118. P. 101. The same thought is found in Moliere,
Les Femmes Savantes (act ii, scene 7). Here Mon-
taigne again shows his limitations, which, however, are
the limitations of his century. In Book iii, 3, he is
even more severe upon women, especially upon those
who would appear educated, and " speak and write after
a new and learned way ; and quote Plato and Aquinas,
in things which the first man they meet could deter-
mine as well. The learning that can not penetrate



NOTES. Igg

their minds hangs upon the tongue." ... "It is a
great folly to put out their own light and shine by bor-
rowed lustre." ..." It is because they do not sufifi-
ciently know themselves, or do themselyes justice. The
world has nothing fairer than they." ..." What need
have they of anything but to live beloved and honored ?
But if, nevertheless, it angers them to give precedence
to us in anything, and if they will insist upon having
their share in books, poetry is a diversion proper for
them. It is a lively, subtle, underhanded, and prating
art— all show and pleasure like themselves. They
may also get something from history. From the moral
part of philosophy they may select such teachings as
will help them to lengthen the pleasures of life and
gently to bear' the inconstancy of a lover, the rudeness
of a husband, the burden of years, wrinkles, and the
like. This is the utmost I would allow them in the
sciences."

119. P. 102. Seneca, Epist., 95. Eousseau also
expresses the same thought in Discours sur les Let-
tres.
120. P. 104. Cicero, De Nat. Deorum, v, 31. This
whole passage is a strong plea for moral training.
