Of wisdom three books / written originally in French by the Sieur de Charron ; with an account of the author, made English by George Stanhope ...

CHAP. XLIII. The Second Distinction, and nicer Difference, which regards the Souls of Men, or the Internal Qualifications and Capacities of their Minds.

[unspec 1] THis Second Distinction, which concerns the Minds of Men, * 1.1 and their inward Accom∣plishments, is by no means so manifest as the for∣mer: It is not obvious to Sense at all, nor does it fall within the compass of every one's Notice and Observation. The Causes of it are likewise com∣pounded; for it depends partly upon Nature, and partly upon Industry and Art; and so extends to our Acquir'd Excellencies, as well as to Those that are born and bred with us. According to this Di∣stinction, there are (as was observ'd before) Three sorts of Men, which divide them into Three Classes or Degrees of Souls.

In the First and lowest of these Ranks we may place those weak and mean Souls, which are al∣most of a Level with Body and Matter; of slen∣der and narrow Capacities; almost perfectly pas∣sive, and such as Nature seems to have made on purpose to Endure and Obey; to live under Sub∣jection and Management, and tamely to follow

their Leaders; In a Word, such as are but just Men, and no more.

In the Second and middle Row, are Those of a tolerable Judgment and Understanding, and such as make some Pretensions to Wit and Learning, Ma∣nagement and Address: These Men know Some∣thing, but they are not sufficiently acquainted with Themselves; They are content to take up with Opinions commonly receiv'd, and stick fast to their first Impressions, without troubling Themselves, or indeed being judicious enough, to enquire into the Truth, and Bottom of Things; nay, were they capable of finding their deep and most abstruse Causes, they think this an unlawful Curiosity, and so make the Submission of their Judgments a Prin∣ciple of Duty and Conscience. They look no farther than that little Spot of Ground where they stand Themselves, and take it for granted, that Matters are, or ought to be, all the World over, exactly the same with what they see them at home; and all that differ from them in Customs or Opinion, they look upon with Pity or Disdain; and allow no better Names to, than Ignorant and Unciviliz'd, Wild and Barbarons. They live in perfect Slavery to local Laws, and the Vogue of that Village or City where they have dwelt ever since they were hatch'd; and this they do, not only in a quiet Complyance, and orderly Obedience to them, (which it is the Duty of every Man, even the ablest and most judicious, to do) but they con∣form their Sense, and their Soul to them; and are verily persuaded, that what is believ'd and practis'd in their own Town, is the infallible Stan∣dard of Truth; the Only, or the Best Rule of Vir∣tue; and that all Men's Notions of Right and Wrong, ought to be measur'd by Theirs. These sorts of Men belong to the School and District of Aristotle; They are Positive and Peremptory, a∣bounding

in their own Sense, and impatient of Contradiction: They look more at Convenience than Truth; and consider what will make most for the Benefit of the World, and turn to best Ac∣count, rather than make it their Business to find Things as they really are, and recommend what is Best in it self. This Class consists of infinite Subdivisions, great Variety of Attainments and Degrees; the Uppermost and most capable among them are such as sit at Helm, and govern the World; Those that hold Empires and Kingdoms in their Hand, and either give Commands, or coun∣sel those that do.

In the Third and Highest Order, are the Men blest with a lively, clear, and penetrating Wit; a sound, solid, and stable Judgment; that do not content Themselves with bare Hearsay, nor set up their Rest in general and receiv'd Opinions; that suffer not their Minds to be prepossest and won o∣ver by the publick Vogue, nor are at all kept in Awe, or afraid to oppose and diffent from the common Cry, as being very well satisfy'd, how many Cheats there are abroad in the World; and that some Things, no better than Falshood and Jest at the bottom, have been entertain'd, approv'd, extoll'd, nay even reverenc'd and ador'd. For such were the greatest part of the old Philosophy and Physick, such the Divinations, and Oracles, and all the Idolatry and Trumpery of the Pagan Wor∣ship; which prevail'd, even in the most refin'd Countries, for many Generations together, and kept Mankind in slavery to most wicked and miserable Delusions. These Men therefore are for bringing every Thing to the Light, fathoming it to the Bot∣tom, entring into mature and impartial Delibera∣tion, without Passion or Prejudice; searching into its abstruseft Causes, its most secret Motives and Springs, and tracing them up to their first Head.

