Essays of Michel de Montaigne Part 31

present continually to your imagination Cato, Phocion, and Aristides, in whose presence the fools themselves will hide their faults, and make them controllers of all your intentions; should these deviate from virtue, your respect to those will set you right; they will keep you in this way to be contented with yourself; to borrow nothing of any other but yourself; to stay and fix your soul in certain and limited thoughts, wherein she may please herself, and having understood the true and real goods, which men the more enjoy the more they understand, to rest satisfied, without desire of prolongation of life or name." This is the precept of the true and natural philosophy, not of a boasting and prating philosophy, such as that of the two former.

ETEXT EDITOR'S BOOKMARKS:

A man must either imitate the vicious or hate them Abhorrence of the patient are necessary circ.u.mstances Acquire by his writings an immortal life Addict thyself to the study of letters Always the perfect religion And hate him so as you were one day to love him Archer that shoots over, misses as much as he that falls short Art that could come to the knowledge of but few persons Being over-studious, we impair our health and spoil our humour By the misery of this life, aiming at bliss in another Carnal appet.i.tes only supported by use and exercise Coming out of the same hole Common friends.h.i.+ps will admit of division Dost thou, then, old man, collect food for others' ears?

Either tranquil life, or happy death Enslave our own contentment to the power of another?

Entertain us with fables: astrologers and physicians Everything has many faces and several aspects Extremity of philosophy is hurtful Friends.h.i.+ps that the law and natural obligation impose upon us Gewgaw to hang in a cabinet or at the end of the tongue Gratify the G.o.ds and nature by ma.s.sacre and murder He took himself along with him He will choose to be alone Headache should come before drunkenness High time to die when there is more ill than good in living Honour of valour consists in fighting, not in subduing How uncertain duration these accidental conveniences are I bequeath to Areteus the maintenance of my mother I for my part always went the plain way to work.

I love temperate and moderate natures.

Impostures: very strangeness lends them credit In solitude, be company for thyself.--Tibullus In the meantime, their halves were begging at their doors Interdict all gifts betwixt man and wife It is better to die than to live miserable Judge by the eye of reason, and not from common report Knot is not so sure that a man may not half suspect it will slip Lascivious poet: Homer Laying themselves low to avoid the danger of falling Leave society when we can no longer add anything to it Little less trouble in governing a private family than a kingdom Love we bear to our wives is very lawful Man (must) know that he is his own Marriage Men should furnish themselves with such things as would float Methinks I am no more than half of myself Must for the most part entertain ourselves with ourselves Never represent things to you simply as they are No effect of virtue, to have stronger arms and legs Not in a condition to lend must forbid himself to borrow Nothing is so firmly believed, as what we least know O my friends, there is no friend: Aristotle Oftentimes agitated with divers pa.s.sions Ordinary friends.h.i.+ps, you are to walk with bridle in your hand Ought not only to have his hands, but his eyes, too, chaste Our judgments are yet sick Perfect friends.h.i.+p I speak of is indivisible Philosophy Phusicians cure by by misery and pain Prefer in bed, beauty before goodness Pretending to find out the cause of every accident Reputation: most useless, frivolous, and false coin that pa.s.ses Reserve a backshop, wholly our own and entirely free Rest satisfied, without desire of prolongation of life or name Stilpo lost wife, children, and goods Stilpo: thank G.o.d, nothing was lost of his Take two sorts of grist out of the same sack Taking things upon trust from vulgar opinion Tearing a body limb from limb by racks and torments The consequence of common examples There are defeats more triumphant than victories They can neither lend nor give anything to one another They have yet touched nothing of that which is mine They must be very hard to please, if they are not contented Things that engage us elsewhere and separate us from ourselves This decay of nature which renders him useless, burdensome This plodding occupation of bookes is as painfull as any other Those immodest and debauched tricks and postures Though I be engaged to one forme, I do not tie the world unto it t.i.tle of barbarism to everything that is not familiar To give a currency to his little pittance of learning To make their private advantage at the public expense Under fortune's favour, to prepare myself for her disgrace Vice of confining their belief to their own capacity We have lived enough for others We have more curiosity than capacity We still carry our fetters along with us When time begins to wear things out of memory Wherever the mind is perplexed, it is in an entire disorder Who can flee from himself Wise man never loses anything if he have himself Wise whose invested money is visible in beautiful villas Write what he knows, and as much as he knows, but no more You and companion are theatre enough to one another

ESSAYS OF MICHEL DE MONTAIGNE

Translated by Charles Cotton

Edited by William Carew Hazlitt

1877

CONTENTS OF VOLUME 7.

x.x.xIX. A consideration upon Cicero.

