so many difficulties, hindrances, and new inquisitions cross it, that it loses its way, and is made drunk with the motion: not much unlike AEsop's dogs, that seeing something like a dead body floating in the sea, and not being able to approach it, set to work to drink the water and lay the pa.s.sage dry, and so choked themselves. To which what one Crates' said of the writings of Herac.l.i.tus falls pat enough, "that they required a reader who could swim well," so that the depth and weight of his learning might not overwhelm and stifle him. 'Tis nothing but particular weakness that makes us content with what others or ourselves have found out in this chase after knowledge: one of better understanding will not rest so content; there is always room for one to follow, nay, even for ourselves; and another road; there is no end of our inquisitions; our end is in the other world. 'Tis a sign either that the mind has grown shortsighted when it is satisfied, or that it has got weary. No generous mind can stop in itself; it will still tend further and beyond its power; it has sallies beyond its effects; if it do not advance and press forward, and retire, and rush and wheel about, 'tis but half alive; its pursuits are without bound or method; its aliment is admiration, the chase, ambiguity, which Apollo sufficiently declared in always speaking to us in a double, obscure, and oblique sense: not feeding, but amusing and puzzling us. 'Tis an irregular and perpetual motion, without model and without aim; its inventions heat, pursue, and interproduce one another:

Estienne de la Boetie; thus translated by Cotton:

"So in a running stream one wave we see After another roll incessantly, And as they glide, each does successively Pursue the other, each the other fly By this that's evermore pushed on, and this By that continually preceded is: The water still does into water swill, Still the same brook, but different water still."

There is more ado to interpret interpretations than to interpret things, and more books upon books than upon any other subject; we do nothing but comment upon one another. Every place swarms with commentaries; of authors there is great scarcity. Is it not the princ.i.p.al and most reputed knowledge of our later ages to understand the learned? Is it not the common and final end of all studies? Our opinions are grafted upon one another; the first serves as a stock to the second, the second to the third, and so forth; thus step by step we climb the ladder; whence it comes to pa.s.s that he who is mounted highest has often more honour than merit, for he is got up but an inch upon the shoulders of the last, but one.

How often, and, peradventure, how foolishly, have I extended my book to make it speak of itself; foolishly, if for no other reason but this, that it should remind me of what I say of others who do the same: that the frequent amorous glances they cast upon their work witness that their hearts pant with self-love, and that even the disdainful severity wherewith they scourge them are but the dandlings and caressings of maternal love; as Aristotle, whose valuing and undervaluing himself often spring from the same air of arrogance. My own excuse is, that I ought in this to have more liberty than others, forasmuch as I write specifically of myself and of my writings, as I do of my other actions; that my theme turns upon itself; but I know not whether others will accept this excuse.

I observed in Germany that Luther has left as many divisions and disputes about the doubt of his opinions, and more, than he himself raised upon the Holy Scriptures. Our contest is verbal: I ask what nature is, what pleasure, circle, and subst.i.tution are? the question is about words, and is answered accordingly. A stone is a body; but if a man should further urge: "And what is a body?"--"Substance"; "And what is substance?" and so on, he would drive the respondent to the end of his Calepin.

[Calepin (Ambrogio da Calepio), a famous lexicographer of the fifteenth century. His Polyglot Dictionary became so famous, that Calepin became a common appellation for a lexicon]

We exchange one word for another, and often for one less understood.

I better know what man is than I know what Animal is, or Mortal, or Rational. To satisfy one doubt, they give me three; 'tis the Hydra's head. Socrates asked Menon, "What virtue was." "There is," says Menon, "the virtue of a man and of a woman, of a magistrate and of a private person, of an old man and of a child." "Very fine," cried Socrates, "we were in quest of one virtue, and thou hast brought us a whole swarm." We put one question, and they return us a whole hive. As no event, no face, entirely resembles another, so do they not entirely differ: an ingenious mixture of nature. If our faces were not alike, we could not distinguish man from beast; if they were not unlike, we could not distinguish one man from another; all things hold by some similitude; every example halts, and the relation which is drawn from experience is always faulty and imperfect. Comparisons are ever-coupled at one end or other: so do the laws serve, and are fitted to every one of our affairs, by some wrested, bia.s.sed, and forced interpretation.

Since the ethic laws, that concern the particular duty of every one in himself, are so hard to be framed, as we see they are, 'tis no wonder if those which govern so many particulars are much more so. Do but consider the form of this justice that governs us; 'tis a true testimony of human weakness, so full is it of error and contradiction. What we find to be favour and severity in justice--and we find so much of them both, that I know not whether the medium is as often met with are sickly and unjust members of the very body and essence of justice. Some country people have just brought me news in great haste, that they presently left in a forest of mine a man with a hundred wounds upon him, who was yet breathing, and begged of them water for pity's sake, and help to carry him to some place of relief; they tell me they durst not go near him, but have run away, lest the officers of justice should catch them there; and as happens to those who are found near a murdered person, they should be called in question about this accident, to their utter ruin, having neither money nor friends to defend their innocence. What could I have said to these people? 'Tis certain that this office of humanity would have brought them into trouble.

