Project Gutenberg's The Essays of Montaigne, Volume 6, by Michel de Montaigne

This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org


Title: The Essays of Montaigne, Volume 6

Author: Michel de Montaigne

Release Date: September 17, 2006 [EBook #3586]

Language: English

Character set encoding: ASCII

*** START OF THIS PROJECT GUTENBERG EBOOK THE ESSAYS OF MONTAIGNE, VOLUME 6 ***




Produced by David Widger





ESSAYS OF MICHEL DE MONTAIGNE

Translated by Charles Cotton

Edited by William Carew Hazilitt

1877



CONTENTS OF VOLUME 6.

XXVII.    Of friendship.
XXVIII.   Nine-and-twenty sonnets of Estienne de la Boetie.
XXIX.     Of moderation.
XXX.      Of cannibals.
XXXI.     That a man is soberly to judge of the divine ordinances.
XXXII.    That we are to avoid pleasures, even at the expense of life.
XXXIII.   That fortune is oftentimes observed to act by the rule of
          reason.
XXXIV.    Of one defect in our government.
XXXV.     Of the custom of wearing clothes.
XXXVI.    Of Cato the Younger.
XXXVII.   That we laugh and cry for the same thing.
XXXVIII.  Of solitude.




CHAPTER XXVII

OF FRIENDSHIP

Having considered the proceedings of a painter that serves me, I had a
mind to imitate his way.  He chooses the fairest place and middle of any
wall, or panel, wherein to draw a picture, which he finishes with his
utmost care and art, and the vacuity about it he fills with grotesques,
which are odd fantastic figures without any grace but what they derive
from their variety, and the extravagance of their shapes.  And in truth,
what are these things I scribble, other than grotesques and monstrous
bodies, made of various parts, without any certain figure, or any other
than accidental order, coherence, or proportion?

               "Desinit in piscem mulier formosa superne."

          ["A fair woman in her upper form terminates in a fish."
          --Horace, De Arte Poetica, v. 4.]

In this second part I go hand in hand with my painter; but fall very
short of him in the first and the better, my power of handling not being
such, that I dare to offer at a rich piece, finely polished, and set off
according to art.  I have therefore thought fit to borrow one of Estienne
de la Boetie, and such a one as shall honour and adorn all the rest of my
work--namely, a discourse that he called 'Voluntary Servitude'; but,
since, those who did not know him have properly enough called it "Le
contr Un."  He wrote in his youth,--["Not being as yet eighteen years
old."--Edition of 1588.] by way of essay, in honour of liberty against
tyrants; and it has since run through the hands of men of great learning
and judgment, not without singular and merited commendation; for it is
finely written, and as full as anything can possibly be.  And yet one may
confidently say it is far short of what he was able to do; and if in that
more mature age, wherein I had the happiness to know him, he had taken a
design like this of mine, to commit his thoughts to writing, we should
have seen a great many rare things, and such as would have gone very near
to have rivalled the best writings of antiquity: for in natural parts
especially, I know no man comparable to him.  But he has left nothing
behind him, save this treatise only (and that too by chance, for I
believe he never saw it after it first went out of his hands), and some
observations upon that edict of January--[1562, which granted to the
Huguenots the public exercise of their religion.]--made famous by our
civil-wars, which also shall elsewhere, peradventure, find a place.
These were all I could recover of his remains, I to whom with so
affectionate a remembrance, upon his death-bed, he by his last will
bequeathed his library and papers, the little book of his works only
excepted, which I committed to the press.  And this particular obligation
I have to this treatise of his, that it was the occasion of my first
coming acquainted with him; for it was showed to me long before I had the
good fortune to know him; and the first knowledge of his name, proving
the first cause and foundation of a friendship, which we afterwards
improved and maintained, so long as God was pleased to continue us
together, so perfect, inviolate, and entire, that certainly the like is
hardly to be found in story, and amongst the men of this age, there is no
sign nor trace of any such thing in use; so much concurrence is required
to the building of such a one, that 'tis much, if fortune bring it but
once to pass in three ages.

There is nothing to which nature seems so much to have inclined us, as to
society; and Aristotle , says that the good legislators had more respect
to friendship than to justice.  Now the most supreme point of its
perfection is this: for, generally, all those that pleasure, profit,
public or private interest create and nourish, are so much the less
beautiful and generous, and so much the less friendships, by how much
they mix another cause, and design, and fruit in friendship, than itself.
Neither do the four ancient kinds, natural, social, hospitable, venereal,
either separately or jointly, make up a true and perfect friendship.

