Whence spring all these abuses, if not from the disastrous inequality introduced among men by the distinction of talents and the cheapening of virtue?[163] People no longer ask of a man whether he has probity, but whether he is clever; nor of a book whether it is useful, but whether it is well written. And after all, what is this philosophy, what are these lessons of wisdom, to which we give the prize of enduring fame? To listen to these sages, would you not take them for a troop of charlatans, all bawling out in the market-place, Come to me, it is only I who never cheat you, and always give good measure? One maintains that there is no body, and that everything is mere representation; the other that there is no entity but matter, and no God but the universe: one that moral good and evil are chimeras; the other that men are wolves and may devour one another with the easiest conscience in the world. These are the marvellous personages on whom the esteem of contemporaries is lavished so long as they live, and to whom immortality is reserved after their death. And we have now invented the art of making their extravagances eternal, and thanks to the use of typographic characters the dangerous speculations of Hobbes and Spinoza will endure for ever. Surely when they perceive the terrible disorders which printing has already caused in Europe, sovereigns will take as much trouble to banish this deadly art from their states as they once took to introduce it. If there is perhaps no harm in allowing one or two men to give themselves up to the study of sciences and arts, it is only those who feel conscious of the strength required for advancing their subjects, who have any right to attempt to raise monuments to the glory of the human mind. We ought to have no tolerance for those compilers who rashly break open the gate of the sciences, and introduce into their sanctuary a populace that is unworthy even to draw near to it. It may be well that there should be philosophers, provided only and always that the people do not meddle with philosophising.[164] In short, there are two kinds of ignorance: one brutal and ferocious, springing from a bad heart, multiplying vices, degrading the reason, and debasing the soul: the other "a reasonable ignorance, which consists in limiting our curiosity to the extent of the faculties we have received; a modest ignorance, born of a lively love for virtue, and inspiring indifference only for what is not worthy of filling a man's heart, or fails to contribute to its improvement; a sweet and precious ignorance, the treasure of a pure soul at peace with itself, which finds all its blessedness in inward retreat, in testifying to itself its own innocence, and which feels no need of seeking a warped and hollow happiness in the opinion of other people as to its enlightenment."[165] * * * * *