How many innocent people have we known that have been punished, and this without the judge's fault; and how many that have not arrived at our knowledge? This happened in my time: certain men were condemned to die for a murder committed; their sentence, if not p.r.o.nounced, at least determined and concluded on. The judges, just in the nick, are informed by the officers of an inferior court hard by, that they have some men in custody, who have directly confessed the murder, and made an indubitable discovery of all the particulars of the fact. Yet it was gravely deliberated whether or not they ought to suspend the execution of the sentence already pa.s.sed upon the first accused: they considered the novelty of the example judicially, and the consequence of reversing judgments; that the sentence was pa.s.sed, and the judges deprived of repentance; and in the result, these poor devils were sacrificed by the forms of justice. Philip, or some other, provided against a like inconvenience after this manner. He had condemned a man in a great fine towards another by an absolute judgment. The truth some time after being discovered, he found that he had pa.s.sed an unjust sentence. On one side was the reason of the cause; on the other side, the reason of the judicial forms: he in some sort satisfied both, leaving the sentence in the state it was, and out of his own purse recompensing the condemned party. But he had to do with a reparable affair; my men were irreparably hanged. How many condemnations have I seen more criminal than the crimes themselves?

All which makes me remember the ancient opinions, "That 'tis of necessity a man must do wrong by retail who will do right in gross; and injustice in little things, who would come to do justice in great: that human justice is formed after the model of physic, according to which, all that is useful is also just and honest: and of what is held by the Stoics, that Nature herself proceeds contrary to justice in most of her works: and of what is received by the Cyrenaics, that there is nothing just of itself, but that customs and laws make justice: and what the Theodorians held that theft, sacrilege, and all sorts of uncleanness, are just in a sage, if he knows them to be profitable to him." There is no remedy: I am in the same case that Alcibiades was, that I will never, if I can help it, put myself into the hands of a man who may determine as to my head, where my life and honour shall more depend upon the skill and diligence of my attorney than on my own innocence. I would venture myself with such justice as would take notice of my good deeds, as well as my ill; where I had as much to hope as to fear: indemnity is not sufficient pay to a man who does better than not to do amiss. Our justice presents to us but one hand, and that the left hand, too; let him be who he may, he shall be sure to come off with loss.

In China, of which kingdom the government and arts, without commerce with or knowledge of ours, surpa.s.s our examples in several excellent features, and of which the history teaches me how much greater and more various the world is than either the ancients or we have been able to penetrate, the officers deputed by the prince to visit the state of his provinces, as they punish those who behave themselves ill in their charge, so do they liberally reward those who have conducted themselves better than the common sort, and beyond the necessity of their duty; these there present themselves, not only to be approved but to get; not simply to be paid, but to have a present made to them.

No judge, thank G.o.d, has ever yet spoken to me in the quality of a judge, upon any account whatever, whether my own or that of a third party, whether criminal or civil; nor no prison has ever received me, not even to walk there. Imagination renders the very outside of a jail displeasing to me; I am so enamoured of liberty, that should I be interdicted the access to some corner of the Indies, I should live a little less at my ease; and whilst I can find earth or air open elsewhere, I shall never lurk in any place where I must hide myself.

My G.o.d! how ill should I endure the condition wherein I see so many people, nailed to a corner of the kingdom, deprived of the right to enter the princ.i.p.al cities and courts, and the liberty of the public roads, for having quarrelled with our laws. If those under which I live should shake a finger at me by way of menace, I would immediately go seek out others, let them be where they would. All my little prudence in the civil wars wherein we are now engaged is employed that they may not hinder my liberty of going and coming.

Now, the laws keep up their credit, not for being just, but because they are laws; 'tis the mystic foundation of their authority; they have no other, and it well answers their purpose. They are often made by fools, still oftener by men who, out of hatred to equality, fail in equity, but always by men, vain and irresolute authors. There is nothing so much, nor so grossly, nor so ordinarily faulty, as the laws. Whoever obeys them because they are just, does not justly obey them as he ought. Our French laws, by their irregularity and deformity, lend, in some sort, a helping hand to the disorder and corruption that all manifest in their dispensation and execution: the command is so perplexed and inconstant, that it in some sort excuses alike disobedience and defect in the interpretation, the administration and the observation of it. What fruit then soever we may extract from experience, that will little advantage our inst.i.tution, which we draw from foreign examples, if we make so little profit of that we have of our own, which is more familiar to us, and, doubtless, sufficient to instruct us in that whereof we have need.

I study myself more than any other subject; 'tis my metaphysic, my physic:

"Quis deus hanc mundi temperet arte domum: Qua venit exoriens, qua deficit: unde coactis Cornibus in plenum menstrua luna redit Unde salo superant venti, quid flamine captet Eurus, et in nubes unde perennis aqua; Sit ventura dies mundi quae subruat arces...."

["What G.o.d may govern with skill this dwelling of the world? whence rises the monthly moon, whither wanes she? how is it that her horns are contracted and reopen? whence do winds prevail on the main?

what does the east wind court with its blasts? and whence are the clouds perpetually supplied with water? is a day to come which may undermine the world?"--Propertius, iii. 5, 26.]