XL. That the relish of good and evil depends in a great measure upon opinion.

XLI. Not to communicate a man's honour.

XLII. Of the inequality amongst us.

XLIII. Of sumptuary laws.

XLIV. Of sleep.

XLV. Of the battle of Dreux.

XLVI. Of names.

XLVII. Of the uncertainty of our judgment.

CHAPTER x.x.xIX

A CONSIDERATION UPON CICERO

One word more by way of comparison betwixt these two. There are to be gathered out of the writings of Cicero and the younger Pliny (but little, in my opinion, resembling his uncle in his humours) infinite testimonies of a beyond measure ambitious nature; and amongst others, this for one, that they both, in the sight of all the world, solicit the historians of their time not to forget them in their memoirs; and fortune, as if in spite, has made the vanity of those requests live upon record down to this age of ours, while she has long since consigned the histories themselves to oblivion. But this exceeds all meanness of spirit in persons of such a quality as they were, to think to derive any great renown from babbling and prating; even to the publis.h.i.+ng of their private letters to their friends, and so withal, that though some of them were never sent, the opportunity being lost, they nevertheless presented them to the light, with this worthy excuse that they were unwilling to lose their labours and lucubrations. Was it not very well becoming two consuls of Rome, sovereign magistrates of the republic that commanded the world, to spend their leisure in contriving quaint and elegant missives, thence to gain the reputation of being versed in their own mother-tongues? What could a pitiful schoolmaster have done worse, whose trade it was thereby to get his living? If the acts of Xenophon and Caesar had not far transcended their eloquence, I scarce believe they would ever have taken the pains to have written them; they made it their business to recommend not their speaking, but their doing. And could the perfection of eloquence have added a l.u.s.tre suitable to a great personage, certainly Scipio and Laelius had never resigned the honour of their comedies, with all the luxuriances and elegances of the Latin tongue, to an African slave; for that the work was theirs, its beauty and excellence sufficiently declare; Terence himself confesses as much, and I should take it ill from any one that would dispossess me of that belief.

'Tis a kind of mockery and offence to extol a man for qualities misbecoming his condition, though otherwise commendable in themselves, but such as ought not, however, to be his chief talent; as if a man should commend a king for being a good painter, a good architect, a good marksman, or a good runner at the ring: commendations that add no honour, unless mentioned altogether and in the train of those that are properly applicable to him, namely, justice and the science of governing and conducting his people both in peace and war. At this rate, agriculture was an honour to Cyrus, and eloquence and the knowledge of letters to Charlemagne. I have in my time known some, who by writing acquired both their t.i.tles and fortune, disown their apprentices.h.i.+p, corrupt their style, and affect ignorance in so vulgar a quality (which also our nation holds to be rarely seen in very learned hands), and to seek a reputation by better qualities. Demosthenes' companions in the emba.s.sy to Philip, extolling that prince as handsome, eloquent, and a stout drinker, Demosthenes said that those were commendations more proper for a woman, an advocate, or a sponge, than for a king':

"Imperet bellante prior, jacentem Lenis in hostem."

["In the fight, overthrow your enemy, but be merciful to him when fallen.--"Horace, Carm. Saec., v. 51.]

'Tis not his profession to know either how to hunt or to dance well;

"Orabunt causas alii, coelique meatus Describent radio, et fulgentia sidera dicent; Hic regere imperio populos sciat."

["Let others plead at the bar, or describe the spheres, and point out the glittering stars; let this man learn to rule the nations."

--AEneid, vi. 849.]

Plutarch says, moreover, that to appear so excellent in these less necessary qualities is to produce witness against a man's self, that he has spent his time and applied his study ill, which ought to have been employed in the acquisition of more necessary and more useful things.

So that Philip, king of Macedon, having heard that great Alexander his son sing once at a feast to the wonder of the best musicians there: "Art thou not ashamed," said he to him, "to sing so well?" And to the same Philip a musician, with whom he was disputing about some things concerning his art: "Heaven forbid, sir," said he, "that so great a misfortune should ever befall you as to understand these things better than I." A king should be able to answer as Iphicrates did the orator, who pressed upon him in his invective after this manner: "And what art thou that thou bravest it at this rate? art thou a man at arms, art thou an archer, art thou a pikeman?"--"I am none of all this; but I know how to command all these." And Antisthenes took it for an argument of little value in Ismenias that he was commended for playing excellently well upon a flute.

