the essays of montaigne, v5-第6部分

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points　with　his　finger　to　direct　us　which　way　we　may　go　if　we　will；　and
contents　himself　sometimes　with　giving　only　one　brisk　hit　in　the　nicest
article　of　the　question；　whence　we　are　to　grope　out　the　rest。　　As；　for
example；　where　he　says'＇In　the　Essay　on　False　Shame。＇　that　the
inhabitants　of　Asia　came　to　be　vassals　to　one　only；　for　not　having　been
able　to　pronounce　one　syllable；　which　is　No。　　Which　saying　of　his　gave
perhaps　matter　and　occasion　to　La　Boetie　to　write　his　〃Voluntary
Servitude。〃　　Only　to　see　him　pick　out　a　light　action　in　a　man's　life；　or
a　mere　word　that　does　not　seem　to　amount　even　to　that；　is　itself　a　whole
discourse。　　'Tis　to　our　prejudice　that　men　of　understanding　should　so
immoderately　affect　brevity；　no　doubt　their　reputation　is　the　better　by
it；　but　in　the　meantime　we　are　the　worse。　　Plutarch　had　rather　we　should
applaud　his　judgment　than　commend　his　knowledge；　and　had　rather　leave　us
with　an　appetite　to　read　more；　than　glutted　with　that　we　have　already
read。　　He　knew　very　well；　that　a　man　may　say　too　much　even　upon　the　best
subjects；　and　that　Alexandridas　justly　reproached　him　who　made　very　good。
but　too　long　speeches　to　the　Ephori；　when　he　said：　〃O　stranger！　　thou
speakest　the　things　thou　shouldst　speak；　but　not　as　thou　shouldst　speak
them。〃　＇Plutarch；　Apothegms　of　the　Lacedamonians。＇　Such　as　have　lean
and　spare　bodies　stuff　themselves　out　with　clothes；　so　they　who　are
defective　in　matter　endeavour　to　make　amends　with　words。

Human　understanding　is　marvellously　enlightened　by　daily　conversation
with　men；　for　we　are；　otherwise；　compressed　and　heaped　up　in　ourselves；
and　have　our　sight　limited　to　the　length　of　our　own　noses。　　One　asking
Socrates　of　what　country　he　was；　he　did　not　make　answer；　of　Athens；　but
of　the　world；＇Cicero；　Tusc。　Quaes。；　v。　37；　Plutarch；　On　Exile；　c。　4。＇
he　whose　imagination　was　fuller　and　wider；　embraced　the　whole　world　for
his　country；　and　extended　his　society　and　friendship　to　all　mankind；
not　as　we　do；　who　look　no　further　than　our　feet。　　When　the　vines　of　my
village　are　nipped　with　the　frost；　my　parish　priest　presently　concludes；
that　the　indignation　of　God　has　gone　out　against　all　the　human　race；　and
that　the　cannibals　have　already　got　the　pip。　　Who　is　it　that；　seeing　the
havoc　of　these　civil　wars　of　ours；　does　not　cry　out；　that　the　machine　of
the　world　is　near　dissolution；　and　that　the　day　of　judgment　is　at　hand；
without　considering；　that　many　worse　things　have　been　seen；　and　that　in
the　meantime；　people　are　very　merry　in　a　thousand　other　parts　of　the
earth　for　all　this？　　For　my　part；　considering　the　licence　and　impunity
that　always　attend　such　commotions；　I　wonder　they　are　so　moderate；　and
that　there　is　no　more　mischief　done。　　To　him　who　feels　the　hailstones
patter　about　his　ears；　the　whole　hemisphere　appears　to　be　in　storm　and
tempest；　like　the　ridiculous　Savoyard；　who　said　very　gravely；　that　if
that　simple　king　of　France　could　have　managed　his　fortune　as　he　should
have　done；　he　might　in　time　have　come　to　have　been　steward　of　the
household　to　the　duke　his　master：　the　fellow　could　not；　in　his　shallow
imagination；　conceive　that　there　could　be　anything　greater　than　a　Duke　of
Savoy。　　And；　in　truth；　we　are　all　of　us；　insensibly；　in　this　error；　an
error　of　a　very　great　weight　and　very　pernicious　consequence。　　But
whoever　shall　represent　to　his　fancy；　as　in　a　picture；　that　great　image
of　our　mother　nature；　in　her　full　majesty　and　lustre；　whoever　in　her　face
shall　read　so　general　and　so　constant　a　variety；　whoever　shall　observe
himself　in　that　figure；　and　not　himself　but　a　whole　kingdom；　no　bigger
than　the　least　touch　or　prick　of　a　pencil　in　comparison　of　the　whole；
that　man　alone　is　able　to　value　things　according　to　their　true　estimate
and　grandeur。

