Essays of Michel de Montaigne Part 113

Every abridgment of a good book is a foolish abridgment Fault not to discern how far a man's worth extends Folly and absurdity are not to be cured by bare admonition Folly satisfied with itself than any reason can reasonably be Folly than to be moved and angry at the follies of the world Give us history, more as they receive it than as they believe it I every day hear fools say things that are not foolish I hail and caress truth in what quarter soever I find it I hate all sorts of tyranny, both in word and deed I love stout expressions amongst gentle men I was too frightened to be ill If it be the writer's wit or borrowed from some other Ignorance does not offend me, but the foppery of it.

It is not a book to read, 'tis a book to study and learn "It was what I was about to say; it was just my idea,"

Judge by justice, and choose men by reason Knock you down with the authority of their experience Learning improves fortunes enough, but not minds Liberality at the expense of others Malice must be employed to correct this arrogant ignorance Man must have a care not to do his master so great service Mix railing, indiscretion, and fury in his disputations Most men are rich in borrowed sufficiency My humour is unfit either to speak or write for beginners My reason is not obliged to bow and bend; my knees are Never oppose them either by word or sign, how false or absurd New World: sold it opinions and our arts at a very dear rate Obstinancy and heat in argument are the surest proofs of folly One must first know what is his own and what is not Our knowledge, which is a wretched foundation Pa.s.sion has already confounded his judgment Pinch the secret strings of our imperfections Practical Jokes: Tis unhandsome to fight in play Presumptive knowledge by silence Silent mien procured the credit of prudence and capacity Spectators can claim no interest in the honour and pleasure Study of books is a languis.h.i.+ng and feeble motion The cause of truth ought to be the common cause The event often justifies a very foolish conduct The ignorant return from the combat full of joy and triumph The very name Liberality sounds of Liberty.

There are some upon whom their rich clothes weep There is no merchant that always gains There is nothing single and rare in respect of nature They have heard, they have seen, they have done so and so They have not the courage to suffer themselves to be corrected Tis impossible to deal fairly with a fool To fret and vex at folly, as I do, is folly itself Transferring of money from the right owners to strangers Tutor to the ignorance and folly of the first we meet Tyrannic sourness not to endure a form contrary to one's own Universal judgments that I see so common, signify nothing "What he laughed at, being alone?"--"That I do laugh alone,"

We are not to judge of counsels by events We do not correct the man we hang; we correct others by him We neither see far forward nor far backward Whilst thou wast silent, thou seemedst to be some great thing Who has once been a very fool, will never after be very wise Wide of the mark in judging of their own works Wise may learn more of fools, than fools can of the wise

ESSAYS OF MICHEL DE MONTAIGNE

Translated by Charles Cotton

Edited by William Carew Hazlitt

1877

CONTENTS OF VOLUME 17.

IX. Of Vanity

CHAPTER IX

OF VANITY

There is, peradventure, no more manifest vanity than to write of it so vainly. That which divinity has so divinely expressed to us--["Vanity of vanities: all is vanity."--Eccles., i. 2.]--ought to be carefully and continually meditated by men of understanding. Who does not see that I have taken a road, in which, incessantly and without labour, I shall proceed so long as there shall be ink and paper in the world? I can give no account of my life by my actions; fortune has placed them too low: I must do it by my fancies. And yet I have seen a gentleman who only communicated his life by the workings of his belly: you might see on his premises a show of a row of basins of seven or eight days' standing; it was his study, his discourse; all other talk stank in his nostrils.

Here, but not so nauseous, are the excrements of an old mind, sometimes thick, sometimes thin, and always indigested. And when shall I have done representing the continual agitation and mutation of my thoughts, as they come into my head, seeing that Diomedes wrote six thousand books upon the sole subject of grammar?

[It was not Diomedes, but Didymus the grammarian, who, as Seneca (Ep., 88) tells us, wrote four not six thousand books on questions of vain literature, which was the princ.i.p.al study of the ancient grammarian.--Coste. But the number is probably exaggerated, and for books we should doubtless read pamphlets or essays.]

What, then, ought prating to produce, since prattling and the first beginning to speak, stuffed the world with such a horrible load of volumes? So many words for words only. O Pythagoras, why didst not thou allay this tempest? They accused one Galba of old for living idly; he made answer, "That every one ought to give account of his actions, but not of his home." He was mistaken, for justice also takes cognisance of those who glean after the reaper.

But there should be some restraint of law against foolish and impertinent scribblers, as well as against vagabonds and idle persons; which if there were, both I and a hundred others would be banished from the reach of our people. I do not speak this in jest: scribbling seems to be a symptom of a disordered and licentious age. When did we write so much as since our troubles? when the Romans so much, as upon the point of ruin? Besides that, the refining of wits does not make people wiser in a government: this idle employment springs from this, that every one applies himself negligently to the duty of his vocation, and is easily debauched from it.

