enough also to ancient books, their stories and their fables; for when a man spends too much time in travelling abroad he becomes a stranger in his own country; and so, when he is too curious concerning what went on in past ages, he is apt to remain ignorant of what is taking place in his own day.  I set a high price on eloquence, and I was in love with poetry; above all, I rejoiced in mathematics, but I knew nothing of its true use.

I revered our theology, but, since the way to heaven lies open to the ignorant no less than to the learned, and the revealed truths which lead thither are beyond our intelligence, I did not dare to submit them to my feeble reasonings.

In philosophy there is no truth which is not disputed, and which, consequently, is not doubtful; and, as to the other sciences, they all borrow their principles from philosophy.

Therefore, I entirely gave up the study of letters, and employed the rest of my youth in travelling, being resolved to seek no other science than that which I might find within myself, or in the Great Book of the World.

Here the best lesson that I learned was not to believe too firmly anything of which I had learnt merely by example and custom; and thus little by little was delivered from many errors which are liable to obscure the light of nature, and to diminish our capacity of hearing reason.  Finally, I resolved one day to study myself in the same way, and in this it seems to me I succeeded much better than if I had never departed from either my country or my books.

II.—­THE INTELLECTUAL CRISIS

Being in Germany, on my way to rejoin the army after the coronation of the Emperor [Ferdinand II.], I was lying at an inn where, in default of other conversation, I was at liberty to entertain my own thoughts.  Of these, one of the first was that often there is less perfection in works which are composite than in those which issue from a single hand.  Such was the case with buildings, cities, states; for a people which has made its laws from time to time to meet particular occasions will enjoy a less perfect polity than a people which from the beginning has observed the constitution of a far-sighted legislator.  This is very certain, that the estate of true religion, which God alone has ordained, must be incomparably better guided than any other.  And again, I considered that as, during our childhood, we had been governed by our appetites and our tutors, which are often at variance, which neither of them perhaps always gave us the best counsel, it is almost impossible that our judgments should be so pure and so solid as they would have been if we had had the perfect use of our reason from the time of our birth, and had never been guided by anything else.

Hence, as regarded the opinions that I had received into my belief, I thought that, as a private person may pull down his own house to build a finer, so I could not do better than remove them therefrom in order to replace them by sounder, or, after I should have adjusted them to the level of reason, to establish the same once more.