Essays of Michel de Montaigne Part 122

I marvellously challenge this vicious form of opinion: "He is of the League because he admires the graciousness of Monsieur de Guise; he is astonished at the King of Navarre's energy, therefore he is a Huguenot; he finds this to say of the manners of the king, he is therefore seditious in his heart." And I did not grant to the magistrate himself that he did well in condemning a book because it had placed a heretic --[Theodore de Beza.]--amongst the best poets of the time. Shall we not dare to say of a thief that he has a handsome leg? If a woman be a strumpet, must it needs follow that she has a foul smell? Did they in the wisest ages revoke the proud t.i.tle of Capitolinus they had before conferred on Marcus Manlius as conservator of religion and the public liberty, and stifle the memory of his liberality, his feats of arms, and military recompenses granted to his valour, because he, afterwards aspired to the sovereignty, to the prejudice of the laws of his country?

If we take a hatred against an advocate, he will not be allowed the next day to be eloquent. I have elsewhere spoken of the zeal that pushed on worthy men to the like faults. For my part, I can say, "Such an one does this thing ill, and another thing virtuously and well." So in the prognostication or sinister events of affairs they would have every one in his party blind or a blockhead, and that our persuasion and judgment should subserve not truth, but to the project of our desires. I should rather incline towards the other extreme; so much I fear being suborned by my desire; to which may be added that I am a little tenderly distrustful of things that I wish.

I have in my time seen wonders in the indiscreet and prodigious facility of people in suffering their hopes and belief to be led and governed, which way best pleased and served their leaders, despite a hundred mistakes one upon another, despite mere dreams and phantasms. I no more wonder at those who have been blinded and seduced by the fooleries of Apollonius and Mahomet. Their sense and understanding are absolutely taken away by their pa.s.sion; their discretion has no more any other choice than that which smiles upon them and encourages their cause.

I had princ.i.p.ally observed this in the beginning of our intestine distempers; that other, which has sprung up since, in imitating, has surpa.s.sed it; by which I am satisfied that it is a quality inseparable from popular errors; after the first, that rolls, opinions drive on one another like waves with the wind: a man is not a member of the body, if it be in his power to forsake it, and if he do not roll the common way.

But, doubtless, they wrong the just side when they go about to a.s.sist it with fraud; I have ever been against that practice: 'tis only fit to work upon weak heads; for the sound, there are surer and more honest ways to keep up their courage and to excuse adverse accidents.

Heaven never saw a greater animosity than that betwixt Caesar and Pompey, nor ever shall; and yet I observe, methinks, in those brave souls, a great moderation towards one another: it was a jealousy of honour and command, which did not transport them to a furious and indiscreet hatred, and was without malignity and detraction: in their hottest exploits upon one another, I discover some remains of respect and good-will: and am therefore of opinion that, had, it been possible, each of them would rather have done his business without the ruin of the other than with it.

Take notice how much otherwise matters went with Marius and Sylla.

We must not precipitate ourselves so headlong after our affections and interests. As, when I was young, I opposed myself to the progress of love which I perceived to advance too fast upon me, and had a care lest it should at last become so pleasing as to force, captivate, and wholly reduce me to its mercy: so I do the same upon all other occasions where my will is running on with too warm an appet.i.te. I lean opposite to the side it inclines to; as I find it going to plunge and make itself drunk with its own wine; I evade nouris.h.i.+ng its pleasure so far, that I cannot recover it without infinite loss. Souls that, through their own stupidity, only discern things by halves, have this happiness, that they smart less with hurtful things: 'tis a spiritual leprosy that has some show of health, and such a health as philosophy does not altogether contemn; but yet we have no reason to call it wisdom, as we often do.

And after this manner some one anciently mocked Diogeries, who, in the depth of winter and quite naked, went embracing an image of snow for a trial of his endurance: the other seeing him in this position, "Art thou now very cold?" said he. "Not at all," replied Diogenes. "Why, then,"

pursued the other, "what difficult and exemplary thing dost thou think thou doest in embracing that snow?" To take a true measure of constancy, one must necessarily know what the suffering is.

