soever； but I am too impatient of those that are made out of form。 I
care not what the subject is； the opinions are to me all one； and I am
almost indifferent whether I get the better or the worse。 I can
peaceably argue a whole day together； if the argument be carried on with
method； I do not so much require force and subtlety as order； I mean the
order which we every day observe in the wranglings of shepherds and shop…
boys； but never amongst us： if they start from their subject； 'tis out of
incivility； and so 'tis with us； but their tumult and impatience never
put them out of their theme； their argument still continues its course；
if they interrupt； and do not stay for one another； they at least
understand one another。 Any one answers too well for me； if he answers
what I say： when the dispute is irregular and disordered； I leave the
thing itself； and insist upon the form with anger and indiscretion；
falling into wilful； malicious； and imperious way of disputation； of
which I am afterwards ashamed。 'Tis impossible to deal fairly with a
fool： my judgment is not only corrupted under the hand of so impetuous a
master； but my conscience also。
Our disputes ought to be interdicted and punished as well as other verbal
crimes： what vice do they not raise and heap up； being always governed
and commanded by passion？ We first quarrel with their reasons； and then
with the men。 We only learn to dispute that we may contradict； and so；
every one contradicting and being contradicted； it falls out that the
fruit of disputation is to lose and annihilate truth。 Therefore it is
that Plato in his Republic prohibits this exercise to fools and ill…bred
people。 To what end do you go about to inquire of him； who knows nothing
to the purpose？ A man does no injury to the subject； when he leaves it
to seek how he may treat it； I do not mean by an artificial and
scholastic way； but by a natural one； with a sound understanding。 What
will it be in the end？ One flies to the east； the other to the west；
they lose the principal； dispersing it in the crowd of incidents after an
hour of tempest； they know not what they seek： one is low； the other
high； and a third wide。 One catches at a word and a simile； another is
no longer sensible of what is said in opposition to him； and thinks only
of going on at his own rate； not of answering you： another； finding
himself too weak to make good his rest； fears all； refuses all； at the
very beginning； confounds the subject； or； in the very height of the
dispute； stops short and is silent； by a peevish ignorance affecting a
proud contempt or a foolishly modest avoidance of further debate：
provided this man strikes； he cares not how much he lays himself open；
the other counts his words； and weighs them for reasons； another only
brawls； and uses the advantage of his lungs。 Here's one who learnedly
concludes against himself； and another who deafens you with prefaces and
senseless digressions： an other falls into downright railing； and seeks a
quarrel after the German fashion； to disengage himself from a wit that
presses too hard upon him： and a last man sees nothing into the reason of
the thing； but draws a line of circumvallation about you of dialectic
clauses； and the formulas of his art。
Now； who would not enter into distrust of sciences； and doubt whether he
can reap from them any solid fruit for the service of life； considering
the use we put them to？
〃Nihil sanantibus litteris。〃
＇〃Letters which cure nothing。〃Seneca； Ep。； 59。＇
Who has got understanding by his logic？ Where are all her fair promises？
〃Nec ad melius vivendum； nec ad commodius disserendum。〃
＇〃It neither makes a man live better nor talk better。〃
Cicero； De Fin。； i。 19。＇
Is there more noise or confusion in the scolding of herring…wives than in
the public disputes of men of this profession？ I had rather my son
should learn in a tap…house to speak； than in the schools to prate。 Take
a master of arts； and confer with him： why does he not make us sensible
of this artificial excellence？ and why does he not captivate women and
ignoramuses； as we are； with admiration at the steadiness of his reasons
and the beauty of his order？ why does he not sway and persuade us to what
he will？ why does a man； who has so much advantage in matter and
treatment； mix railing； indiscretion； and fury in his disputations？
Strip him of his gown； his hood； and his Latin； let him not batter our
ears with Aristotle； pure and simple； you will take him for one of us；
or worse。 Whilst they torment us with this complication and confusion of
words； it fares with them； methinks； as with jugglers； their dexterity
imposes upon our senses； but does not at all work upon our belief this
legerdemain excepted； they perform nothing that is not very ordinary and
mean： for being the more learned； they are none the less fools。
＇So Hobbes said that if he had read as much as the academical
pedants he should have known as little。＇
I love and honour knowledge as much as they that have it； and in its true
