the essays of montaigne, v5-第10部分

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my　manners　had　no　other　vice　but　sloth　and　want　of　metal。　　The　fear　was
not　that　I　should　do　ill；　but　that　I　should　do　nothing；　nobody
prognosticated　that　I　should　be　wicked；　but　only　useless；　they　foresaw
idleness；　but　no　malice；　and　I　find　it　falls　out　accordingly：
The　complaints　I　hear　of　myself　are　these：　〃He　is　idle；　cold　in　the
offices　of　friendship　and　relation；　and　in　those　of　the　public；　too
particular；　too　disdainful。〃　　But　the　most　injurious　do　not　say；　〃Why　has
he　taken　such　a　thing？　　Why　has　he　not　paid　such　an　one？〃　　but；　〃Why　does
he　part　with　nothing？　　Why　does　he　not　give？〃　　And　I　should　take　it　for　a
favour　that　men　would　expect　from　me　no　greater　effects　of　supererogation
than　these。　　But　they　are　unjust　to　exact　from　me　what　I　do　not　owe；　far
more　rigorously　than　they　require　from　others　that　which　they　do　owe。
In　condemning　me　to　it；　they　efface　the　gratification　of　the　action；　and
deprive　me　of　the　gratitude　that　would　be　my　due　for　it；　whereas　the
active　well…doing　ought　to　be　of　so　much　the　greater　value　from　my　hands；
by　how　much　I　have　never　been　passive　that　way　at　all。　　I　can　the　more
freely　dispose　of　my　fortune　the　more　it　is　mine；　and　of　myself　the　more
I　am　my　own。　　Nevertheless；　if　I　were　good　at　setting　out　my　own　actions；
I　could；　peradventure；　very　well　repel　these　reproaches；　and　could　give
some　to　understand；　that　they　are　not　so　much　offended；　that　I　do　not
enough；　as　that　I　am　able　to　do　a　great　deal　more　than　I　do。

Yet　for　all　this　heavy　disposition　of　mine；　my　mind；　when　retired　into
itself；　was　not　altogether　without　strong　movements；　solid　and　clear
judgments　about　those　objects　it　could　comprehend；　and　could　also；
without　any　helps；　digest　them；　but；　amongst　other　things；　I　do　really
believe；　it　had　been　totally　impossible　to　have　made　it　to　submit　by
violence　and　force。　　Shall　I　here　acquaint　you　with　one　faculty　of　my
youth？　　I　had　great　assurance　of　countenance；　and　flexibility　of　voice
and　gesture；　in　applying　myself　to　any　part　I　undertook　to　act：　for
before

　　　　　　　　　　〃Alter　ab　undecimo　tum　me　vix　ceperat　annus；〃

　　　　　＇〃I　had　just　entered　my　twelfth　year。〃Virgil；　Bucol。；　39。＇

I　played　the　chief　parts　in　the　Latin　tragedies　of　Buchanan；　Guerente；
and　Muret；　that　were　presented　in　our　College　of　Guienne　with　great
dignity：　now　Andreas　Goveanus；　our　principal；　as　in　all　other　parts　of
his　charge；　was；　without　comparison；　the　best　of　that　employment　in
France；　and　I　was　looked　upon　as　one　of　the　best　actors。　　'Tis　an
exercise　that　I　do　not　disapprove　in　young　people　of　condition；　and　I
have　since　seen　our　princes；　after　the　example　of　some　of　the　ancients；
in　person　handsomely　and　commendably　perform　these　exercises；　it　was　even
allowed　to　persons　of　quality　to　make　a　profession　of　it　in　Greece。

　　　　　　　　　　〃Aristoni　tragico　actori　rem　aperit：　huic　et　genus　et
　　　　　　　　　　fortuna　honesta　erant：　nec　ars；　quia　nihil　tale　apud
　　　　　　　　　　Graecos　pudori　est；　ea　deformabat。〃

　　　　　＇〃He　imparted　this　matter　to　Aristo　the　tragedian；　a　man　of　good
　　　　　family　and　fortune；　which　neither　of　them　receive　any　blemish　by
　　　　　that　profession；　nothing　of　this　kind　being　reputed　a　disparagement
　　　　　in　Greece。〃Livy；　xxiv。　24。＇