That of children to parents is rather respect: friendship is nourished by
communication, which cannot by reason of the great disparity, be betwixt
these, but would rather perhaps offend the duties of nature; for neither
are all the secret thoughts of fathers fit to be communicated to
children, lest it beget an indecent familiarity betwixt them; nor can the
advices and reproofs, which is one of the principal offices of
friendship, be properly performed by the son to the father.  There are
some countries where 'twas the custom for children to kill their fathers;
and others, where the fathers killed their children, to avoid their being
an impediment one to another in life; and naturally the expectations of
the one depend upon the ruin of the other.  There have been great
philosophers who have made nothing of this tie of nature, as Aristippus
for one, who being pressed home about the affection he owed to his
children, as being come out of him, presently fell to spit, saying, that
this also came out of him, and that we also breed worms and lice; and
that other, that Plutarch endeavoured to reconcile to his brother:
"I make never the more account of him," said he, "for coming out of the
same hole."  This name of brother does indeed carry with it a fine and
delectable sound, and for that reason, he and I called one another
brothers but the complication of interests, the division of estates, and
that the wealth of the one should be the property of the other, strangely
relax and weaken the fraternal tie: brothers pursuing their fortune and
advancement by the same path, 'tis hardly possible but they must of
necessity often jostle and hinder one another.  Besides, why is it
necessary that the correspondence of manners, parts, and inclinations,
which begets the true and perfect friendships, should always meet in
these relations?  The father and the son may be of quite contrary
humours, and so of brothers: he is my son, he is my brother; but he is
passionate, ill-natured, or a fool.  And moreover, by how much these are
friendships that the law and natural obligation impose upon us, so much
less is there of our own choice and voluntary freedom; whereas that
voluntary liberty of ours has no production more promptly and; properly
its own than affection and friendship.  Not that I have not in my own
person experimented all that can possibly be expected of that kind,
having had the best and most indulgent father, even to his extreme old
age, that ever was, and who was himself descended from a family for many
generations famous and exemplary for brotherly concord:

                                   "Et ipse
                    Notus in fratres animi paterni."

     ["And I myself, known for paternal love toward my brothers."
     --Horace, Ode, ii. 2, 6.]

We are not here to bring the love we bear to women, though it be an act
of our own choice, into comparison, nor rank it with the others.  The
fire of this, I confess,

                   "Neque enim est dea nescia nostri
                    Qux dulcem curis miscet amaritiem,"

     ["Nor is the goddess unknown to me who mixes a sweet bitterness
     with my love."---Catullus, lxviii. 17.]

is more active, more eager, and more sharp: but withal, 'tis more
precipitant, fickle, moving, and inconstant; a fever subject to
intermissions and paroxysms, that has seized but on one part of us.
Whereas in friendship, 'tis a general and universal fire, but temperate
and equal, a constant established heat, all gentle and smooth, without
poignancy or roughness.  Moreover, in love, 'tis no other than frantic
desire for that which flies from us:

              "Come segue la lepre il cacciatore
               Al freddo, al caldo, alla montagna, al lito;
               Ne piu l'estima poi the presa vede;
               E sol dietro a chi fugge affretta il piede"

     ["As the hunter pursues the hare, in cold and heat, to the mountain,
     to the shore, nor cares for it farther when he sees it taken, and
     only delights in chasing that which flees from him."--Aristo, x. 7.]

so soon as it enters unto the terms of friendship, that is to say, into a
concurrence of desires, it vanishes and is gone, fruition destroys it,
as having only a fleshly end, and such a one as is subject to satiety.
Friendship, on the contrary, is enjoyed proportionably as it is desired;
and only grows up, is nourished and improved by enjoyment, as being of
itself spiritual, and the soul growing still more refined by practice.
Under this perfect friendship, the other fleeting affections have in my
younger years found some place in me, to say nothing of him, who himself
so confesses but too much in his verses; so that I had both these
passions, but always so, that I could myself well enough distinguish
them, and never in any degree of comparison with one another; the first
maintaining its flight in so lofty and so brave a place, as with disdain
to look down, and see the other flying at a far humbler pitch below.

