For the souls, turned out of their old habitation, would scuffle and crowd which should first get possession of their new lodging; and they further demand how they shall pa.s.s away their time, whilst waiting till new quarters are made ready for them? Or, on the contrary, if more animals should be born than die, the body, they say, would be but in an ill condition whilst waiting for a soul to be infused into it; and it would fall out that some bodies would die before they had been alive.

Denique comrabia ad Veneris, partusque ferarum Esse animas praesto, deridiculum esse videtur; Et spectare immortales mortalia membra Innumero numero, certareque praeproperanter Inter se, quae prima potissimaqae insinueter.

"Absurd to think that whilst wild beasts beget, Or bear their young, a thousand souls do wait, Expect the falling body, fight and strive Which first shall enter in and make it live."

Others have arrested the soul in the body of the deceased, with it to animate serpents, worms, and other beasts, which are said to be bred out of the corruption of our members, and even out of our ashes; others divide them into two parts, the one mortal, the other immortal; others make it corporeal, and nevertheless immortal. Some make it immortal, without

sense or knowledge. There are others, even among ourselves, who have believed that devils were made of the souls of the d.a.m.ned; as Plutarch thinks that G.o.ds were made of those that were saved; for there are few things which that author is so positive in as he is in this; maintaining elsewhere a doubtful and ambiguous way of expression. "We are told,"

says he, "and steadfastly should believe, that the souls of virtuous men, both according to nature and the divine justice, become saints, and from saints demiG.o.ds, and from demiG.o.ds, after they are perfectly, as in sacrifices of purgation, cleansed and purified, being delivered from all pa.s.sibility and all mortality, they become, not by any civil decree, but in real truth, and according to all probability of reason, entire and perfect G.o.ds, in receiving a most happy and glorious end." But who desires to see him--him, who is yet the most sober and moderate of the whole gang of philosophers, lay about him with greater boldness, and relate his miracles upon this subject, I refer him to his treatise _of the Moon,_ and _of the Demon of Socrates_, where he may, as evidently as in any other place whatever, satisfy himself that the mysteries of philosophy have many strange things in common with those of poetry; human understanding losing itself in attempting to sound and search all things to the bottom; even as we, tired and worn out with a long course of life, return to infancy and dotage. See here the fine and certain instructions which we extract from human knowledge concerning the soul.

Neither is there less temerity in what they teach us touching our corporal parts. Let us choose out one or two examples; for otherwise we should lose ourselves in this vast and troubled ocean of medical errors.

Let us first know whether, at least, they agree about the matter whereof men produce one another; for as to their first production it is no wonder if, in a thing so high and so long since past, human understanding finds itself puzzled and perplexed. Archelaus, the physician, whose disciple and favourite Socrates was, according to Aristoxenus, said that both men and beasts were made of a lacteous slime, expressed by the heat of the earth; Pythagoras says that our seed is the foam or cream of our better blood; Plato, that it is the distillation of the marrow of the backbone; raising his argument from this, that that part is first sensible of being weary of the work; Alcmeon, that it is part of the substance of the brain, and that it is so, says he, is proved by the weakness of the eyes in those who are immoderate in that exercise; Democritus, that it is a substance extracted from the whole ma.s.s of the body; Epicurus, an extract from soul and body; Aristotle, an excrement drawn from the aliment of the blood, the last which is diffused over our members; others, that it is a blood concocted and digested by the heat of the genitals, which they judge, by reason that in excessive endeavours a man voids pure blood; wherein there seems to be more likelihood, could a man extract any appearance from so infinite a confusion. Now, to bring this seed to do its work, how many contrary opinions do they set on foot? Aristotle and Democritus are of opinion that women have no sperm, and that 'tis nothing but a sweat that they distil in the heat of pleasure and motion, and that contributes nothing at all to generation. Galen, on the contrary, and his followers, believe that without the concurrence of seeds there can be no generation. Here are the physicians, the philosophers, the lawyers, and divines, by the ears with our wives about the dispute, "For what term women carry their fruit?" and I, for my part, by the example of myself, stick with those that maintain a woman goes eleven months with child. The world is built upon this experience; there is no so commonplace a woman that cannot give her judgment in all these controversies; and yet we cannot agree.