But souls that are to meet with adverse events and the injuries of fortune, in their depth and sharpness, that are to weigh and taste them according to their natural weight and bitterness, let such show their skill in avoiding the causes and diverting the blow. What did King Cotys do? He paid liberally for the rich and beautiful vessel that had been presented to him, but, seeing it was exceedingly brittle, he immediately broke it betimes, to prevent so easy a matter of displeasure against his servants. In like manner, I have willingly avoided all confusion in my affairs, and never coveted to have my estate contiguous to those of my relations, and such with whom I coveted a strict friends.h.i.+p; for thence matter of unkindness and falling out often proceeds. I formerly loved hazardous games of cards and dice; but have long since left them off, only for this reason that, with whatever good air I carried my losses, I could not help feeling vexed within. A man of honour, who ought to be touchily sensible of the lie or of an insult, and who is not to take a scurvy excuse for satisfaction, should avoid occasions of dispute.

I shun melancholy, crabbed men, as I would the plague; and in matters I cannot talk of without emotion and concern I never meddle, if not compelled by my duty:

"Melius non incipient, quam desinent."

["They had better never to begin than to have to desist."

--Seneca, Ep., 72.]

The surest way, therefore, is to prepare one's self beforehand for occasions.

I know very well that some wise men have taken another way, and have not feared to grapple and engage to the utmost upon several subjects these are confident of their own strength, under which they protect themselves in all ill successes, making their patience wrestle and contend with disaster:

"Velut rupes, vastum quae prodit in aequor, Obvia ventorum furiis, expostaque ponto, Vim cunctam atque minas perfert coelique marisque; Ipsa immota manens."

["As a rock, which projects into the vast ocean, exposed to the furious winds and the raging sea, defies the force and menaces of sky and sea, itself unshaken."--Virgil, AEneid, x. 693.]

Let us not attempt these examples; we shall never come up to them. They set themselves resolutely, and without agitation, to behold the ruin of their country, which possessed and commanded all their will: this is too much, and too hard a task for our commoner souls. Cato gave up the n.o.blest life that ever was upon this account; we meaner spirits must fly from the storm as far as we can; we must provide for sentiment, and not for patience, and evade the blows we cannot meet. Zeno, seeing Chremonides, a young man whom he loved, draw near to sit down by him, suddenly started up; and Cleanthes demanding of him the reason why he did so, "I hear," said he, "that physicians especially order repose, and forbid emotion in all tumours." Socrates does not say: "Do not surrender to the charms of beauty; stand your ground, and do your utmost to oppose it." "Fly it," says he; "shun the fight and encounter of it, as of a powerful poison that darts and wounds at a distance." And his good disciple, feigning or reciting, but, in my opinion, rather reciting than feigning, the rare perfections of the great Cyrus, makes him distrustful of his own strength to resist the charms of the divine beauty of that ill.u.s.trous Panthea, his captive, and committing the visiting and keeping her to another, who could not have so much liberty as himself. And the Holy Ghost in like manner:

"Ne nos inducas in tentationem."

["Lead us not into temptation."--St. Matthew, vi. 13.]

We do not pray that our reason may not be combated and overcome by concupiscence, but that it should not be so much as tried by it; that we should not be brought into a state wherein we are so much as to suffer the approaches, solicitations, and temptations of sin: and we beg of Almighty G.o.d to keep our consciences quiet, fully and perfectly delivered from all commerce of evil.

Such as say that they have reason for their revenging pa.s.sion, or any other sort of troublesome agitation of mind, often say true, as things now are, but not as they were: they speak to us when the causes of their error are by themselves nourished and advanced; but look backward--recall these causes to their beginning--and there you will put them to a nonplus. Will they have their faults less, for being of longer continuance; and that of an unjust beginning, the sequel can be just?

Whoever shall desire the good of his country, as I do, without fretting or pining himself, will be troubled, but will not swoon to see it threatening either its own ruin, or a no less ruinous continuance; poor vessel, that the waves, the winds, and the pilot toss and steer to so contrary designs!

"In tam diversa magister Ventus et unda trahunt."

He who does not gape after the favour of princes, as after a thing he cannot live without, does not much concern himself at the coldness of their reception and countenance, nor at the inconstancy of their wills.

