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It is odd to see how men who take sides with dogma give themselves the airs of men who live for duty, while they regard the more curious among their fellows as licentious, trifling, irreverent and self-indulgent. The truth is, there is no greater luxury than dogma. It puts an eminence under the most stupid. At the same time I am not going to deny the pleasures of curiosity. We have only to see a cat looking up the chimney or examining the nooks of a box-room or looking over the edge of a trunk to see what is inside in order to realise that this is a vice, if it is a vice, which we inherit from the animals. We find a comparable curiosity in children and other simple creatures. Servants will rummage through drawer after drawer of old, dull letters out of idle curiosity. There are men who declare that no woman could be trusted not to read a letter. We persuade ourselves that man is a higher animal, above curiosity and a slave to his sense of honour. But man, too, likes to spy upon his neighbours when he is not indifferent to them. No scrupulous person of either sex would read another person’s letter surreptitiously. But that is not to say that we do not want to know what is in the letter. We can hardly see a parcel lying unopened in a hall without speculating on what it contains. We should always feel happier if the owner of the parcel indulged us to the point of opening it in our presence. I know a man whose curiosity extends so far as to set him uncorking any medicine-bottles he sees in a friend’s house, sniffing at them, and even sipping them to see what they taste like. “Oh, I have had that one,” he says, as he lingers over the bitter flavour of strychnine. “Let me see,” he reflects, as he sips another bottle, “there’s nux vomica in that.” Half the interesting books of the world were written by men who had just this sipping kind of curiosity. Curiosity was the chief pleasure of Montaigne and of Boswell. We cannot read an early book of science without finding signs of the pleasure of curiosity in its pages. Theophrastus, we may be sure, was a happy man when he wrote:

“However, there is one question which applies to all perfumes, namely, why it is that they appear to be sweetest when they come from the wrist; so that perfumers apply the scent to this part.”

To be curious about such matters would keep many a man entertained for an evening. Some people are so much in love with their curiosity that they object even to having it satisfied too quickly with an obvious explanation. We have an instance of this in a pleasant anecdote about Democritus, which Montaigne borrowed from Plutarch. Montaigne, who substitutes figs for cucumbers in the story, relates:

“Democritus, having eaten figs at his table that tasted of honey, fell presently to consider within himself whence they should derive this unusual sweetness; and to be satisfied in it, was about to rise from the table to see the place whence the figs had been gathered; which his maid observing, and having understood the cause, she smilingly told him that he need not trouble himself about that, for she had put them into a vessel in which there had been honey. He was vexed that she had thus deprived him of the occasion of this inquisition and robbed his curiosity of matter to work upon. ‘Go thy way,’ said he, ‘thou hast done me wrong; but for all that I will seek out the cause, as if it were natural’; and would willingly have found out some true reason for a false and imaginary effect.”

The novel-reader who becomes furious with someone for letting him into the secret of the end of the story is of the same mind as Democritus. “Go thy way,” he says in effect, “thou hast done me wrong.” The child protests in the same way to a too-informative elder: “You weren’t to tell me!” He would like to wander in the garden paths of curiosity. He has no wish to be led off hurriedly into the schoolroom of knowledge. He instinctively loves to guess. He loves at least to guess at one moment and to be told the next.