They had much rather continue under the Unea∣siness of Doubt and Dissatisfaction, and suspend an Errour, and take up false Confidences, and strong Persuasions of Things, which they have no sufficient Ground to believe or affirm: For That is the effect of Laziness or Littleness of Soul; grudg∣ing the Pains, or wanting the Courage to examine fairly; of Easiness and Credulity, of an unsettled Judgment, or a rash and hasty Determination. These, alas! are but very Few; and may be rec∣kon'd Retainers to Socrates and Plato: They are grave and sober, modest and reserv'd; They have a greater respect to Truth, and the Reality of Things, than the Usefulness and Convenience of them; and had much rather inform Themselves and O∣thers rightly, than entertain or propagate a Mi∣stake, which might tend to their Service and Ad∣vantage. Now if These have good Moral Dispo∣sitions withal; if all the Accomplishments already mention'd, be crown'd with Integrity, and Pro∣bity, and Virtuous Living, They are then Wise in∣deed, The very Persons whose Character we are now enquiring after, and such as this whole Treatise is intended to make Men. But we must not expect the World should pay them all that Deference which is their due. For they disoblige Mankind by forsa∣king the common Road, diffenting from their re∣ceiv'd Notions and Rules; making new and trou∣blesom Discoveries, and not swallowing all that is brought to them without Chewing. This makes the Vulgar look upon them with a very jealous Eye, as dangerous Persons; and to distinguish them by the Titles of Fanciful Men, Virtuosi, and Philosophers, in a particular and Abusive Sense of the Word.

Now the First of these Classes is abundantly more numerous than the Second; and so likewise the Second proportionably than the Third. Those of the First, and those of the Last Order, the low∣est and the sublimest Souls, never trouble the World at all, nor make any Clutter or Disturbance. The One are unqualify'd and unable, they are beneath, and want Strength to do it: The Other are as much above it, too wise, and too great, to de∣scend to any Troubles of that kind. They have a sufficiency and firmness in their own Mind, and are not concern'd for Things not worth their Care. Those of the Middle Rank make all the Bustle and Noise; The Disputes, and Distractions, and Publick Commotions are all owing to Them. Their Condition and Temper disposes them to it, which is positive and conceited, full of Vanity and Presumption; always in action, and never suffer∣ing any thing else to be at rest. Those of the Lowest Degree, are the very Dregs and Setling of Mankind, the Sink and Refuse of the World; which, like the Lees, falls to the Bottom of its own accord; and may be compared to the Ele∣ment of Earth, which hath nothing to do, but to receive all that comes, and bear all that is cast upon it from Above. The Second Stage is like the Region of the Air, where all those Meteors are form'd, which crack about our Ears, and pro∣duce the Changes of Seasons and Weather, and all the Alterations that affect this lower World; and when they have terrify'd us with dreadful Noises and Expectations, at last dissolve, and fall down upon the Earth. Those of the Highest Quality are like the Firmament, those Aethereal and Higher Regions, not far distant from Heaven it self, which are always clear and serene, peaceable and pure.

This Difference between Some Men and Others, is in some degree owing to Nature, and the Ori∣ginal Disposition; the first Composition and Tem∣perament of the Brain; which makes a mighty difference according to the predominance of Moist and Hot, and the several Proportions, in which each of these Qualities are mixt: For the Minds of Men, and their Understandings, will vary won∣derfully, and they will be Judicious, Smart, Vali∣ant; or Weak, Dull, and Cowards, according to the laying of these Foundations at first. But then the Building upon that Groundwork is the Business of Instruction and Discipline; Experience, and get∣ting acquainted with the World. So that these Distinctions are partly Artificial and Acquir'd too, and a Man's own Industry and Observation is of great Use, to disabuse his Mind, and bring it to a Manly Sense of Things. I add upon this Occasi∣on, that we shall deceive our selves extremely, if we suppose any of these Classes consin'd to parti∣cular Professions or Denominations of Men; for there are some of all sorts in all Circumstances and Characters; High and Low, Learned and Igno∣rant, Good and Bad; some of the Meanest Souls in the Gown, and some of the last and most exalted Spirits in High Shoes; some of slender Capacities, but entirely Virtuous; and some of wonderful Na∣tural Endowments, who are Monsters of Vice. So that indeed, as the Differences themselves admit of great Variety, That of the several Degrees under each Division, and the Dispositions of the Persons so distinguish'd, is insinite and unconceivable.

[unspec 2] There is also another Distinction sometimes made between Men, * 1.2 with regard to the Abilities and In∣ternal Accomplishments of the Mind: For some are able to make their own Way, beat out a Pas∣sage where there was no Path, no Light before;

and are so become their own Masters in Virtue and Wisdom. These are happy Men indeed; Men of the largest Size; and there are but few to whom Nature hath been so partially bountiful. Others have need of Assistance; and of These a∣gain there are Two sorts. Some only want Infor∣mation; if you do but light them, and shew them, it is sufficient; They will follow readily of them∣selves. But Others require more help; a Torch and a Guide is not enough for Them; They have need to be supported, and taken by the Hand: A kind Friend to draw and pull them forward, and a Spur sometimes, to quicken them in their Pace. As for Those, whom Nature hath furnished so ill, that they are incapable of Instruction and Amendment, (which is the Case of some in the Lowest Class;) or Them who have corrupted Nature, and are grown restiff and intractable; (which is but too visible in many of the Se∣cond Class,) I mention them not; for They (like Beasts that will neither lead nor drive) can only be left to their own Ruine; despe∣rate, fool-hardy Wretches, of whom no Ac∣count at all is to be made, nor any Good to be expected.

Notes

• * 1.1

  Three Sorts and De∣grees of Men in the World.
• * 1.2

  Another Distinction