He who does not brood over his children or his honours with a slavish propension, ceases not to live commodiously enough after their loss. He who does good princ.i.p.ally for his own satisfaction will not be much troubled to see men judge of his actions contrary to his merit. A quarter of an ounce of patience will provide sufficiently against such inconveniences. I find ease in this receipt, redeeming myself in the beginning as good cheap as I can; and find that by this means I have escaped much trouble and many difficulties. With very little ado I stop the first sally of my emotions, and leave the subject that begins to be troublesome before it transports me. He who stops not the start will never be able to stop the course; he who cannot keep them out will never, get them out when they are once got in; and he who cannot arrive at the beginning will never arrive at the end of all. Nor will he bear the fall who cannot sustain the shock:

"Etenim ipsae se impellunt, ubi semel a ratione discessum est; ipsaque sibi imbecillitas indulget, in altumque provehitur imprudens, nec reperit loc.u.m consistendi."

["For they throw themselves headlong when once they lose their reason; and infirmity so far indulges itself, and from want of prudence is carried out into deep water, nor finds a place to shelter it."--Cicero, Tusc. Quaes., iv. 18.]

I am betimes sensible of the little breezes that begin to sing and whistle within, forerunners of the storm:

"Ceu flamina prima c.u.m deprensa fremunt sylvis et caeca volutant Murmura, venturos nautis prodentia ventos."

["As the breezes, pent in the woods, first send out dull murmurs, announcing the approach of winds to mariners."--AEneid, x. 97.]

How often have I done myself a manifest injustice to avoid the hazard of having yet a worse done me by the judges, after an age of vexations, dirty and vile practices, more enemies to my nature than fire or the rack?

"Convenit a litibus, quantum licet, et nescio an paulo plus etiam quam licet, abhorrentem esse: est enim non modo liberale, paululum nonnunquam de suo jure decedere, sed interdum etiam fructuosum."

["A man should abhor lawsuits as much as he may, and I know not whether not something more; for 'tis not only liberal, but sometimes also advantageous, too, a little to recede from one's right.

--"Cicero, De Offic., ii. 18.]

Were we wise, we ought to rejoice and boast, as I one day heard a young gentleman of a good family very innocently do, that his mother had lost her cause, as if it had been a cough, a fever, or something very troublesome to keep. Even the favours that fortune might have given me through relations.h.i.+p or acquaintance with those who have sovereign authority in those affairs, I have very conscientiously and very carefully avoided employing them to the prejudice of others, and of advancing my pretensions above their true right. In fine, I have so much prevailed by my endeavours (and happily I may say it) that I am to this day a virgin from all suits in law; though I have had very fair offers made me, and with very just t.i.tle, would I have hearkened to them, and a virgin from quarrels too. I have almost pa.s.sed over a long life without any offence of moment, either active or pa.s.sive, or without ever hearing a worse word than my own name: a rare favour of Heaven.

Our greatest agitations have ridiculous springs and causes: what ruin did our last Duke of Burgundy run into about a cartload of sheepskins!

And was not the graving of a seal the first and princ.i.p.al cause of the greatest commotion that this machine of the world ever underwent?

--[The civil war between Marius and Sylla; see Plutarch's Life of Marius, c. 3.]--for Pompey and Caesar were but the offsets and continuation of the two others: and I have in my time seen the wisest heads in this kingdom a.s.sembled with great ceremony, and at the public expense, about treaties and agreements, of which the true decision, in the meantime, absolutely depended upon the ladies' cabinet council, and the inclination of some bit of a woman.

The poets very well understood this when they put all Greece and Asia to fire and sword about an apple. Look why that man hazards his life and honour upon the fortune of his rapier and dagger; let him acquaint you with the occasion of the quarrel; he cannot do it without blus.h.i.+ng: the occasion is so idle and frivolous.

A little thing will engage you in it; but being once embarked, all the cords draw; great provisions are then required, more hard and more important. How much easier is it not to enter in than it is to get out?

Now we should proceed contrary to the reed, which, at its first springing, produces a long and straight shoot, but afterwards, as if tired and out of breath, it runs into thick and frequent joints and knots, as so many pauses which demonstrate that it has no more its first vigour and firmness; 'twere better to begin gently and coldly, and to keep one's breath and vigorous efforts for the height and stress of the business. We guide affairs in their beginnings, and have them in our own power; but afterwards, when they are once at work, 'tis they that guide and govern us, and we are to follow them.