I know very well, that when I hear any one dwell upon the language of my essays, I had rather a great deal he would say nothing: 'tis not so much to elevate the style as to depress the sense, and so much the more offensively as they do it obliquely; and yet I am much deceived if many other writers deliver more worth noting as to the matter, and, how well or ill soever, if any other writer has sown things much more materials or at all events more downright, upon his paper than myself. To bring the more in, I only muster up the heads; should I annex the sequel, I should trebly multiply the volume. And how many stories have I scattered up and down in this book that I only touch upon, which, should any one more curiously search into, they would find matter enough to produce infinite essays. Neither those stories nor my quotations always serve simply for example, authority, or ornament; I do not only regard them for the use I make of them: they carry sometimes besides what I apply them to, the seed of a more rich and a bolder matter, and sometimes, collaterally, a more delicate sound both to myself who will say no more about it in this place, and to others who shall be of my humour.

But returning to the speaking virtue: I find no great choice betwixt not knowing to speak anything but ill, and not knowing to speak anything but well.

"Non est ornamentum virile concimitas."

["A carefully arranged dress is no manly ornament."

--Seneca, Ep., 115.]

The sages tell us that, as to what concerns knowledge, 'tis nothing but philosophy; and as to what concerns effects, nothing but virtue, which is generally proper to all degrees and to all orders.

There is something like this in these two other philosophers, for they also promise eternity to the letters they write to their friends; but 'tis after another manner, and by accommodating themselves, for a good end, to the vanity of another; for they write to them that if the concern of making themselves known to future ages, and the thirst of glory, do yet detain them in the management of public affairs, and make them fear the solitude and retirement to which they would persuade them, let them never trouble themselves more about it, forasmuch as they shall have credit enough with posterity to ensure them that were there nothing else but the letters thus written to them, those letters will render their names as known and famous as their own public actions could do. And besides this difference, these are not idle and empty letters, that contain nothing but a fine jingle of well-chosen words and delicate couched phrases, but rather replete and abounding with grand discourses of reason, by which a man may render himself not more eloquent, but more wise, and that instruct us not to speak, but to do well. Away with that eloquence that enchants us with itself, and not with actual things!

unless you will allow that of Cicero to be of so supreme a perfection as to form a complete body of itself.

I shall farther add one story we read of him to this purpose, wherein his nature will much more manifestly be laid open to us. He was to make an oration in public, and found himself a little straitened for time to make himself ready at his ease; when Eros, one of his slaves, brought him word that the audience was deferred till the next day, at which he was so ravished with joy that he enfranchised him for the good news.

Upon this subject of letters, I will add this more to what has been already said, that it is a kind of writing wherein my friends think I can do something; and I am willing to confess I should rather have chosen to publish my whimsies that way than any other, had I had to whom to write; but I wanted such a settled intercourse, as I once had, to attract me to it, to raise my fancy, and to support me. For to traffic with the wind, as some others have done, and to forge vain names to direct my letters to, in a serious subject, I could never do it but in a dream, being a sworn enemy to all manner of falsification. I should have been more diligent and more confident had I had a judicious and indulgent friend whom to address, than thus to expose myself to the various judgments of a whole people, and I am deceived if I had not succeeded better. I have naturally a humorous and familiar style; but it is a style of my own, not proper for public business, but, like the language I speak, too compact, irregular, abrupt, and singular; and as to letters of ceremony that have no other substance than a fine contexture of courteous words, I am wholly to seek. I have neither faculty nor relish for those tedious tenders of service and affection; I believe little in them from others, and I should not forgive myself should I say to others more than I myself believe.

