The Essays, vol 19 | Page 9

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 passion 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 principal 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 mass. 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 assures 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 circumstances of the passions 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 cum 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 appetites 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 god 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