With sense all our knowledge
commences, and into sense all may be resolved. The soul, located in the
ventricles of the brain, is affected by the temperament of the
individual; the dry temperament produces acute intelligence; the moist,
memory; the hot, imagination. Dividing the intelligent soul into these
three faculties, he shows--after the manner which Francis Bacon
subsequently adopted--what branches of science correspond with each.
With regard to the nature of the soul he merely quotes opinions. The
belief in its immortality, he says, is the most universal of beliefs,
but the most feebly supported by reason. As to man's power of attaining
truth his scepticism is decided; and he plainly declares that none of
our faculties enable us to distinguish truth from error. In comparing
man with the lower animals, Charron insists that there are no breaks in
nature. The latter have reason; nay, they have virtue; and, though
inferior in some respects, in others they are superior. The estimate
formed of man is not, indeed, flattering. His most essential qualities
are vanity, weakness, inconstancy, presumption. Upon this view of human
nature and the human lot Charron founds his moral system. Equally
sceptical with Montaigne, and decidedly more cynical, he is
distinguished by a deeper and sterner tone. Man comes into the world to
endure; let him endure then, and that in silence. Our compassion should
be like that of God, who succours the suffering without sharing in their
pain. Avoid vulgar errors; cherish universal sympathy. Let no passion or
attachment become too powerful for restraint. Follow the customs and
laws which surround you. Morality has no connexion with religion. Reason
is the ultimate criterion.

Special interest attaches to Charron's treatment of religion. He insists
on the diversities in religions; he dwells also on what would indicate a
common origin. All grow from small beginnings and increase by a sort of
popular contagion; all teach that God is to be appeased by prayers,
presents, vows, but especially, and most irrationally, by human
suffering. Each is said by its devotees to have been given by
inspiration. In fact, however, a man is a Christian, Jew, or Mahommedan,
before he knows he is a man. One religion is built upon another. But
while he openly declares religion to be "strange to common sense," the
practical result at which Charron arrives is that one is not to sit in
judgment on his faith, but to be "simp