Here is enough to verify that man is no better instructed in the knowledge of himself, in his corporal than in his spiritual part We have proposed himself to himself, and his reason to his reason, to see what she could say. I think I have sufficiently demonstrated how little she understands herself in herself; and who understands not himself in himself, in what can he? _Quasi vero mensuram ullius rei possit agere, qui sui nesciat._ "As if he could understand the measure of any other thing, that knows not his own." In earnest, Protagoras told us a pretty flam in making man the measure of all things, that never knew so much as his own; and if it be not he, his dignity will not permit that any other creature should have this advantage; now he being so contrary in himself, and one judgment so incessantly subverting another, this favourable proposition was but a mockery, which induced us necessarily to conclude the nullity of the compa.s.s and the compa.s.ser. When Thales reputes the knowledge of man very difficult for man to comprehend, he at the same time gives him to understand that all other knowledge is impossible.

You,* for whom I have taken the pains, contrary to my custom, to write so long a discourse, will not refuse to support your Sebond by the ordinary forms of arguing, wherewith you are every day instructed, and in this will exercise both your wit and learning; for this last fencing trick is never to be made use of but as an extreme remedy; 'tis a desperate thrust, wherein you are to quit your own arms to make your adversary abandon his; and a secret sleight, which must be very rarely, and then very reservedly, put in practice. 'Tis great temerity to lose yourself that you may destroy another; you must not die to be revenged, as Gobrias did; for, being closely grappled in combat with a lord of Persia, Darius coming in sword in hand, and fearing to strike lest he should kill Gobrias, he called out to him boldly to fall on,

* The author, as we have already mentioned, is addressing Margaret de Valois.

though he should run them both through at once. I have known desperate weapons, and conditions of single combat, and wherein he that offered them put himself and his adversary upon terms of inevitable death to them both, censured for unjust. The Portuguese, in the Indian Sea, took certain Turks prisoners, who, impatient of their captivity, resolved, and it succeeded, by striking the nails of the ship one against another, and making a spark to fall into the barrels of powder that were set in the place where they were guarded, to blow up and reduce themselves, their masters, and the vessel to ashes. We here touch the out-plate and utmost limits of sciences, wherein the extremity is vicious, as in virtue. Keep yourselves in the common road; it is not good to be so subtle and cunning. Remember the Tuscan proverb:--

Chi troppo s'a.s.sottiglia, si scavezza.

"Who makes himself too wise, becomes a fool."

I advise you that, in all your opinions and discourses, as well as in your manners and all other things, you keep yourself moderate and temperate, and avoid novelty; I am an enemy to all extravagant ways.

You, who by the authority of your grandeur, and yet more by the advantages which those qualities give you that are more your own, may with the twinkle of an eye command whom you please, ought to have given this charge to some one who made profession of letters, who might after a better manner have proved and ill.u.s.trated these things to you. But here is as much as you will stand in need of.

Epicurus said of the laws, "That the worst were so necessary for us that without them men would devour one another." And Plato affirms, "That without laws we should live like beasts." Our wit is a wandering, dangerous, and temerarious utensil; it is hard to couple any order or measure to it; in those of our own time, who are endued with any rare excellence above others, or any extraordinary vivacity of understanding, we see them almost all lash out into licentiousness of opinions and manners; and 'tis almost a miracle to find one temperate and sociable.

'Tis all the reason in the world to limit human wit within the strictest limits imaginable; in study, as in all the rest, we ought to have its steps and advances numbered and fixed, and that the limits of its inquisition be bounded by art. It is curbed and fettered by religions, laws, customs, sciences, precepts, mortal and immortal penalties. And yet we see that it escapes from all these bonds by its volubility and dissolution; *tis a vain body which has nothing to lay hold on or to seize; a various and difform body, incapable of being either bound or held. In earnest, there are few souls so regular, firm, and well descended, as are to be trusted with their own conduct, and that can with moderation, and without temerity, sail in the liberty of their own judgments, beyond the common and received opinions; *tis more expedient to put them under pupilage. Wit is a dangerous weapon, even to the possessor, if he knows not how to use it discreetly; and there is not a beast to whom a headboard is more justly to be given, to keep his looks down and before his feet, and to hinder him from wandering here and there out of the tracks which custom and the laws have laid before him.

And therefore it will be better for you to keep yourself in the beaten path, let it be what it will, than to fly out at a venture with this unbridled liberty. But if any of these new doctors will pretend to be ingenious in your presence, at the expense both of your soul and his own, to avoid this dangerous plague, which is every day laid in your way to infect you, this preservative, in the extremest necessity, will prevent the danger and hinder the contagion of this poison from offending either you or your company.