As concerning marriage, besides that it is a covenant, the entrance into
which only is free, but the continuance in it forced and compulsory,
having another dependence than that of our own free will, and a bargain
commonly contracted to other ends, there almost always happens a thousand
intricacies in it to unravel, enough to break the thread and to divert
the current of a lively affection: whereas friendship has no manner of
business or traffic with aught but itself.  Moreover, to say truth, the
ordinary talent of women is not such as is sufficient to maintain the
conference and communication required to the support of this sacred tie;
nor do they appear to be endued with constancy of mind, to sustain the
pinch of so hard and durable a knot.  And doubtless, if without this,
there could be such a free and voluntary familiarity contracted, where
not only the souls might have this entire fruition, but the bodies also
might share in the alliance, and a man be engaged throughout, the
friendship would certainly be more full and perfect; but it is without
example that this sex has ever yet arrived at such perfection; and, by
the common consent of the ancient schools, it is wholly rejected from it.

That other Grecian licence is justly abhorred by our manners, which also,
from having, according to their practice, a so necessary disparity of age
and difference of offices betwixt the lovers, answered no more to the
perfect union and harmony that we here require than the other:

         "Quis est enim iste amor amicitiae? cur neque deformem
          adolescentem quisquam amat, neque formosum senem?"

     ["For what is that friendly love? why does no one love a deformed
     youth or a comely old man?"--Cicero, Tusc.  Quaes., iv. 33.]

Neither will that very picture that the Academy presents of it, as I
conceive, contradict me, when I say, that this first fury inspired by the
son of Venus into the heart of the lover, upon sight of the flower and
prime of a springing and blossoming youth, to which they allow all the
insolent and passionate efforts that an immoderate ardour can produce,
was simply founded upon external beauty, the false image of corporal
generation; for it could not ground this love upon the soul, the sight of
which as yet lay concealed, was but now springing, and not of maturity to
blossom; that this fury, if it seized upon a low spirit, the means by
which it preferred its suit were rich presents, favour in advancement to
dignities, and such trumpery, which they by no means approve; if on a
more generous soul, the pursuit was suitably generous, by philosophical
instructions, precepts to revere religion, to obey the laws, to die for
the good of one's country; by examples of valour, prudence, and justice,
the lover studying to render himself acceptable by the grace and beauty
of the soul, that of his body being long since faded and decayed, hoping
by this mental society to establish a more firm and lasting contract.
When this courtship came to effect in due season (for that which they do
not require in the lover, namely, leisure and discretion in his pursuit,
they strictly require in the person loved, forasmuch as he is to judge of
an internal beauty, of difficult knowledge and abstruse discovery), then
there sprung in the person loved the desire of a spiritual conception;
by the mediation of a spiritual beauty.  This was the principal; the
corporeal, an accidental and secondary matter; quite the contrary as to
the lover.  For this reason they prefer the person beloved, maintaining
that the gods in like manner preferred him too, and very much blame the
poet AEschylus for having, in the loves of Achilles and Patroclus, given
the lover's part to Achilles, who was in the first and beardless flower
of his adolescence, and the handsomest of all the Greeks.  After this
general community, the sovereign, and most worthy part presiding and
governing, and performing its proper offices, they say, that thence great
utility was derived, both by private and public concerns; that it
constituted the force and power of the countries where it prevailed, and
the chiefest security of liberty and justice.  Of which the healthy loves
of Harmodius and Aristogiton are instances.  And therefore it is that
they called it sacred and divine, and conceive that nothing but the
violence of tyrants and the baseness of the common people are inimical to
it.  Finally, all that can be said in favour of the Academy is, that it
was a love which ended in friendship, which well enough agrees with the
Stoical definition of love:

              "Amorem conatum esse amicitiae faciendae
               ex pulchritudinis specie."

     ["Love is a desire of contracting friendship arising from the beauty
     of the object."--Cicero, Tusc. Quaes., vi. 34.]

I return to my own more just and true description:

          "Omnino amicitiae, corroboratis jam confirmatisque,
          et ingeniis, et aetatibus, judicandae sunt."

     ["Those are only to be reputed friendships that are fortified and
     confirmed by judgement and the length of time."
     --Cicero, De Amicit., c. 20.]