Nay；　I　have　always　taxed　those　with　impertinence　who　condemn　these
entertainments；　and　with　injustice　those　who　refuse　to　admit　such
comedians　as　are　worth　seeing　into　our　good　towns；　and　grudge　the　people
that　public　diversion。　　Well…governed　corporations　take　care　to　assemble
their　citizens；　not　only　to　the　solemn　duties　of　devotion；　but　also　to
sports　and　spectacles。　　They　find　society　and　friendship　augmented　by　it；
and　besides；　can　there　possibly　be　allowed　a　more　orderly　and　regular
diversion　than　what　is　performed　m　the　sight　of　every　one；　and　very　often
in　the　presence　of　the　supreme　magistrate　himself？　　And　I；　for　my　part；
should　think　it　reasonable；　that　the　prince　should　sometimes　gratify　his
people　at　his　own　expense；　out　of　paternal　goodness　and　affection；　and
that　in　populous　cities　there　should　be　theatres　erected　for　such
entertainments；　if　but　to　divert　them　from　worse　and　private　actions。

To　return　to　my　subject；　there　is　nothing　like　alluring　the　appetite　and
affections；　otherwise　you　make　nothing　but　so　many　asses　laden　with
books；　by　dint　of　the　lash；　you　give　them　their　pocketful　of　learning　to
keep；　whereas；　to　do　well　you　should　not　only　lodge　it　with　them；　but
make　them　espouse　it。




CHAPTER　XXVI

THAT　IT　IS　FOLLY　TO　MEASURE　TRUTH　AND　ERROR　BY　OUR　OWN　CAPACITY

'Tis　not；　perhaps；　without　reason；　that　we　attribute　facility　of　belief
and　easiness　of　persuasion　to　simplicity　and　ignorance：　for　I　fancy　I
have　heard　belief　compared　to　the　impression　of　a　seal　upon　the　soul；
which　by　how　much　softer　and　of　less　resistance　it　is；　is　the　more　easy
to　be　impressed　upon。

　　　　　　　　　〃Ut　necesse　est；　lancem　in　Libra；　ponderibus　impositis；
　　　　　　　　　　deprimi；　sic　animum　perspicuis　cedere。〃

　　　　　＇〃As　the　scale　of　the　balance　must　give　way　to　the　weight　that
　　　　　presses　it　down；　so　the　mind　yields　to　demonstration。〃
　　　　　Cicero；　Acad。；　ii。　12。＇

By　how　much　the　soul　is　more　empty　and　without　counterpoise；　with　so　much
greater　facility　it　yields　under　the　weight　of　the　first　persuasion。　　And
this　is　the　reason　that　children；　the　common　people；　women；　and　sick
folks；　are　most　apt　to　be　led　by　the　ears。　　But　then；　on　the　other　hand；
'tis　a　foolish　presumption　to　slight　and　condemn　all　things　for　false
that　do　not　appear　to　us　probable；　which　is　the　ordinary　vice　of　such　as
fancy　themselves　wiser　than　their　neighbours。　　I　was　myself　once　one　of
those；　and　if　I　heard　talk　of　dead　folks　walking；　of　prophecies；
enchantments；　witchcrafts；　or　any　other　story　I　had　no　mind　to　believe：

　　　　　　　　　　　　　　〃Somnia；　terrores　magicos；　miracula；　sagas；
　　　　　　　　　　　　　　　Nocturnos　lemures；　portentaque　Thessala；〃

　　　　　＇〃Dreams；　magic　terrors；　marvels；　sorceries；　Thessalian　prodigies。〃
　　　　　Horace。　　Ep。　ii。　3；　208。＇

I　presently　pitied　the　poor　people　that　were　abused　by　these　follies。
Whereas　I　now　find；　that　I　myself　was　to　be　pitied　as　much；　at　least；
as　they；　not　that　experience　has　taught　me　anything　to　alter　my　former
opinions；　though　my　curiosity　has　endeavoured　that　way；　but　reason　has
instructed　me；　that　thus　resolutely　to　condemn　anything　for　false　and
impossible；　is　arrogantly　and　impiously　to　circumscribe　and　limit　the
will　of　God；　and　the　power　of　our　mother　nature；　within　the　bounds　of　my
own　capacity；　than　which　no　folly　can　be　greater。　　If　we　give　the　names
of　monster　and　miracle　to　everything　our　reason　cannot　comprehend；　how
many　are　continually　presented　before　our　eyes？　　Let　us　but　consider
through　what　clouds；　and　as　it　were　groping　in　the　dark；　our　teachers
lead　us　to　the　knowledge　of　most　of　the　things　about　us；　assuredly　we
shall　find　that　it　is　rather　custom　than　knowledge　that　takes　away　their
strangeness