The liberty, then, and frolic forwardness of these ancient wits produced in philosophy and human sciences several sects of different opinions, every one undertaking to judge and make choice of what he would stick to and maintain. But now that men go all one way, _Qui certis quibusdam destinatisque sententiis addicti et consecrati sunt, ut etiam, quae non probant, cogantur defendere,_ "Who are so tied and obliged to certain opinions that they are bound to defend even those they do not approve,"

and that we receive the arts by civil authority and decree, so that the schools have but one pattern, and a like circ.u.mscribed inst.i.tution and discipline, we no more take notice what the coin weighs, and is really worth, but every one receives it according to the estimate that common approbation and use puts upon it; the alloy is not questioned, but how much it is current for. In like manner all things pa.s.s; we take physic as we do geometry; and tricks of hocus-pocus, enchantments, and love-spells, the correspondence of the souls of the dead, prognostications, domifications, and even this ridiculous pursuit of the philosophers' stone, all things pa.s.s for current pay, without any manner of scruple or contradiction. We need to know no more but that Mars'

house is in the middle of the triangle of the hand, that of Venus in the thumb, and that of Mercury in the little finger; that when the table-line cuts the tubercle of the forefinger 'tis a sign of cruelty, that when it falls short of the middle finger, and that the natural median-line makes an angle with the vital in the same side, 'tis a sign of a miserable death; that if in a woman the natural line be open, and does not close the angle with the vital, this denotes that she shall not be very chaste. I leave you to judge whether a man qualified with such knowledge may not pa.s.s with reputation and esteem in all companies.

Theophrastus said that human knowledge, guided by the senses, might judge of the causes of things to a certain degree; but that being arrived to first and extreme causes, it must stop short and retire, by reason either of its own infirmity or the difficulty of things. 'Tis a moderate and gentle opinion, that our own understandings may conduct us to the knowledge of some things, and that it has certain measures of power, beyond which 'tis temerity to employ it; this opinion is plausible, and introduced by men of well composed minds, but 'tis hard to limit our wit, which is curious and greedy, and will no more stop at a thousand than at fifty paces; having experimentally found that, wherein one has failed, the other has. .h.i.t, and that what was unknown to one age, the age following has explained; and that arts and sciences are not cast in a mould, but are formed and perfected by degrees, by often handling and polishing, as bears leisurely lick their cubs into form; what my force cannot discover, I do not yet desist to sound and to try; and by handling and kneading this new matter over and over again, by turning and heating it, I lay open to him that shall succeed me, a kind of facility to enjoy it more at his ease, and make it more maniable and supple for him,

Ut hymettia sole Cera remollescit, tractataque poll ice multas Vert.i.tur in facies, ipsoque fit utilis usu;

"As wax doth softer in the sun become, And, tempered 'twixt the finger and the thumb, Will varions forms, and several shapes admit, Till for the present use 'tis rendered fit;"

as much will the second do for the third; which is the cause that the difficulty ought not to make me despair, and my own incapacity as little; for 'tis nothing but my own.

Man is as capable of all things as of some; and if he confesses, as Theophrastus says, the ignorance of first causes, let him at once surrender all the rest of his knowledge; if he is defective in foundation, his reason is aground; disputation and inquiry have no other aim nor stop but principles; if this aim do not stop his career, he runs into an infinite irresolution. _Non potest aliud alio magis minusve comprehendi, quoniam omnium rerum una est dejinitio comprehendendi:_

"One thing can no more or less be comprehended than another, because the definition of comprehending all things is the same." Now 'tis very likely that, if the soul knew any thing, it would in the first place know itself; and if it knew any thing out of itself, it would be its own body and case, before any thing else. If we see the G.o.ds of physic to this very day debating about our anatomy,

Mulciber in Trojam, pro Troja stabat Apollo;

"Vulcan against, for Troy Apollo stood;"

when are we to expect that they will be agreed? We are nearer neighbours to ourselves than whiteness to snow, or weight to stones. If man do not know himself, how should he know his force and functions? It is not, perhaps, that we have not some real knowledge in us; but 'tis by chance; forasmuch as errors are received into our soul by the same way, after the same manner, and by the same conduct, it has not wherewithal to distinguish them, nor wherewithal to choose the truth from falsehood.

