So was I formerly
minded; and if I heard anybody speak either of ghosts coming back, or of
the prophecy of coming things, of spells, of witchcraft, or of any other
tale I could not digest--
Somnia, terrores magicos, miracula, sagas,
Nocturnos lemures, portentaque Thessala--
I felt a kind of compassion for the poor people who were made the
victims of such follies. And now I find that I was, at least, to be
as much pitied myself.... Reason has taught me that, so resolutely
to condemn a thing as false and impossible, is to boldly assume that
we have in our head the bounds and limits of the will of God and of
our common mother, Nature; and I now see that there is no more notable
folly in the world than to reduce them to the measure of our capacity
and of our self-sufficient judgment.' [3]
Not less weak than Montaigne's trust in human reason is that of Hamlet
when he fears 'the pales and forts of reason' may be broken down--
by the o'ergrowth of some complexion.
With such a mode of thought it is not to be wondered at that he should
welcome the first occasion when the task of his life may be revealed
to him by a heavenly messenger. Hoping that 'the questionable shape'
would not let him 'burst in ignorance,' but tell him why 'we fools of
Nature so horridly shake our disposition with thoughts beyond the
reaches of our souls,' he follows the spectral apparition.
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