第440章

'Tis now two or three years ago that they made the year ten days shorter in France.--[By the adoption of the Gregorian calendar.]-- How many changes may we expect should follow this reformation! it was really moving heaven and earth at once. Yet nothing for all that stirs from its place my neighbours still find their seasons of sowing and reaping, the opportunities of doing their business, the hurtful and propitious days, dust at the same time where they had, time out of mind, assigned them; there was no more error perceived in our old use, than there is amendment found in the alteration; so great an uncertainty there is throughout; so gross, obscure, and obtuse is our perception. 'Tis said that this regulation might have been carried on with less inconvenience, by subtracting for some years, according to the example of Augustus, the Bissextile, which is in some sort a day of impediment and trouble, till we had exactly satisfied this debt, the which itself is not done by this correction, and we yet remain some days in arrear: and yet, by this means, such order might be taken for the future, arranging that after the revolution of such or such a number of years, the supernumerary day might be always thrown out, so that we could not, henceforward, err above four-and-twenty hours in our computation. We have no other account of time but years; the world has for many ages made use of that only; and yet it is a measure that to this day we are not agreed upon, and one that we still doubt what form other nations have variously given to it, and what was the true use of it. What does this saying of some mean, that the heavens in growing old bow themselves down nearer towards us, and put us into an uncertainty even of hours and days? and that which Plutarch says of the months, that astrology had not in his time determined as to the motion of the moon; what a fine condition are we in to keep records of things past.

I was just now ruminating, as I often do, what a free and roving thing human reason is. I ordinarily see that men, in things propounded to them, more willingly study to find out reasons than to ascertain truth: they slip over presuppositions, but are curious in examination of consequences; they leave the things, and fly to the causes. Pleasant talkers! The knowledge of causes only concerns him who has the conduct of things; not us, who are merely to undergo them, and who have perfectly full and accomplished use of them, according to our need, without penetrating into the original and essence; wine is none the more pleasant to him who knows its first faculties. On the contrary, both the body and the soul interrupt and weaken the right they have of the use of the world and of themselves, by mixing with it the opinion of learning; effects concern us, but the means not at all. To determine and to distribute appertain to superiority and command; as it does to subjection to accept.

Let me reprehend our custom. They commonly begin thus: " How is such a thing done? " Whereas they should say, ".Is such a thing done?" Our reason is able to create a hundred other worlds, and to find out the beginnings and contexture; it needs neither matter nor foundation: let it but run on, it builds as well in the air as on the earth, and with inanity as well as with matter:

"Dare pondus idonea fumo."

["Able to give weight to smoke."--Persius, v. 20.]

I find that almost throughout we should say, "there is no such thing," and should myself often make use of this answer, but I dare not: for they cry that it is an evasion produced from ignorance and weakness of understanding; and I am fain, for the most part, to juggle for company, and prate of frivolous subjects and tales that I believe not a word of; besides that, in truth, 'tis a little rude and quarrelsome flatly to deny a stated fact; and few people but will affirm, especially in things hard to be believed, that they have seen them, or at least will name witnesses whose authority will stop our mouths from contradiction. In this way, we know the foundations and means of things that never were; and the world scuffles about a thousand questions, of which both the Pro and the Con are false.

"Ita finitima sunt falsa veris, ut in praecipitem locum non debeat se sapiens committere."

["False things are so near the true, that a wise man should not trust himself in a precipitous place"--Cicero, Acad., ii. 21.]

Truth and lies are faced alike; their port, taste, and proceedings are the same, and we look upon them with the same eye. I find that we are not only remiss in defending ourselves from deceit, but that we seek and offer ourselves to be gulled; we love to entangle ourselves in vanity, as a thing conformable to our being.

I have seen the birth of many miracles in my time; which, although they were abortive, yet have we not failed to foresee what they would have come to, had they lived their full age. 'Tis but finding the end of the clew, and a man may wind off as much as he will; and there is a greater distance betwixt nothing and the least thing in the world than there is betwixt this and the greatest. Now the first that are imbued with this beginning of novelty, when they set out with their tale, find, by the oppositions they meet with, where the difficulty of persuasion lies, and so caulk up that place with some false piece;

[Voltaire says of this passage, "He who would learn to doubt should read this whole chapter of Montaigne, the least methodical of all philosophers, but the wisest and most amiable."--Melanges Historiques, xvii. 694, ed. of Lefevre.] besides that:

"Insita hominibus libido alendi de industria rumores,"