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little profit of that we have of our own； which is more familiar to us；
and； doubtless； sufficient to instruct us in that whereof we have need。
I study myself more than any other subject； 'tis my metaphysic； my
physic：
〃Quis deus hanc mundi temperet arte domum：
Qua venit exoriens； qua deficit： unde coactis
Cornibus in plenum menstrua luna redit
Unde salo superant venti； quid flamine captet
Eurus； et in nubes unde perennis aqua；
Sit ventura dies mundi quae subruat arces。。。。〃
＇〃What god may govern with skill this dwelling of the world？ whence
rises the monthly moon； whither wanes she？ how is it that her horns
are contracted and reopen？ whence do winds prevail on the main？
what does the east wind court with its blasts？ and whence are the
clouds perpetually supplied with water？ is a day to come which may
undermine the world？〃Propertius； iii。 5； 26。＇
〃Quaerite； quos agitat mundi labor。〃
＇〃Ask whom the cares of the world trouble〃Lucan； i。 417。＇
In this universality； I suffer myself to be ignorantly and negligently
led by the general law of the world： I shall know it well enough when I
feel it； my learning cannot make it alter its course； it will not change
itself for me； 'tis folly to hope it； and a greater folly to concern
one's self about it； seeing it is necessarily alike public and common。
The goodness and capacity of the governor ought absolutely to discharge
us of all care of the government： philosophical inquisitions and
contemplations serve for no other use but to increase our curiosity。
The philosophers； with great reason； send us back to the rules of nature；
but they have nothing to do with so sublime a knowledge； they falsify
them； and present us her face painted with too high and too adulterate a
complexion； whence spring so many different pictures of so uniform a
subject。 As she has given us feet to walk with； so has she given us
prudence to guide us in life： not so ingenious； robust； and pompous a
prudence as that of their invention； but yet one that is easy； quiet； and
salutary； and that very well performs what the other promises； in him who
has the good luck to know how to employ it sincerely and regularly； that
is to say； according to nature。 The most simply to commit one's self to
nature is to do it most wisely。 Oh； what a soft； easy； and wholesome
pillow 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
ignorancethat would be no great acquisitionas； 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 Euthydemus to understand。 I； who profess nothing else； therein
find so infinite a depth and variety； that all the fruit I have reaped
from my learning serves only to make me sensible how much I have to
learn。 To my weakness； so often con