the essays of montaigne, v10-第7章

按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！


matter　I　write；　but　upon　my　method　in　writing　it。　　Let　them　observe；　in
what　I　borrow；　if　I　have　known　how　to　choose　what　is　proper　to　raise　or
help　the　invention；　which　is　always　my　own。　　For　I　make　others　say　for
me；　not　before　but　after　me；　what；　either　for　want　of　language　or　want　of
sense；　I　cannot　myself　so　well　express。　　I　do　not　number　my　borrowings；
I　weigh　them；　and　had　I　designed　to　raise　their　value　by　number；　I　had
made　them　twice　as　many；　they　are　all；　or　within　a　very　few；　so　famed　and
ancient　authors；　that　they　seem；　methinks；　themselves　sufficiently　to
tell　who　they　are；　without　giving　me　the　trouble。　　In　reasons；
comparisons；　and　arguments；　if　I　transplant　any　into　my　own　soil；　and
confound　them　amongst　my　own；　I　purposely　conceal　the　author；　to　awe　the
temerity　of　those　precipitate　censors　who　fall　upon　all　sorts　of
writings；　particularly　the　late　ones；　of　men　yet　living；　and　in　the
vulgar　tongue　which　puts　every　one　into　a　capacity　of　criticising　and
which　seem　to　convict　the　conception　and　design　as　vulgar　also。　　I　will
have　them　give　Plutarch　a　fillip　on　my　nose；　and　rail　against　Seneca　when
they　think　they　rail　at　me。　　I　must　shelter　my　own　weakness　under　these
great　reputations。　　I　shall　love　any　one　that　can　unplume　me；　that　is；
by　clearness　of　understanding　and　judgment；　and　by　the　sole　distinction
of　the　force　and　beauty　of　the　discourse。　　For　I　who；　for　want　of　memory；
am　at　every　turn　at　a　loss　to；　pick　them　out　of　their　national　livery；　am
yet　wise　enough　to　know；　by　the　measure　of　my　own　abilities；　that　my　soil
is　incapable　of　producing　any　of　those　rich　flowers　that　I　there　find
growing；　and　that　all　the　fruits　of　my　own　growth　are　not　worth　any　one
of　them。　　For　this；　indeed；　I　hold　myself　responsible；　if　I　get　in　my　own
way；　if　there　be　any　vanity　and　defect　in　my　writings　which　I　do　not　of
myself　perceive　nor　can　discern；　when　pointed　out　to　me　by　another；　for
many　faults　escape　our　eye；　but　the　infirmity　of　judgment　consists　in　not
being　able　to　discern　them；　when　by　another　laid　open　to　us。　　Knowledge
and　truth　may　be　in　us　without　judgment；　and　judgment　also　without　them；
but　the　confession　of　ignorance　is　one　of　the　finest　and　surest
testimonies　of　judgment　that　I　know。　　I　have　no　other　officer　to　put　my
writings　in　rank　and　file；　but　only　fortune。　　As　things　come　into　my
head；　I　heap　them　one　upon　another；　sometimes　they　advance　in　whole
bodies；　sometimes　in　single　file。　　I　would　that　every　one　should　see　my
natural　and　ordinary　pace；　irregular　as　it　is；　I　suffer　myself　to　jog　on
at　my　own　rate。　　Neither　are　these　subjects　which　a　man　is　not　permitted
to　be　ignorant　in；　or　casually　and　at　a　venture；　to　discourse　of。　　I
could　wish　to　have　a　more　perfect　knowledge　of　things；　but　I　will　not　buy
it　so　dear　as　it　costs。　　My　design　is　to　pass　over　easily；　and　not
laboriously；　the　remainder　of　my　life；　there　is　nothing　that　I　will
cudgel　my　brains　about；　no；　not　even　knowledge；　of　what　value　soever。

I　seek；　in　the　reading　of　books；　only　to　please　myself　by　an　honest
diversion；　or；　if　I　study；　'tis　for　no　other　science　than　what　treats　of
the　knowledge　of　myself；　and　instructs　me　how　to　die　and　how　to　live
well。

