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were terms of reproach and contempt amongst the Romans。 But since； with
the better experience of age； I find they had very great reason so to do；
and that
〃Magis magnos clericos non sunt magis magnos sapientes。〃＇
＇〃The greatest clerks are not the wisest men。〃 A proverb given in
Rabelais' Gargantua； i。 39。＇
But whence it should come to pass； that a mind enriched with the
knowledge of so many things should not become more quick and sprightly；
and that a gross and vulgar understanding should lodge within it； without
correcting and improving itself； all the discourses and judgments of the
greatest minds the world ever had； I am yet to seek。 To admit so many
foreign conceptions； so great； and so high fancies； it is necessary （as a
young lady； one of the greatest princesses of the kingdom； said to me
once； speaking of a certain person） that a man's own brain must be
crowded and squeezed together into a less compass； to make room for the
others； I should be apt to conclude； that as plants are suffocated and
drowned with too much nourishment； and lamps with too much oil； so with
too much study and matter is the active part of the understanding which；
being embarrassed； and confounded with a great diversity of things； loses
the force and power to disengage itself； and by the pressure of this
weight； is bowed； subjected； and doubled up。 But it is quite otherwise；
for our soul stretches and dilates itself proportionably as it fills； and
in the examples of elder times； we see； quite contrary； men very proper
for public business； great captains； and great statesmen very learned
withal。
And； as to the philosophers； a sort of men remote from all public
affairs； they have been sometimes also despised by the comic liberty of
their times； their opinions and manners making them appear； to men of
another sort； ridiculous。 Would you make them judges of a lawsuit； of
the actions of men？ they are ready to take it upon them； and straight
begin to examine if there be life； if there be motion； if man be any
other than an ox； ＇〃If Montaigne has copied all this from Plato's
Theatetes； p。127； F。 as it is plain by all which he has added
immediately after； that he has taken it from that dialogue）； he has
grossly mistaken Plato's sentiment； who says here no more than this； that
the philosopher is so ignorant of what his neighbour does； that he scarce
knows whether he is a man； or some other animal：Coste。〃＇what it is to
do and to suffer？ what animals law and justice are？ Do they speak of
the magistrates； or to him； 'tis with a rude； irreverent； and indecent
liberty。 Do they hear their prince； or a king commended？ they make no
more of him； than of a shepherd； goatherd； or neatherd： a lazy Coridon；
occupied in milking and shearing his herds and flocks； but more rudely
and harshly than the herd or shepherd himself。 Do you repute any man the
greater for being lord of two thousand acres of land？ they laugh at such
a pitiful pittance； as laying claim themselves to the whole world for
their possession。 Do you boast of your nobility； as being descended from
seven rich successive ancestors？ they look upon you with an eye of
contempt； as men who have not a right idea of the universal image of
nature； and that do not consider how many predecessors every one of us
has had； rich； poor； kings； slaves； Greeks； and barbarians； and though
you were the fiftieth descendant from Hercules； they look upon it as a
great vanity； so highly to value this； which is only a gift of fortune。
And 'twas so the vulgar sort contemned them； as men ignorant of the most
elementary and ordinary things； as presumptuous and insolent。
But this Platonic picture is far different from that these pedants are
presented by。 Those were envied for raising themselves above the common
sort； for despising the ordinary actions and offices of life； for having
assumed a particular and inimitable way of living； and for using a
certain method of high…flight and obsolete language； quite different from
the ordinary way of speaking： but these are contemned as being as much
below the usual form； as incapable of public employment； as leading a
life and conforming themselves to the mean and vile manners of the
vulgar：
〃Odi ignava opera； philosopha sententia。〃
＇〃I hate men who jabber about philosophy； but do nothing。〃
Pacuvius； ap Gellium； xiii。 8。＇
For what concerns the philosophers； as I have said； if they were in
science； they were yet much greater in action。 And； as it is said of the
geometrician of Syracuse；＇Archimedes。＇ who having been disturbed from
his contemplation； to put some of his skill in practice for the defence
of his country； that he suddenly set on foot dreadful and prodigious
engines； that wrought effects beyond all human expectation； himself；
notwithstanding； disdaining all his handiwork； and thinking in this he
had played the mere mechanic； and violated the dignity of his art； of
which these performances of his he accounted but trivial experiments and
playthings so they； whenever they have been put upon the proof of action；
have been seen to fly to so high a pitch； as made it very well appear；
their souls were marvellously elevated； and enriched by the knowledge of
things。 But some of them； seeing the reins of government in the hands of
incapable men； have avoided all management of political affairs； and he
who demanded of Crates； how long it was necessary to philosophise；
received this answer： 〃Till our armies are no more commanded by fools。〃
＇Diogenes Laertius； vi。 92。＇ Heraclitus resigned the royalty to his
brother； and； to the Ephesians； who reproached him that he spent his time
in playing with children before the temple： 〃Is it not better；〃 said he；
〃to do so； than to sit at the helm of affairs in your company？〃 Others
having their imagination advanced above the world and fortune； have
looked upon the tribunals of justice； and even the thrones of kings； as
paltry and contemptible； insomuch； that Empedocles refused the royalty
that the Agrigentines offered to him。 Thales； once inveighing in
discourse against the pains and care men put themselves to to become
rich； was answered by one in the company； that he did like the fox； who
found fault with what he could not obtain。 Whereupon； he had a mind； for
the jest's sake； to show them to the contrary； and having； for this
occasion； made a muster of all his wits； wholly to employ them in the
service of profit and gain； he set a traffic on foot； which in one year
brought him in so great riches； that the most experienced in that trade
could hardly in their whole lives； with all their industry； have raked so
much together。＇Diogenes Laertius； Life of Thales； i。 26； Cicero； De
Divin。； i。 49。＇ That which Aristotle reports of some who called both
him and Anaxagoras； and others of their profession； wise but not prudent；
in not applying their study to more profitable thingsthough I do not
well digest this verbal distinctionthat will not； however； serve to
excuse my pedants； for to see the low and necessitous fortune wherewith
they are content； we have rather reason to pronounce that they