business is not designed for others, as that of all other books is.  In giving myself so continual and so exact an account of myself, have I lost my time?  For they who sometimes cursorily survey themselves only, do not so strictly examine themselves, nor penetrate so deep, as he who makes it his business, his study, and his employment, who intends a lasting record, with all his fidelity, and with all his force:  The most delicious pleasures digested within, avoid leaving any trace of themselves, and avoid the sight not only of the people, but of any other person.  How often has this work diverted me from troublesome thoughts? and all that are frivolous should be reputed so.  Nature has presented us with a large faculty of entertaining ourselves alone; and often calls us to it, to teach us that we owe ourselves in part to society, but chiefly and mostly to ourselves.  That I may habituate my fancy even to meditate in some method and to some end, and to keep it from losing itself and roving at random, ’tis but to give to body and to record all the little thoughts that present themselves to it.  I give ear to my whimsies, because I am to record them.  It often falls out, that being displeased at some action that civility and reason will not permit me openly to reprove, I here disgorge myself, not without design of public instruction:  and also these poetical lashes,

                   “Zon zur l’oeil, ion sur le groin,
                    Zon zur le dos du Sagoin,”

["A slap on his eye, a slap on his snout, a slap on Sagoin’s
back.”—­Marot.  Fripelippes, Valet de Marot a Sagoin.]

imprint themselves better upon paper than upon the flesh.  What if I listen to books a little more attentively than ordinary, since I watch if I can purloin anything that may adorn or support my own?  I have not at all studied to make a book; but I have in some sort studied because I had made it; if it be studying to scratch and pinch now one author, and then another, either by the head or foot, not with any design to form opinions from them, but to assist, second, and fortify those I already have embraced.  But whom shall we believe in the report he makes of himself in so corrupt an age? considering there are so few, if, any at all, whom we can believe when speaking of others, where there is less interest to lie.  The first thing done in the corruption of manners is banishing truth; for, as Pindar says, to be true is the beginning of a great virtue, and the first article that Plato requires in the governor of his Republic.  The truth of these days is not that which really is, but what every man persuades another man to believe; as we generally give the name of money not only to pieces of the dust alloy, but even to the false also, if they will pass.  Our nation has long been reproached with this vice; for Salvianus of Marseilles, who lived in the time of the Emperor Valentinian, says that lying and forswearing themselves is with the French not a vice, but a way of speaking.  He who would enhance this testimony, might say that it is now a virtue in them; men form and fashion themselves to it as to an exercise of honour; for dissimulation is one of the most notable qualities of this age.