This　great　world　which　some　do　yet　multiply　as　several　species　under　one
genus；　is　the　mirror　wherein　we　are　to　behold　ourselves；　to　be　able　to
know　ourselves　as　we　ought　to　do　in　the　true　bias。　　In　short；　I　would
have　this　to　be　the　book　my　young　gentleman　should　study　with　the　most
attention。　　So　many　humours；　so　many　sects；　so　many　judgments；　opinions；
laws；　and　customs；　teach　us　to　judge　aright　of　our　own；　and　inform　our
understanding　to　discover　its　imperfection　and　natural　infirmity；　which
is　no　trivial　speculation。　　So　many　mutations　of　states　and　kingdoms；　and
so　many　turns　and　revolutions　of　public　fortune；　will　make　us　wise　enough
to　make　no　great　wonder　of　our　own。　　So　many　great　names；　so　many　famous
victories　and　conquests　drowned　and　swallowed　in　oblivion；　render　our
hopes　ridiculous　of　eternising　our　names　by　the　taking　of　half…a…score　of
light　horse；　or　a　henroost；　which　only　derives　its　memory　from　its　ruin。
The　pride　and　arrogance　of　so　many　foreign　pomps；　the　inflated　majesty　of
so　many　courts　and　grandeurs；　accustom　and　fortify　our　sight　without
closing　our　eyes　to　behold　the　lustre　of　our　own；　so　many　trillions　of
men；　buried　before　us；　encourage　us　not　to　fear　to　go　seek　such　good
company　in　the　other　world：　and　so　of　the　rest　Pythagoras　was　want　to
say；＇Cicero；　Tusc。　Quaes。；　v。　　3。＇　that　our　life　resembles　the　great
and　populous　assembly　of　the　Olympic　games；　wherein　some　exercise　the
body；　that　they　may　carry　away　the　glory　of　the　prize：　others　bring
merchandise　to　sell　for　profit：　there　are　also　some　（and　those　none　of
the　worst　sort）　who　pursue　no　other　advantage　than　only　to　look　on；　and
consider　how　and　why　everything　is　done；　and　to　be　spectators　of　the
lives　of　other　men；　thereby　the　better　to　judge　of　and　regulate　their
own。

To　examples　may　fitly　be　applied　all　the　profitable　discourses　of
philosophy；　to　which　all　human　actions；　as　to　their　best　rule；　ought　to
be　especially　directed：　a　scholar　shall　be　taught　to　know

　　　　　　　　　　　　　　　　　　　　〃Quid　fas　optare：　quid　asper
　　　　　　　　　　Utile　nummus　habet：　patrix　carisque　propinquis
　　　　　　　　　　Quantum　elargiri　deceat：　quern　te　Deus　esse
　　　　　　　　　　Jussit；　et　humana　qua　parte　locatus　es　in　re；
　　　　　　　　　　Quid　sumus；　et　quidnam　victuri　gignimur。〃

　　　　　＇〃Learn　what　it　is　right　to　wish；　what　is　the　true　use　of　coined
　　　　　money；　how　much　it　becomes　us　to　give　in　liberality　to　our　country
　　　　　and　our　dear　relations；　whom　and　what　the　Deity　commanded　thee　to
　　　　　be；　and　in　what　part　of　the　human　system　thou　art　placed；　what　we
　　　　　are　ant　to　what　purpose　engendered。〃Persius；　iii。　69＇

what　it　is　to　know；　and　what　to　be　ignorant；　what　ought　to　be　the　end　and
design　of　study；　what　valour；　temperance；　and　justice　are；　the　difference
betwixt　ambition　and　avarice；　servitude　and　subjection；　licence　and
liberty；　by　what　token　a　man　may　know　true　and　solid　contentment；　how　far
death；　affliction；　and　disgrace　are　to　be　apprehended；

　　　　　　　　　　〃Et　quo　quemque　modo　fugiatque　feratque　laborem。〃

　　　　　　　　　　＇〃And　how　you　may　shun　or　sustain　every　hardship。〃
　　　　　　　　　　Virgil；　AEneid；　iii。　459。＇

by　what　secret　springs　we　move；　and　the　reason　of　our　various　agitations
and　irresolutions：　for；　methinks　the　first　doctrine　with　which　one　should
season　his　understanding；　ought　to　be　that　which　regulates　his　manners
and　his　sense；　that　teaches　him　to　know　himself；　and　how　both　well　to