　　　　　　　　　　　　　　　　　　　　〃Jam　nemo；　fessus　saturusque　videndi；
　　　　　　　　　　　　　　　Suspicere　in　coeli　dignatur　lucida　templa；〃

　　　　　＇〃Weary　of　the　sight；　now　no　one　deigns　to　look　up　to　heaven's　lucid
　　　　　temples。〃Lucretius；　ii。　　1037。　　The　text　has　'statiate　videnai'＇

and　that　if　those　things　were　now　newly　presented　to　us；　we　should　think
them　as　incredible；　if　not　more；　than　any　others。

　　　　　　　　　　　　　　〃Si　nunc　primum　mortalibus　adsint
　　　　　　　　　　　　　　　Ex　improviso；　si　sint　objecta　repente；
　　　　　　　　　　　　　　　Nil　magis　his　rebus　poterat　mirabile　dici；
　　　　　　　　　　　　　　　Aute　minus　ante　quod　auderent　fore　credere　gentes。〃

　　　　　＇Lucretius；　ii。　1032。　　The　sense　of　the　passage　is　in　the　preceding
　　　　　sentence。＇

He　that　had　never　seen　a　river；　imagined　the　first　he　met　with　to　be　the
sea；　and　the　greatest　things　that　have　fallen　within　our　knowledge；　we
conclude　the　extremes　that　nature　makes　of　the　kind。

　　　　　　　　　　　　　　〃Scilicet　et　fluvius　qui　non　est　maximus；　ei'st
　　　　　　　　　　　　　　　Qui　non　ante　aliquem　majorem　vidit；　et　ingens
　　　　　　　　　　　　　　　Arbor；　homoque　videtur；　et　omnia　de　genere　omni
　　　　　　　　　　　　　　　Maxima　quae　vidit　quisque；　haec　ingentia　fingit。〃

　　　　　＇〃A　little　river　seems　to　him；　who　has　never　seen　a　larger　river；　a
　　　　　mighty　stream；　and　so　with　other　thingsa　tree；　a　mananything
　　　　　appears　greatest　to　him　that　never　knew　a　greater。〃Idem；　vi。　674。＇

　　　　　　　　　〃Consuetudine　oculorum　assuescunt　animi；　neque　admirantur；
　　　　　　　　　　neque　requirunt　rationes　earum　rerum；　quas　semper　vident。〃

　　　　　＇〃Things　grow　familiar　to　men's　minds　by　being　often　seen；　so　that
　　　　　they　neither　admire　nor　are　they　inquisitive　about　things　they　daily
　　　　　see。〃　Cicero；　De　Natura　Deor。；　lib。　ii。　38。＇

The　novelty；　rather　than　the　greatness　of　things；　tempts　us　to　inquire
into　their　causes。　　We　are　to　judge　with　more　reverence；　and　with　greater
acknowledgment　of　our　own　ignorance　and　infirmity；　of　the　infinite　power
of　nature。　　How　many　unlikely　things　are　there　testified　by　people　worthy
of　faith；　which；　if　we　cannot　persuade　ourselves　absolutely　to　believe；
we　ought　at　least　to　leave　them　in　suspense；　for；　to　condemn　them　as
impossible；　is　by　a　temerarious　presumption　to　pretend　to　know　the　utmost
bounds　of　possibility。　　Did　we　rightly　understand　the　difference　betwixt
the　impossible　and　the　unusual；　and　betwixt　that　which　is　contrary　to　the
order　and　course　of　nature　and　contrary　to　the　common　opinion　of　men；　in
not　believing　rashly；　and　on　the　other　hand；　in　not　being　too
incredulous；　we　should　observe　the　rule　of　'Ne　quid　nimis'　enjoined　by
Chilo。

When　we　find　in　Froissart；　that　the　Comte　de　Foix　　knew　in　Bearn　the
defeat　of　John；　king　of　Castile；　at　Jubera　the　next　day　after　it
happened；　and　the　means　by　which　he　tells　us　he　came　to　do　so；　we　may　be
allowed　to　be　a　little　merry　at　it；　as　also　at　what　our　annals　report；
that　Pope　Honorius；　the　same　day　that　King　Philip　Augustus　died　at
Mantes；　performed　his　public　obsequies　at　Rome；　and　commanded　the　like
throughout　Italy；　the　testimony　of　these　authors　not　being；　perhaps；　of
authority　enough　to　restrain　us。　　But　what　if　Plutarch；　besides　several
examples　that　he　produces　out　of　antiquity；　tells　us；　he　knows　of　certain
knowledge；　that　in　the　time　of　Domitian；　the