The corruption of the age is made up by the particular contribution of every individual man; some contribute treachery, others injustice, irreligion, tyranny, avarice, cruelty, according to their power; the weaker sort contribute folly, vanity, and idleness; of these I am one.

It seems as if it were the season for vain things, when the hurtful oppress us; in a time when doing ill is common, to do but what signifies nothing is a kind of commendation. 'Tis my comfort, that I shall be one of the last who shall be called in question; and whilst the greater offenders are being brought to account, I shall have leisure to amend: for it would, methinks, be against reason to punish little inconveniences, whilst we are infested with the greater. As the physician Philotimus said to one who presented him his finger to dress, and who he perceived, both by his complexion and his breath, had an ulcer in his lungs: "Friend, it is not now time to play with your nails."

--[Plutarch, How we may distinguish a Flatterer from a Friend.]

And yet I saw, some years ago, a person, whose name and memory I have in very great esteem, in the very height of our great disorders, when there was neither law nor justice, nor magistrate who performed his office, no more than there is now, publish I know not what pitiful reformations about cloths, cookery, and law chicanery. Those are amus.e.m.e.nts wherewith to feed a people that are ill-used, to show that they are not totally forgotten. Those others do the same, who insist upon prohibiting particular ways of speaking, dances, and games, to a people totally abandoned to all sorts of execrable vices. 'Tis no time to bathe and cleanse one's self, when one is seized by a violent fever; it was for the Spartans alone to fall to combing and curling themselves, when they were just upon the point of running headlong into some extreme danger of their life.

For my part, I have that worse custom, that if my slipper go awry, I let my s.h.i.+rt and my cloak do so too; I scorn to mend myself by halves.

When I am in a bad plight, I fasten upon the mischief; I abandon myself through despair; I let myself go towards the precipice, and, as they say, "throw the helve after the hatchet"; I am obstinate in growing worse, and think myself no longer worth my own care; I am either well or ill throughout. 'T is a favour to me, that the desolation of this kingdom falls out in the desolation of my age: I better suffer that my ill be multiplied, than if my well had been disturbed.--[That, being ill, I should grow worse, than that, being well, I should grow ill.]--The words I utter in mishap are words of anger: my courage sets up its bristles, instead of letting them down; and, contrary to others, I am more devout in good than in evil fortune, according to the precept of Xenophon, if not according to his reason; and am more ready to turn up my eyes to heaven to return thanks, than to crave. I am more solicitous to improve my health, when I am well, than to restore it when I am sick; prosperities are the same discipline and instruction to me that adversities and rods are to others. As if good fortune were a thing inconsistent with good conscience, men never grow good but in evil fortune. Good fortune is to me a singular spur to modesty and moderation: an entreaty wins, a threat checks me; favour makes me bend, fear stiffens me.

Amongst human conditions this is common enough: to be better pleased with foreign things than with our own, and to love innovation and change:

"Ipsa dies ideo nos grato perluit haustu, Quod permutatis hora recurrit equis:"

["The light of day itself s.h.i.+nes more pleasantly upon us because it changes its horses every hour." Spoke of a water hour-gla.s.s, adds Cotton.]

I have my share. Those who follow the other extreme, of being quite satisfied and pleased with and in themselves, of valuing what they have above all the rest, and of concluding no beauty can be greater than what they see, if they are not wiser than we, are really more happy; I do not envy their wisdom, but their good fortune.

This greedy humour of new and unknown things helps to nourish in me the desire of travel; but a great many more circ.u.mstances contribute to it; I am very willing to quit the government of my house. There is, I confess, a kind of convenience in commanding, though it were but in a barn, and in being obeyed by one's people; but 'tis too uniform and languid a pleasure, and is, moreover, of necessity mixed with a thousand vexatious thoughts: one while the poverty and the oppression of your tenants: another, quarrels amongst neighbours: another, the trespa.s.ses they make upon you afflict you;

"Aut verberatae grandine vineae, Fundusque mendax, arbore nunc aquas Culpante, nunc torrentia agros Sidera, nunc hyemes iniquas."

["Or hail-smitten vines and the deceptive farm; now trees damaged by the rains, or years of dearth, now summer's heat burning up the petals, now destructive winters."--Horatius, Od., iii. I, 29.]

and that G.o.d scarce in six months sends a season wherein your bailiff can do his business as he should; but that if it serves the vines, it spoils the meadows:

"Aut nimiis torret fervoribus aetherius sol, Aut subiti perimunt imbres, gelidoeque pruinae, Flabraque ventorum violento turbine vexant;"

["Either the scorching sun burns up your fields, or sudden rains or frosts destroy your harvests, or a violent wind carries away all before it."--Lucretius, V. 216.]

to which may be added the new and neat-made shoe of the man of old, that hurts your foot,

[Leclerc maliciously suggests that this is a sly hit at Montaigne's wife, the man of old being the person mentioned in Plutarch's Life of Paulus Emilius, c. 3, who, when his friends reproached him for repudiating his wife, whose various merits they extolled, pointed to his shoe, and said, "That looks a nice well-made shoe to you; but I alone know where it pinches."]

and that a stranger does not understand how much it costs you, and what you contribute to maintain that show of order that is seen in your family, and that peradventure you buy too dear.

I came late to the government of a house: they whom nature sent into the world before me long eased me of that trouble; so that I had already taken another bent more suitable to my humour. Yet, for so much as I have seen, 'tis an employment more troublesome than hard; whoever is capable of anything else, will easily do this. Had I a mind to be rich, that way would seem too long; I had served my kings, a more profitable traffic than any other. Since I pretend to nothing but the reputation of having got nothing or dissipated nothing, conformably to the rest of my life, improper either to do good or ill of any moment, and that I only desire to pa.s.s on, I can do it, thanks be to G.o.d, without any great endeavour. At the worst, evermore prevent poverty by lessening your expense; 'tis that which I make my great concern, and doubt not but to do it before I shall be compelled. As to the rest, I have sufficiently settled my thoughts to live upon less than I have, and live contentedly:

"Non aestimatione census, verum victu atque cultu, terminantur pecunix modus."

["'Tis not by the value of possessions, but by our daily subsistence and tillage, that our riches are truly estimated."

--Cicero, Paradox, vi. 3.]

My real need does not so wholly take up all I have, that Fortune has not whereon to fasten her teeth without biting to the quick. My presence, heedless and ignorant as it is, does me great service in my domestic affairs; I employ myself in them, but it goes against the hair, finding that I have this in my house, that though I burn my candle at one end by myself, the other is not spared.

Journeys do me no harm but only by their expense, which is great, and more than I am well able to bear, being always wont to travel with not only a necessary, but a handsome equipage; I must make them so much shorter and fewer; I spend therein but the froth, and what I have reserved for such uses, delaying and deferring my motion till that be ready. I will not that the pleasure of going abroad spoil the pleasure of being retired at home; on the contrary, I intend they shall nourish and favour one another. Fortune has a.s.sisted me in this, that since my princ.i.p.al profession in this life was to live at ease, and rather idly than busily, she has deprived me of the necessity of growing rich to provide for the mult.i.tude of my heirs. If there be not enough for one, of that whereof I had so plentifully enough, at his peril be it: his imprudence will not deserve that I should wish him any more. And every one, according to the example of Phocion, provides sufficiently for his children who so provides for them as to leave them as much as was left him. I should by no means like Crates' way. He left his money in the hands of a banker with this condition--that if his children were fools, he should then give it to them; if wise, he should then distribute it to the most foolish of the people; as if fools, for being less capable of living without riches, were more capable of using them.

At all events, the damage occasioned by my absence seems not to deserve, so long as I am able to support it, that I should waive the occasions of diverting myself by that troublesome a.s.sistance.

There is always something that goes amiss. The affairs, one while of one house, and then of another, tear you to pieces; you pry into everything too near; your perspicacity hurts you here, as well as in other things.

I steal away from occasions of vexing myself, and turn from the knowledge of things that go amiss; and yet I cannot so order it, but that every hour I jostle against something or other that displeases me; and the tricks that they most conceal from me, are those that I the soonest come to know; some there are that, not to make matters worse, a man must himself help to conceal. Vain vexations; vain sometimes, but always vexations. The smallest and slightest impediments are the most piercing: and as little letters most tire the eyes, so do little affairs most disturb us. The rout of little ills more offend than one, how great soever. By how much domestic thorns are numerous and slight, by so much they p.r.i.c.k deeper and without warning, easily surprising us when least we suspect them.

[Now Homer shews us clearly enough how surprise gives the advantage; who represents Ulysses weeping at the death of his dog; and not weeping at the tears of his mother; the first accident, trivial as it was, got the better of him, coming upon him quite unexpectedly; he sustained the second, though more potent, because he was prepared for it. 'Tis light occasions that humble our lives. ]

I am no philosopher; evils oppress me according to their weight, and they weigh as much according to the form as the matter, and very often more.

If I have therein more perspicacity than the vulgar, I have also more patience; in short, they weigh with me, if they do not hurt me. Life is a tender thing, and easily molested. Since my age has made me grow more pensive and morose,

"Nemo enim resist.i.t sibi, c.u.m caeperit impelli,"