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in borrowed sufficiency： a man may say a good thing； give a good answer；
cite a good sentence； without at all seeing the force of either the one
or the other。 That a man may not understand all he borrows； may perhaps
be verified in myself。 A man must not always presently yield； what truth
or beauty soever may seem to be in the opposite argument； either he must
stoutly meet it； or retire； under colour of not understanding it； to try；
on all parts； how it is lodged in the author。 It may happen that we
entangle ourselves； and help to strengthen the point itself。 I have
sometimes； in the necessity and heat of the combat； made answers that
have gone through and through； beyond my expectation or hope； I only gave
them in number； they were received in weight。 As； when I contend with a
vigorous man； I please myself with anticipating his conclusions； I ease
him of the trouble of explaining himself； I strive to forestall his
imagination whilst it is yet springing and imperfect； the order and
pertinency of his understanding warn and threaten me afar off： I deal
quite contrary with the others； I must understand； and presuppose nothing
but by them。 If they determine in general words； 〃 this is good； that is
naught；〃 and that they happen to be in the right； see if it be not
fortune that hits it off for them： let them a little circumscribe and
limit their judgment； why； or how； it is so。 These universal judgments
that I see so common； signify nothing； these are men who salute a whole
people in a crowd together； they； who have a real acquaintance； take
notice of and salute them individually and by name。 But 'tis a hazardous
attempt； and from which I have； more than every day； seen it fall out；
that weak understandings； having a mind to appear ingenious； in taking
notice； as they read a book； of what is best and most to be admired； fix
their admiration upon some thing so very ill chosen； that instead of
making us discern the excellence of the author； they make us very well
see their own ignorance。 This exclamation is safe； 〃That is fine；〃 after
having heard a whole page of Virgil； by that the cunning sort save
themselves； but to undertake to follow him line by line； and； with an
expert and tried judgment； to observe where a good author excels himself；
weighing the words； phrases； inventions； and his various excellences； one
after another； keep aloof from that：
〃Videndum est； non modo quid quisque loquatur； sed etiam quid
quisque sentiat； atque etiam qua de causa quisque sentiat。〃
＇A man is not only to examine what every one says； but also what
every one thinks； and from what reason every one thinks。
〃Cicero； De Offic：； i。 41。＇
I every day hear fools say things that are not foolish： they say a good
thing； let us examine how far they understand it； whence they have it；
and what they mean by it。 We help them to make use of this fine
expression； of this fine sentence； which is none of theirs； they only
have it in keeping； they have bolted it out at a venture； we place it for
them in credit and esteem。 You lend them your hand。 To what purpose？
they do not think themselves obliged to you for it； and become more inept
still。 Don't help them； let them alone； they will handle the matter like
people who are afraid of burning their fingers； they dare change neither
its seat nor light； nor break into it； shake it never so little； it slips
through their fingers； they give it up； be it never so strong or fair
they are fine weapons； but ill hafted： How many times have I seen the
experience of this？ Now； if you come to explain anything to them； and to
confirm them； they catch at it； and presently rob you of the advantage of
your interpretation； 〃It was what I was about to say； it was just my
idea； if I did not express it so； it was for want of language。〃 Mere
wind！ Malice itself must be employed to correct this arrogant ignorance。
The dogma of Hegesias； 〃that we are neither to hate nor accuse； but
instruct；〃 is correct elsewhere； but here 'tis injustice and inhumanity
to relieve and set him right who stands in no need on't； and is the worse
for't。 I love to let them step deeper into the mire； and so deep； that；
if it be possible； they may at last discern their error。
Folly and absurdity are not to be cured by bare admonition； and what
Cyrus answered to him； who importuned him to harangue his army； upon the
point of battle； 〃that men do not become valiant and warlike upon a
sudden； by a fine oration； no more than a man becomes a good musician by
hearing a fine song；〃 may properly be said of such an admonition as this。
These are apprenticeships that are to be served beforehand； by a long and
continued education。 We owe this care and this assiduity of correction
and instruction to our own people； but to go preach to the first passer…
by； and to become tutor to the ignorance and folly of the first we meet；
is a thing that I abhor。 I rarely do it； even in private conversation；
and rather give up the whole thing than proceed to these initiatory and
school instructions； my humour is unfit either to speak or write for
beginners； but for things that are said in common discourse； or amongst
other things； I never oppose them either by word or sign； how false or
absurd soever。
As to the rest； nothing vexes me so much in folly as that it is more
satisfied with itself than any reason can reasonably be。 'Tis
unfortunate that prudence forbids us to satisfy and trust ourselves；
and always dismisses us timorous and discontented； whereas obstinacy and
temerity fill those who are possessed with them with joy and assurance。
'Tis for the most ignorant to look at other men over the shoulder； always
returning from the combat full of joy and triumph。 And moreover； for the
most part； this arrogance of speech and gaiety of countenance gives them
the better of it in the opinion of the audience； which is commonly weak
and incapable of well judging and discerning the real advantage。
Obstinacy of opinion and heat in argument are the surest proofs of folly；
is there anything so assured； resolute； disdainful； contemplative；
serious and grave as the ass？
May we not include under the title of conference and communication the
quick and sharp repartees which mirth and familiarity introduce amongst
friends； pleasantly and wittily jesting and rallying with one another？
'Tis an exercise for which my natural gaiety renders me fit enough； and
which； if it be not so tense and serious as the other I spoke of but now；
is； as Lycurgus thought； no less smart and ingenious； nor of less
utility。 For my part； I contribute to it more liberty than wit； and have
therein more of luck than invention； but I am perfect in suffering； for I
endure a retaliation that is not only tart； but indiscreet to boot；
without being moved at all； and whoever attacks me； if I have not a brisk
answer immediately ready； I do not study to pursue the point with a
tedious and impertinent contest； bordering upon obstinacy； but let it
pass； and hanging down cheerfully my ears； defer my revenge to another
and better time： there is no merchant that always gains： Most men change
thei