"Quaerite, quos agitat mundi labor."

["Ask whom the cares of the world trouble"--Lucan, i. 417.]

In this universality, I suffer myself to be ignorantly and negligently led by the general law of the world: I shall know it well enough when I feel it; my learning cannot make it alter its course; it will not change itself for me; 'tis folly to hope it, and a greater folly to concern one's self about it, seeing it is necessarily alike public and common.

The goodness and capacity of the governor ought absolutely to discharge us of all care of the government: philosophical inquisitions and contemplations serve for no other use but to increase our curiosity.

The philosophers; with great reason, send us back to the rules of nature; but they have nothing to do with so sublime a knowledge; they falsify them, and present us her face painted with too high and too adulterate a complexion, whence spring so many different pictures of so uniform a subject. As she has given us feet to walk with, so has she given us prudence to guide us in life: not so ingenious, robust, and pompous a prudence as that of their invention; but yet one that is easy, quiet, and salutary, and that very well performs what the other promises, in him who has the good luck to know how to employ it sincerely and regularly, that is to say, according to nature. The most simply to commit one's self to nature is to do it most wisely. Oh, what a soft, easy, and wholesome pillow is ignorance and incuriosity, whereon to repose a well-ordered head!

I had rather understand myself well in myself, than in Cicero. Of the experience I have of myself, I find enough to make me wise, if I were but a good scholar: whoever will call to mind the excess of his past anger, and to what a degree that fever transported him, will see the deformity of this pa.s.sion better than in Aristotle, and conceive a more just hatred against it; whoever will remember the ills he has undergone, those that have threatened him, and the light occasions that have removed him from 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 princ.i.p.al 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 ignorance--that would be no great acquisition--as, in general, I learn my own debility and the treachery of my understanding, whence I extract the reformation of the whole ma.s.s. 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 a.s.sures 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 circ.u.mstances of the pa.s.sions 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 c.u.m 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 appet.i.tes 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 G.o.d 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 a.s.sertionem approbationemque praecurrere."

["Nothing is worse than that a.s.sertion 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 st.u.r.dy 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 c.u.m 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 c.o.xcomb think that he a.s.sumes 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 cla.s.ses;

"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 p.r.o.nounce 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 know not whether or no they will be able to bring it about, in so perplexed, minute, and fortuitous a thing, to marshal into distinct bodies this infinite diversity of faces, to settle our inconstancy, and set it in order. I do not only find it hard to piece our actions to one another, but I moreover find it hard properly to design each by itself by any princ.i.p.al quality, so ambiguous and variform they are with diverse lights. That which is remarked for rare in Perseus, king of Macedon, "that his mind, fixing itself to no one condition, wandered in all sorts of living, and represented manners so wild and erratic that it was neither known to himself or any other what kind of man he was," seems almost to fit all the world; and, especially, I have seen another of his make, to whom I think this conclusion might more properly be applied; no moderate settledness, still running headlong from one extreme to another, upon occasions not to be guessed at; no line of path without traverse and wonderful contrariety: no one quality simple and unmixed; so that the best guess men can one day make will be, that he affected and studied to make himself known by being not to be known. A man had need have sound ears to hear himself frankly criticised; and as there are few who can endure to hear it without being nettled, those who hazard the undertaking it to us manifest a singular effect of friendship; for 'tis to love sincerely indeed, to venture to wound and offend us, for our own good. I think it harsh to judge a man whose ill qualities are more than his good ones: Plato requires three things in him who will examine the soul of another: knowledge, benevolence, boldness.

I was sometimes asked, what I should have thought myself fit for, had any one designed to make use of me, while I was of suitable years:

"Dum melior vires sanguis dabat, aemula necdum Temporibus geminis canebat sparsa senectus:"

["Whilst better blood gave me vigour, and before envious old age whitened and thinned my temples."--AEneid, V. 415.]

"for nothing," said I; and I willingly excuse myself from knowing anything which enslaves me to others. But I had told the truth to my master,--[Was this Henri VI.? D.W.]--and had regulated his manners, if he had so pleased, not in gross, by scholastic lessons, which I understand not, and from which I see no true reformation spring in those that do; but by observing them by leisure, at all opportunities, and simply and naturally judging them as an eye-witness, distinctly one by one; giving him to understand upon what terms he was in the common opinion, in opposition to his flatterers. There is none of us who would not be worse than kings, if so continually corrupted as they are with that sort of canaille. How, if Alexander, that great king and philosopher, cannot defend himself from them!

I should have had fidelity, judgment, and freedom enough for that purpose. It would be a nameless office, otherwise it would lose its grace and its effect; and 'tis a part that is not indifferently fit for all men; for truth itself has not the privilege to be spoken at all times and indiscriminately; its use, n.o.ble as it is, has its circ.u.mspections and limits. It often falls out, as the world goes, that a man lets it slip into the ear of a prince, not only to no purpose, but moreover injuriously and unjustly; and no man shall make me believe that a virtuous remonstrance may not be viciously applied, and that the interest of the substance is not often to give way to that of the form.

For such a purpose, I would have a man who is content with his own fortune: