"Practical sense," says he, "sometimes puts common sense apparently in the wrong, while acting, however, without the inspiration of the latter.
"This happens when it is an advantage, for the perfect equilibrium of the projects in question, that it should be maintained at the same pitch, in order that it may be understood by all.
"In the legendary days, snow the color of fire once fell on the inhabitants of a little village, who were all about to attend a religious ceremony.
"One man alone, an old philosopher, had remained at home because, at the time they were to leave, he suddenly fell ill.
"When his sufferings were relieved, he started out to join the others and found them committing all sorts of follies.
"Two among them were reviling one another, each one claiming that he was the only king.
"Some were weeping because they thought that they were changed into beasts.
"Others were screaming, without rime or reason, now embracing each other, now attacking one another furiously.
"Soon the wise man recognized that they had been affected by the fall of snow, which had made them crazy, and he tried to speak to them in the language of reason.
"But all these crazy people turned on him, crying out that he had just lost his reason and that he must be shut away.
"They undertook the task of taking him back to his home, but, as that was not to be accomplished without rough usage, he a.s.sumed the part indicated by practical sense; this man of common sense feigned insanity, and from the moment the insane people thought that he resembled them they let him alone and ceased to torment him.
"The philosopher profited by this fact to disarm their excitement, and, little by little, all the time indulging in a thousand eccentricities, which had no other object than to protect himself against them, he demonstrated their aberration to them."
Could not this story serve as an example to the majority of contemporary critics?
Is it not often necessary to appear to be denuded of common sense, to make the voice of reason dominate?
In the fable of Yoritomo, his philosopher proved his profound knowledge of the human heart, while he put in practise the power of practical sense in apparent opposition, however, to common sense.
We said this at the opening of the chapter: practical sense and common sense are two very near relatives, but they are two and not one.
LESSON X
THE MOST THOROUGH BUSINESS MAN
One of the principle advantages of common sense is that it protects the man who is gifted with it from hazardous enterprises, the risky character of which he scents.
Only to risk when possessing perfect knowledge of a subject is the sure means of never being drawn into a transaction by illusory hopes.
An exact conception of things is more indispensable to perfect success than a thousand other more brilliant but less substantial gifts.
"However," says Yoritomo, "in order to make success our own, it is not sufficient to have the knowledge of things, one must above all know oneself.
"On the great world-stage, each one occupies a place which at the start may not always be in the first rank.
"Nevertheless, work, intelligence, directness of thought and, above all, common sense, can exert a positive influence on the future superiority of the situation.
"Before everything else, it is indispensable that we should never delude ourselves about the position which we occupy.
"To define it exactly, one should call to mind the wise adage which says: Know thyself.
"But this knowledge is rare.
"Presumptuous persons readily imagine that they attract the eyes of every one, even if they be in the last rank.
"Timid persons will hide themselves behind others and, notwithstanding, they are very much aggrieved not to be seen.
"Ambitious persons push away the troublesome ones, in order that they themselves may get the first places.
"Lazy persons just let them do it.
"Irresolute persons hesitate before sitting down in vacant places and are consumed with regrets from the time they perceive that others, better prepared, take possession of them; the more so as they no longer get back their own, for, during their hesitation, another has seated, himself there.
"Enthusiasts fight to reach the first rank, but are so fatigued by their violent struggles that they fall, tired out, before they have attained their object.
"Obstinate people persist in coveting inaccessible places and spend strength without results, which they might have employed more judiciously.
"People of common sense are the only ones who experience no nervous tension because of this struggle.
"They calculate their chances, compute the time, do not disturb themselves uselessly, and never abandon their present position until they have a firm grasp on the following place.
"They do not seek to occupy a rank which their knowledge would not permit them to keep; they draw on that faculty with which they are gifted to learn the science of true proportion.
"They do not meddle in endeavors to reform laws; they submit to them, by learning how to adapt them to their needs, and respect them by seeking to subordinate their opinion to the principle on which they are based.
"Persons who have no common sense are the only ones to revolt against the laws of the country where they live.
"The wise man will recognize that they have been enacted to protect him and that to be opposed to their observance would be acting as an enemy to oneself."
However, people will say, if laws are so impeccable in their right to authority, how is it that their interpretation leads so often to disputes?
It is easy to reply that lawsuits are rarely inst.i.tuted by men of common sense; they leave this burden to people of evil intent, who imagine thus to make a doubtful cause triumph.
It must be conceded that this means succeeds at times with them, when they are dealing with timid or irresolute persons; but those who have contracted the habit of reasoning, and who never undertake anything without consulting common sense, will never allow themselves to be drawn into the by-paths of sophistry.
If they are forced to enter there temporarily, in order to pursue the adversary, who has hidden himself there, they will leave these paths as soon as necessity does not force them to remain there longer and with delight regain the broad road of rect.i.tude.
A few pages further on we find a reflection which the Shogun, always faithful to his principles of high morality, specially addresses to those who make a profession of humility.
"Obedience," he says, "ought to be considered as a means; but, for the one who wishes to succeed, in no sense can it be honored as a virtue.
"If it be a question of submission to law, that is nothing else but the performance of a strict duty; this is a kind of compact which the man of common sense concludes with society, to which he promises his support for the maintenance of a protection from which he will be the first to benefit.
"This obedience might be set down as selfishness were it not endorsed by common sense.