'Tis, doubtless, very remote from the present practice; for there never was so abject and servile prost.i.tution of offers: life, soul, devotion, adoration, va.s.sal, slave, and I cannot tell what, as now; all which expressions are so commonly and so indifferently posted to and fro by every one and to every one, that when they would profess a greater and more respectful inclination upon more just occasions, they have not wherewithal to express it. I mortally hate all air of flattery, which is the cause that I naturally fall into a shy, rough, and crude way of speaking, that, to such as do not know me, may seem a little to relish of disdain. I honour those most to whom I show the least honour, and where my soul moves with the greatest cheerfulness, I easily forget the ceremonies of look and gesture, and offer myself faintly and bluntly to them to whom I am the most devoted: methinks they should read it in my heart, and that the expression of my words does but injure the love I have conceived within. To welcome, take leave, give thanks, accost, offer my service, and such verbal formalities as the ceremonious laws of our modern civility enjoin, I know no man so stupidly unprovided of language as myself; and I have never been employed in writing letters of favour and recommendation, that he, in whose behalf it was written, did not think my mediation cold and imperfect. The Italians are great printers of letters; I do believe I have at least an hundred several volumes of them; of all which those of Annibale Caro seem to me to be the best. If all the paper I have scribbled to the ladies at the time when my hand was really prompted by my pa.s.sion, were now in being, there might, peradventure, be found a page worthy to be communicated to our young inamoratos, that are besotted with that fury. I always write my letters post-haste--so precipitately, that though I write intolerably ill, I rather choose to do it myself, than to employ another; for I can find none able to follow me: and I never transcribe any. I have accustomed the great ones who know me to endure my blots and dashes, and upon paper without fold or margin. Those that cost me the most pains, are the worst; when I once begin to draw it in by head and shoulders, 'tis a sign that I am not there. I fall too without premeditation or design; the first word begets the second, and so to the end of the chapter. The letters of this age consist more in fine edges and prefaces than in matter. Just as I had rather write two letters than close and fold up one, and always a.s.sign that employment to some other, so, when the real business of my letter is dispatched, I would with all my heart transfer it to another hand to add those long harangues, offers, and prayers, that we place at the bottom, and should be glad that some new custom would discharge us of that trouble; as also of superscribing them with a long legend of qualities and t.i.tles, which for fear of mistakes, I have often not written at all, and especially to men of the long robe and finance; there are so many new offices, such a dispensation and ordering of t.i.tles of honour, that 'tis hard to set them forth aright yet, being so dearly bought, they are neither to be altered nor forgotten without offence. I find it equally in bad taste to enc.u.mber the fronts and inscriptions of the books we commit to the press with such.

CHAPTER XL

THAT THE RELISH FOR GOOD AND EVIL DEPENDS IN GREAT MEASURE UPON THE OPINION WE HAVE OF THEM

Men (says an ancient Greek sentence)--[Manual of Epictetus, c. 10.]-- are tormented with the opinions they have of things and not by the things themselves. It were a great victory obtained for the relief of our miserable human condition, could this proposition be established for certain and true throughout. For if evils have no admission into us but by the judgment we ourselves make of them, it should seem that it is, then, in our own power to despise them or to turn them to good. If things surrender themselves to our mercy, why do we not convert and accommodate them to our advantage? If what we call evil and torment is neither evil nor torment of itself, but only that our fancy gives it that quality, it is in us to change it, and it being in our own choice, if there be no constraint upon us, we must certainly be very strange fools to take arms for that side which is most offensive to us, and to give sickness, want, and contempt a bitter and nauseous taste, if it be in our power to give them a pleasant relish, and if, fortune simply providing the matter, 'tis for us to give it the form. Now, that what we call evil is not so of itself, or at least to that degree that we make it, and that it depends upon us to give it another taste and complexion (for all comes to one), let us examine how that can be maintained.

If the original being of those things we fear had power to lodge itself in us by its own authority, it would then lodge itself alike, and in like manner, in all; for men are all of the same kind, and saving in greater and less proportions, are all provided with the same utensils and instruments to conceive and to judge; but the diversity of opinions we have of those things clearly evidences that they only enter us by composition; one person, peradventure, admits them in their true being, but a thousand others give them a new and contrary being in them. We hold death, poverty, and pain for our princ.i.p.al enemies; now, this death, which some repute the most dreadful of all dreadful things, who does not know that others call it the only secure harbour from the storms and tempests of life, the sovereign good of nature, the sole support of liberty, and the common and prompt remedy of all evils? And as the one expect it with fear and trembling, the others support it with greater ease than life. That one complains of its facility:

"Mors! utinam pavidos vitae subducere nolles.

Sed virtus to sola daret!"

["O death! wouldst that thou might spare the coward, but that valour alone should pay thee tribute."--Lucan, iv. 580.]