use 'tis the most noble and the greatest acquisition of men； but in such
as I speak of （and the number of them is infinite）； who build their
fundamental sufficiency and value upon it； who appeal from their
understanding to their memory：
〃Sub aliena umbra latentes；〃
＇〃Sheltering under the shadow of others。〃Seneca； Ep。； 33。＇
and who can do nothing but by book； I hate it； if I dare to say so； worse
than stupidity。 In my country； and in my time； learning improves
fortunes enough； but not minds； if it meet with those that are dull and
heavy； it overcharges and suffocates them； leaving them a crude and
undigested mass； if airy and fine； it purifies； clarifies； and subtilises
them； even to exinanition。 'Tis a thing of almost indifferent quality；
a very useful accession to a well…born soul； but hurtful and pernicious
to others； or rather a thing of very precious use； that will not suffer
itself to be purchased at an under rate； in the hand of some 'tis a
sceptre； in that of others a fool's bauble。
But let us proceed。 What greater victory do you expect than to make your
enemy see and know that he is not able to encounter you？ When you get
the better of your argument； 'tis truth that wins； when you get the
advantage of form and method；'tis then you who win。 I am of opinion that
in； Plato and Xenophon Socrates disputes more in favour of the disputants
than in favour of the dispute； and more to instruct Euthydemus and
Protagoras in the； knowledge of their impertinence； than in the
impertinence of their art。 He takes hold of the first subject like one
who has a more profitable end than to explain itnamely； to clear the
understandings that he takes upon him to instruct and exercise。 To hunt
after truth is properly our business； and we are inexcusable if we carry
on the chase impertinently and ill； to fail of seizing it is another
thing； for we are born to inquire after truth： it belongs to a greater
power to possess it。 It is not； as Democritus said； hid in the bottom of
the deeps； but rather elevated to an infinite height in the divine
knowledge。 The world is but a school of inquisition： it is not who shall
enter the ring； but who shall run the best courses。 He may as well play
the fool who speaks true； as he who speaks false； for we are upon the
manner； not the matter； of speaking。 'Tis my humour as much to regard
the form as the substance； and the advocate as much as the cause； as
Alcibiades ordered we should： and every day pass away my time in reading
authors without any consideration of their learning； their manner is what
I look after； not their subject： And just so do I hunt after the
conversation of any eminent wit； not that he may teach me； but that I may
know him； and that knowing him； if I think him worthy of imitation； I may
imitate him。 Every man may speak truly； but to speak methodically；
prudently； and fully； is a talent that few men have。 The falsity that
proceeds from ignorance does not offend me； but the foppery of it。 I
have broken off several treaties that would have been of advantage to
me； by reason of the impertinent contestations of those with whom I
treated。 I am not moved once in a year at the faults of those over whom
I have authority； but upon the account of the ridiculous obstinacy of
their allegations； denials； excuses； we are every day going together by
the ears； they neither understand what is said； nor why； and answer
accordingly； 'tis enough to drive a man mad。 I never feel any hurt upon
my head but when 'tis knocked against another； and more easily forgive
the vices of my servants than their boldness； importunity； and folly； let
them do less； provided they understand what they do： you live in hope to
warm their affection to your service； but there is nothing to be had or
to be expected from a stock。
But what； if I take things otherwise than they are？ Perhaps I do； and
therefore it is that I accuse my own impatience； and hold； in the first
place； that it is equally vicious both in him that is in the right； and
in him that is in the wrong； for 'tis always a tyrannic sourness not to
endure a form contrary to one's own： and； besides； there cannot； in
truth； be a greater； more constant； nor more irregular folly than to be
moved and angry at the follies of the world； for it principally makes us
quarrel with ourselves； and the old philosopher never wanted an occasion
for his tears whilst he considered himself。 Miso； one of the seven
sages； of a Timonian and Democritic humour； being asked； 〃what he
laughed at； being alone？〃〃That I do laugh alone；〃 answered he。 How
many ridiculous things； in my own opinion； do I say and answer every day
that comes over my head？ and then how many more； according to the
opinion of others？ If I bite my own lips； what ought others to do？ In
fine； we must live amongst the living； and let the river run under the
bridge without our care； or； at least； without our interference。 In
truth； why do we meet a man with a hunch…back； or any other deformity；
without being moved； and cann