　　　　　　　　　　　　　　　〃Has　meus　ad　metas　sudet　oportet　equus。〃

　　　　　　　　　　　　　　　＇〃My　horse　must　work　according　to　my　step。〃
　　　　　　　　　　　　　　　Propertius；　iv。＇

I　do　not　bite　my　nails　about　the　difficulties　I　meet　with　in　my　reading；
after　a　charge　or　two；　I　give　them　over。　　Should　I　insist　upon　them；　I
should　both　lose　myself　and　time；　for　I　have　an　impatient　understanding；
that　must　be　satisfied　at　first：　what　I　do　not　discern　at　once　is　by
persistence　rendered　more　obscure。　I　do　nothing　without　gaiety；
continuation　and　a　too　obstinate　endeavour；　darkens；　stupefies；　and　tires
my　judgment。　　My　sight　is　confounded　and　dissipated　with　poring；　I　must
withdraw　it；　and　refer　my　discovery　to　new　attempts；　just　as；　to　judge
rightly　of　the　lustre　of　scarlet；　we　are　taught　to　pass　the　eye　lightly
over　it；　and　again　to　run　it　over　at　several　sudden　and　reiterated
glances。　　If　one　book　do　not　please　me；　I　take　another；　and　I　never
meddle　with　any；　but　at　such　times　as　I　am　weary　of　doing　nothing。
I　care　not　much　for　new　ones；　because　the　old　seem　fuller　and　stronger；
neither　do　I　converse　much　with　Greek　authors；　because　my　judgment　cannot
do　its　work　with　imperfect　intelligence　of　the　material。

Amongst　books　that　are　simply　pleasant；　of　the　moderns；　Boccaccio's
Decameron；　Rabelais；　and　the　Basia　of　Johannes　Secundus　（if　those　may　be
ranged　under　the　title）　are　worth　reading　for　amusement。　　As　to　the
Amadis；　and　such　kind　of　stuff；　they　had　not　the　credit　of　arresting　even
my　childhood。　　And　I　will；　moreover；　say；　whether　boldly　or　rashly；　that
this　old；　heavy　soul　of　mine　is　now　no　longer　tickled　with　Ariosto；　no；
nor　with　the　worthy　Ovid；　his　facility　and　inventions；　with　which　I　was
formerly　so　ravished；　are　now　of　no　more　relish；　and　I　can　hardly　have
the　patience　to　read　them。　　I　speak　my　opinion　freely　of　all　things；　even
of　those　that；　perhaps；　exceed　my　capacity；　and　that　I　do　not　conceive　to
be；　in　any　wise；　under　my　jurisdiction。　　And；　accordingly；　the　judgment　I
deliver；　is　to　show　the　measure　of　my　own　sight；　and　not　of　the　things　I
make　so　bold　to　criticise。　　When　I　find　myself　disgusted　with　Plato's
'Axiochus'；　as　with　a　work；　with　due　respect　to　such　an　author　be　it
spoken；　without　force；　my　judgment　does　not　believe　itself：　it　is　not　so
arrogant　as　to　oppose　the　authority　of　so　many　other　famous　judgments　of
antiquity；　which　it　considers　as　its　tutors　and　masters；　and　with　whom　it
is　rather　content　to　err；　in　such　a　case；　it　condemns　itself　either　to
stop　at　the　outward　bark；　not　being　able　to　penetrate　to　the　heart；　or　to
consider　it　by　sortie　false　light。　　It　is　content　with　only　securing
itself　from　trouble　and　disorder；　as　to　its　own　weakness；　it　frankly
acknowledges　and　confesses　it。　　It　thinks　it　gives　a　just　interpretation
to　the　appearances　by　its　conceptions　presented　to　it；　but　they　are　weak
and　imperfect。　　Most　of　the　fables　of　AEsop　have　diverse　senses　and
meanings；　of　which　the　mythologists　chose　some　one　that　quadrates　well　to
the　fable；　but；　for　the　most　part；　'tis　but　the　first　face　that　presents
itself　and　is　superficial　only；　there　yet　remain　others　more　vivid；
essential；　and　profound；　into　which　they　have　not　been　able　to　penetrate；
and　just　so　'tis　with　me。

But；　to　pursue　the　business　of　this　essay；　I　have　always　thought　that；　in
poesy；　Virgil；　Lucretius；　Catullus；　and　Horace　by　many　degrees　excel　the
rest；　and　signally；　Virgil　in　his　Georgics；　which　I　look　upon　as　the　most
accomplished　piece　in　poetry；　and　in　comparison　of　which　a　man　may　easily
discern　that　there　are　some　places　in　his　AEneids；　to　which　the　author
would　have　given　a　little　more　of　the　file；　had　he　had　leisure：　and　the
fifth　book　of　his　AEneids　seems　to　me　the　most　perfect。　　I　also　love
Lucan；　and　willingly　read　him；　not　so　much　for　his　style；　as　for　his　own
worth；　and　the　truth　and　solidity　of　his　opinions　and　judgments。　　As　for
good　Terence；　the　refined　elegance　and　grace　of　the　Latin　tongue；　I　find
him　admirable　in　his　vivid　representation　of　our　manners　and　the
movements　of　the　soul；　our　actions　throw　me　at　every　turn　upon　him；　and
I　cannot　read　him　so　often　that　I　do　not　still　discover　some　new　grace
and　beauty。　　Such　as　lived　near　Virgil's　time　complained　that　some　should
compare　Lucretius　to　him。　　I　am　of　opinion　that　the　comparison　is；　in
truth；　very　unequal：　a　belief　that；　nevertheless；　I　have　much　ado　to
assure　myself　in；　when　I　come　upon　some　excellent　passage　in　Lucretius。
But　if　they　were　so　angry　at　this　comparison；　what　would　they　say　to　the
brutish　and　barbarous　stupidity　of　those　who；　nowadays；　compare　him　with
Ariosto？　　Would　not　Ariosto　himself　say？