Yet do I not mean to say that this counsel has discharged me of all difficulty, and that I have not often had enough to do to curb and restrain my pa.s.sions; they are not always to be governed according to the measure of occasions, and often have their entries very sharp and violent. But still good fruit and profit may thence be reaped; except for those who in well-doing are not satisfied with any benefit, if reputation be wanting; for, in truth, such an effect is not valued but by every one to himself; you are better contented, but not more esteemed, seeing you reformed yourself before you got into the whirl of the dance, or that the provocative matter was in sight. Yet not in this only, but in all other duties of life also, the way of those who aim at honour is very different from that they proceed by, who propose to themselves order and reason. I find some who rashly and furiously rush into the lists and cool in the course. As Plutarch says, that those who, through false shame, are soft and facile to grant whatever is desired of them, are afterwards as facile to break their word and to recant; so he who enters lightly into a quarrel is apt to go as lightly out of it. The same difficulty that keeps me from entering into it, would, when once hot and engaged in quarrel, incite me to maintain it with great obstinacy and resolution. 'Tis the tyranny of custom; when a man is once engaged; he must go through with it, or die. "Undertake coolly," said Bias, "but pursue with ardour." For want of prudence, men fall into want of courage, which is still more intolerable.

Most accommodations of the quarrels of these days of ours are shameful and false; we only seek to save appearances, and in the meantime betray and disavow our true intentions; we salve over the fact. We know very well how we said the thing, and in what sense we spoke it, and the company know it, and our friends whom we have wished to make sensible of our advantage, understand it well enough too: 'tis at the expense of our frankness and of the honour of our courage, that we disown our thoughts, and seek refuge in falsities, to make matters up. We give ourselves the lie, to excuse the lie we have given to another. You are not to consider if your word or action may admit of another interpretation; 'tis your own true and sincere interpretation, your real meaning in what you said or did, that you are thenceforward to maintain, whatever it cost you. Men speak to your virtue and conscience, which are not things to be put under a mask; let us leave these pitiful ways and expedients to the jugglers of the law. The excuses and reparations that I see every day made and given to repair indiscretion, seem to me more scandalous than the indiscretion itself. It were better to affront your adversary a second time than to offend yourself by giving him so unmanly a satisfaction. You have braved him in your heat and anger, and you would flatter and appease him in your cooler and better sense; and by that means lay yourself lower and at his feet, whom before you pretended to overtop. I do not find anything a gentleman can say so vicious in him as unsaying what he has said is infamous, when to unsay it is authoritatively extracted from him; forasmuch as obstinacy is more excusable in a man of honour than pusillanimity. Pa.s.sions are as easy for me to evade, as they are hard for me to moderate:

"Exscinduntur facilius ammo, quam temperantur."

["They are more easily to be eradicated than governed."]

He who cannot attain the n.o.ble Stoical impa.s.sibility, let him secure himself in the bosom of this popular stolidity of mine; what they performed by virtue, I inure myself to do by temperament. The middle region harbours storms and tempests; the two extremes, of philosophers and peasants, concur in tranquillity and happiness:

"Felix, qui potuit rerum cognoscere causas, Atque metus omnes et inexorabile fatum Subjecit pedibus, strepitumque Acherontis avari!

Fortunatus et ille, Deos qui novit agrestes, Panaque, Sylvanumque senem, Nymphasque sorores!"

["Happy is he who could discover the causes of things, and place under his feet all fears and inexorable fate, and the sound of rapacious Acheron: he is blest who knows the country G.o.ds, and Pan, and old Sylva.n.u.s, and the sister nymphs."--Virgil, Georg., ii. 490.]

The births of all things are weak and tender; and therefore we should have our eyes intent on beginnings; for as when, in its infancy, the danger is not perceived, so when it is grown up, the remedy is as little to be found. I had every day encountered a million of crosses, harder to digest in the progress of ambition, than it has been hard for me to curb the natural propension that inclined me to it:

"Jure perhorrui Lath conspicuum tollere verticem."

["I ever justly feared to raise my head too high."

--Horace, Od.,iii. 16, 18.]

All public actions are subject to uncertain and various interpretations; for too many heads judge of them. Some say of this civic employment of mine (and I am willing to say a word or two about it, not that it is worth so much, but to give an account of my manners in such things), that I have behaved myself in it as a man who is too supine and of a languid temperament; and they have some colour for what they say. I endeavoured to keep my mind and my thoughts in repose;

"c.u.m semper natura, tum etiam aetate jam quietus;"