The Academics admitted a certain partiality of judgment, and thought it too crude to say that it was not more likely to say that snow was white than black; and that we were no more a.s.sured of the motion of a stone, thrown by the hand, than of that of the eighth sphere. And to avoid this difficulty and strangeness, that can in truth hardly lodge in our imagination, though they concluded that we were in no sort capable of knowledge, and that truth is engulfed in so profound an abyss as is not to be penetrated by human sight; yet they acknowledged some things to be more likely than others, and received into their judgment this faculty, that they had a power to incline to one appearance more than another, they allowed him this propension, interdicting all resolution. The Pyrrhonian opinion is more bold, and also somewhat more likely; for this academic inclination, and this propension to one proposition rather than another, what is it other than a recognition of some more apparent truth in this than in that? If our understanding be capable of the form, lineaments, port, and face of truth, it might as well see it entire as by halves, springing and imperfect This appearance of likelihood, which makes them rather take the left hand than the right, augments it; multiply this ounce of verisimilitude that turns the scales to a hundred, to a thousand, ounces; it will happen in the end that the balance will itself end the controversy, and determine one choice, one entire truth. But why do they suffer themselves to incline to and be swayed by verisimilitude, if they know not the truth? How should they know the similitude of that whereof they do not know the essence? Either we can absolutely judge, or absolutely we cannot If our intellectual and sensible faculties are without foot or foundation, if they only pull and drive, 'tis to no purpose that we suffer our judgments to be carried away with any part of their operation, what appearance soever they may seem to present us; and the surest and most happy seat of our understanding would be that where it kept itself temperate, upright, and inflexible, without tottering, or without agitation: _Inter visa, vera aut falsa, ad animi a.s.sensum, nihil interest:_ "Amongst things that seem, whether true or false, it signifies nothing to the a.s.sent of the mind." That things do not lodge in us in their form and essence, and do not there make their entry by their own force and authority, we sufficiently see; because, if it were so, we should receive them after the same manner; wine would have the same relish with the sick as with the healthful; he who has his finger chapt or benumbed would find the same hardness in wood or iron that he handles that another does; foreign subjects then surrender themselves to our mercy, and are seated in us as we please. Now if on our part we received any thing without alteration, if human grasp were capable and strong enough to seize on truth by our own means, these means being common to all men, this truth would be conveyed from hand to hand, from one to another; and at least there would be some one thing to be found in the world, amongst so many as there are, that would be believed by men with an universal consent; but this, that there is no one proposition that is not debated and controverted amongst us, or that may not be, makes it very manifest that our natural judgment does not very clearly discern what it embraces; for my judgment cannot make my companions approve of what it approves; which is a sign that I seized it by some other means than by a natural power that is in me and in all other men.

Let us lay aside this infinite confusion of opinions, which we see even amongst the philosophers themselves, and this perpetual and universal dispute about the knowledge of things; for this is truly presupposed, that men, I mean the most knowing, the best bom, and of the best parts, are not agreed about any one thing, not that heaven is over our heads; for they that doubt of every thing, do also doubt of that; and they who deny that we are able to comprehend any thing, say that we have not comprehended that the heaven is over our heads, and these two opinions are, without comparison, the stronger in number.

Besides this infinite diversity and division, through the trouble that our judgment gives ourselves, and the incertainty that every one is sensible of in himself, 'tis easy to perceive that its seat is very unstable and insecure. How variously do we judge of things?--How often do we alter our opinions? What I hold and believe to-day I hold and believe with my whole belief; all my instruments and engines seize and take hold of this opinion, and become responsible to me for it, at least as much as in them lies; I could not embrace nor conserve any truth with greater confidence and a.s.surance than I do this; I am wholly and entirely possessed with it; but has it not befallen me, not only once, but a hundred, a thousand times, every day, to have embraced some other thing with all the same instruments, and in the same condition, which I have since judged to be false? A man must at least become wise at his own expense; if I have often found myself betrayed under this colour; if my touch proves commonly false, and my balance unequal and unjust, what a.s.surance can I now have more than at other times? Is it not stupidity and madness to suffer myself to be so often deceived by my guide?

Nevertheless, let fortune remove and shift us five hundred times from place to place, let her do nothing but incessantly empty and fill into our belief, as into a vessel, other and other opinions; yet still the present and the last is the certain and infallible one; for this we must abandon goods, honour, life, health, and all.