　　　　　　　　　　　　　　　〃O　seclum　insipiens　et　inficetum！〃

　　　　　　　　　　＇〃O　stupid　and　tasteless　age。〃Catullus；　xliii。　8。＇

I　think　the　ancients　had　more　reason　to　be　angry　with　those　who　compared
Plautus　with　Terence；　though　much　nearer　the　mark；　than　Lucretius　with
Virgil。　　It　makes　much　for　the　estimation　and　preference　of　Terence；　that
the　father　of　Roman　eloquence　has　him　so　often；　and　alone　of　his　class；
in　his　mouth；　and　the　opinion　that　the　best　judge　of　Roman　poets
＇Horace；　De　Art。　　Poetica；　279。＇　has　passed　upon　his　companion。　　I
have　often　observed　that　those　of　our　times；　who　take　upon　them　to　write
comedies　（in　imitation　of　the　Italians；　who　are　happy　enough　in　that　way
of　writing）；　take　three　or　four　plots　of　those　of　Plautus　or　Terence　to
make　one　of　their　own；　and　；　crowd　five　or　six　of　Boccaccio's　novels　into
one　single　comedy。　　That　which　makes　them　so　load　themselves　with　matter
is　the　diffidence　they　have　of　being　able　to　support　themselves　with
their　own　strength。　　They　must　find　out　something　to　lean　to；　and　not
having　of　their　own　stuff　wherewith　to　entertain　us；　they　bring　in　the
story　to　supply　the　defect　of　language。　　It　is　quite　otherwise　with　my
author；　the　elegance　and　perfection　of　his　way　of　speaking　makes　us　lose
the　appetite　of　his　plot；　his　refined　grace　and　elegance　of　diction
everywhere　occupy　us：　he　is　so　pleasant　throughout；

　　　　　　　　　　　　　　　〃Liquidus；　puroque　simillimus　amni；〃

　　　　　　　　　　　　　　　＇〃Liquid；　and　likest　the　pure　river。〃
　　　　　　　　　　　　　　　Horace；　Ep。；　ii。　s；　120。＇

and　so　possesses　the　soul　with　his　graces　that　we　forget　those　of　his
fable。　　This　same　consideration　carries　me　further：　　I　observe　that　the
best　of　the　ancient　poets　have　avoided　affectation　and　the　hunting　after；
not　only　fantastic　Spanish　and　Petrarchic　elevations；　but　even　the　softer
and　more　gentle　touches；　which　are　the　ornament　of　all　succeeding　poesy。
And　yet　there　is　no　good　judgment　that　will　condemn　this　in　the　ancients；
and　that　does　not　incomparably　more　admire　the　equal　polish；　and　that
perpetual　sweetness　and　flourishing　beauty　of　Catullus's　epigrams；　than
all　the　stings　with　which　Martial　arms　the　tails　of　his。　　This　is　by　the
same　reason　that　I　gave　before；　and　as　Martial　says　of　himself：

　　　　　　　　　　　　　　　〃Minus　illi　ingenio　laborandum　fuit；
　　　　　　　　　　　　　　　in　cujus　locum　materia　successerat：〃

　　　　　＇〃He　had　the　less　for　his　wit　to　do　that　the　subject　itself
　　　　　supplied　what　was　necessary。〃Martial；　praef。　　ad　lib。　viii。＇

The　first；　without　being　moved；　or　without　getting　angry；　make　themselves
sufficiently　felt；　they　have　matter　enough　of　laughter　throughout；　they
need　not　tickle　themselves；　the　others　have　need　of　foreign　assistance；
as　they　have　the　less　wit　they　must　have　the　more　body；　they　mount　on
horseback；　because　they　are　not　able　to　stand　on　their　own　legs。　　As　in
our　balls；　those　mean　fellows　who　teach　to　dance；　not　being　able　to
represent　the　presence　and　dignity　of　our　noblesse；　are　fain　to　put
themselves　forward　with　dangerous　jumping；　and　other　strange　motions　and
tumblers　tricks；　and　the　ladies　are　less　put　to　it　in　dance；　where　there
are　various　coupees；　changes；　and　quick　motions　of　body；　than　in　some
other　of　a　more　sedate　kind；　where　they　are　only　to　move　a　natural　pace；
and　to　represent　their　ordinary　grace　and　presence。　　And　so　I　have　seen
good　droll