Posterior.... res ilia reperta Perdit, et immutat sensus ad pristina qnaeqne.

"The last things we find out are always best, And make us to disrelish all the rest."

Whatever is preached to us, and whatever we learn, we should still remember that it is man that gives and man that receives; 'tis a mortal hand that presents it to us; 'tis a mortal hand that accepts it The things that come to us from heaven have the sole right and authority of persuasion, the sole mark of truth; which also we do not see with our own eyes, nor receive by our own means; that great and sacred image could not abide in so wretched a habitation if G.o.d for this end did not prepare it, if G.o.d did not by his particular and supernatural grace and favour fortify and reform it. At least our frail and defective condition ought to make us behave ourselves with more reservedness and moderation in our innovations and changes; we ought to remember that, whatever we receive into the understanding, we often receive things that are false, and that it is by the same instruments that so often give themselves the lie and are so often deceived.

Now it is no wonder they should so often contradict themselves, being so easy to be turned and swayed by very light occurrences. It is certain that our apprehensions, our judgment, and the faculties of the soul in general, suffer according to the movements and alterations of the body, which alterations are continual. Are not our minds more sprightly, ou memories more prompt and quick, and our thoughts more lively, in health than in sickness? Do not joy and gayety make us receive subjects that present themselves to our souls quite otherwise than care and melancholy? Do you believe that Catullus's verses, or those of Sappho, please an old doting miser as they do a vigorous, amorous young man?

Cleomenes, the son of Anexandridas, being sick, his friends reproached him that he had humours and whimsies that were new and unaccustomed; "I believe it," said he; "neither am I the same man now as when I am in health; being now another person, my opinions and fancies are also other than they were before." In our courts of justice this word is much in use, which is spoken of criminals when they find the judges in a good humour, gentle, and mild, _Gaudeat de bona fortuna _; "Let him rejoice in his good fortune;" for it is most certain that men's judgments are sometimes more p.r.o.ne to condemnation, more sharp and severe, and at others more facile, easy, and inclined to excuse; he that carries with him from his house the pain of the gout, jealousy, or theft by his man, having his whole soul possessed with anger, it is not to be doubted but that his judgment will lean this way. That venerable senate of the Areopagites used to hear and determine by night, for fear lest the sight of the parties might corrupt their justice. The very air itself, and the serenity of heaven, will cause some mutation in us, according to these verses in Cicero:--

Tales sunt hominnm mentes, quali pater ipse Jupiter auctifera l.u.s.travit lampade terras.

"Men's minds are influenc'd by th' external air, Dark or serene, as days are foul or fair."

'Tis not only fevers, debauches, and great accidents, that overthrow our judgments,--the least things in the world will do it; and we are not to doubt, though we may not be sensible of it, that if a continued fever can overwhelm the soul, a tertian will in some proportionate measure alter it; if an apoplexy can stupefy and totally extinguish the sight of our understanding, we are not to doubt but that a great cold will dazzle it; and consequently there is hardly one single hour in a man's whole life wherein our judgment is in its due place and right condition, our bodies being subject to so many continual mutations, and stuffed with so many several sorts of springs, that I believe the physicians, that it is hard but that there must be always some one or other out of order.

As to what remains, this malady does not very easily discover itself, unless it be extreme and past remedy; forasmuch as reason goes always lame, halting, and that too as well with falsehood as with truth; and therefore 'tis hard to discover her deviations and mistakes. I always call that appearance of meditation which every one forges in himself reason; this reason, of the condition of which there may be a hundred contrary ones about one and the same subject, is an instrument of lead and of wax, ductile, pliable, and accommodate to all sorts of biases, and to all measures; so that nothing remains but the art and skill how to turn and mould it. How uprightly soever a judge may mean, if he does not look well to himself, which few care to do, his inclination to friendship, to relationship, to beauty or revenge, and not only things of that weight, but even the fortuitous instinct that makes us favour one thing more than another, and that, without reason's permission, puts the choice upon us in two equal subjects, or some shadow of like vanity, may insensibly insinuate into his judgment the recommendation or disfavour of a cause, and make the balance dip.

I, that watch myself as narrowly as I can, and that have my eyes continually bent upon myself, like one that has no great business to do elsewhere,

Quis sub Arcto Rex gelidae metuatur orae, Quid Tyridatem terreat, unice Securus,

"I care not whom the northern clime reveres, Or what's the king that Tyridates fears,"