For the rest, what we commonly call friends and friendships, are nothing
but acquaintance and familiarities, either occasionally contracted, or
upon some design, by means of which there happens some little intercourse
betwixt our souls.  But in the friendship I speak of, they mix and work
themselves into one piece, with so universal a mixture, that there is no
more sign of the seam by which they were first conjoined.  If a man
should importune me to give a reason why I loved him, I find it could no
otherwise be expressed, than by making answer: because it was he, because
it was I.  There is, beyond all that I am able to say, I know not what
inexplicable and fated power that brought on this union.  We sought one
another long before we met, and by the characters we heard of one
another, which wrought upon our affections more than, in reason, mere
reports should do; I think 'twas by some secret appointment of heaven.
We embraced in our names; and at our first meeting, which was
accidentally at a great city entertainment, we found ourselves so
mutually taken with one another, so acquainted, and so endeared betwixt
ourselves, that from thenceforward nothing was so near to us as one
another.  He wrote an excellent Latin satire, since printed, wherein he
excuses the precipitation of our intelligence, so suddenly come to
perfection, saying, that destined to have so short a continuance, as
begun so late (for we were both full-grown men, and he some years the
older), there was no time to lose, nor were we tied to conform to the
example of those slow and regular friendships, that require so many
precautions of long preliminary conversation: This has no other idea than
that of itself, and can only refer to itself: this is no one special
consideration, nor two, nor three, nor four, nor a thousand; 'tis I know
not what quintessence of all this mixture, which, seizing my whole will,
carried it to plunge and lose itself in his, and that having seized his
whole will, brought it back with equal concurrence and appetite to plunge
and lose itself in mine.  I may truly say lose, reserving nothing to
ourselves that was either his or mine.--[All this relates to Estienne de
la Boetie.]

When Laelius,--[Cicero, De Amicit., c. II.]--in the presence of the
Roman consuls, who after thay had sentenced Tiberius Gracchus, prosecuted
all those who had had any familiarity with him also; came to ask Caius
Blosius, who was his chiefest friend, how much he would have done for
him, and that he made answer:  "All things."--"How!  All things!"  said
Laelius.  "And what if he had commanded you to fire our temples?"--"He
would never have commanded me that," replied Blosius.--"But what if he
had?" said Laelius.--"I would have obeyed him," said the other.  If he
was so perfect a friend to Gracchus as the histories report him to have
been, there was yet no necessity of offending the consuls by such a bold
confession, though he might still have retained the assurance he had of
Gracchus' disposition.  However, those who accuse this answer as
seditious, do not well understand the mystery; nor presuppose, as it was
true, that he had Gracchus' will in his sleeve, both by the power of a
friend, and the perfect knowledge he had of the man: they were more
friends than citizens, more friends to one another than either enemies or
friends to their country, or than friends to ambition and innovation;
having absolutely given up themselves to one another, either held
absolutely the reins of the other's inclination; and suppose all this
guided by virtue, and all this by the conduct of reason, which also
without these it had not been possible to do, Blosius' answer was such as
it ought to be.  If any of their actions flew out of the handle, they
were neither (according to my measure of friendship) friends to one
another, nor to themselves.  As to the rest, this answer carries no worse
sound, than mine would do to one that should ask me: "If your will should
command you to kill your daughter, would you do it?" and that I should
make answer, that I would; for this expresses no consent to such an act,
forasmuch as I do not in the least suspect my own will, and as little
that of such a friend.  'Tis not in the power of all the eloquence in the
world, to dispossess me of the certainty I have of the intentions and
resolutions of my friend; nay, no one action of his, what face soever it
might bear, could be presented to me, of which I could not presently,
and at first sight, find out the moving cause.  Our souls had drawn so
unanimously together, they had considered each other with so ardent an
affection, and with the like affection laid open the very bottom of our
hearts to one another's view, that I not only knew his as well as my own;
but should certainly in any concern of mine have trusted my interest much
more willingly with him, than with myself.

Let no one, therefore, rank other common friendships with such a one as
this.  I have had as much experience of these as another, and of the most
perfect of their kind: but I do not advise that any should confound the
rules of the one and the other, for they would find themselves much
deceived.  In those other ordinary friendships, you are to walk with
bridle in your hand, with prudence and circumspection, for in them the
knot is not so sure that a man may not half suspect it will slip.  "Love
him," said Chilo,--[Aulus Gellius, i. 3.]--"so as if you were one day to
hate him; and hate him so as you were one day to love him."  This
precept, though abominable in the sovereign and perfect friendship I
speak of, is nevertheless very sound as to the practice of the ordinary
and customary ones, and to which the saying that Aristotle had so
frequent in his mouth, "O my friends, there is no friend," may very fitly
be applied.  In this noble commerce, good offices, presents, and
benefits, by which other friendships are supported and maintained, do not
deserve so much as to be mentioned; and the reason is the concurrence of
our wills; for, as the kindness I have for myself receives no increase,
for anything I relieve myself withal in time of need (whatever the Stoics
say), and as I do not find myself obliged to myself for any service I do
myself: so the union of such friends, being truly perfect, deprives them
of all idea of such duties, and makes them loathe and banish from their
conversation these words of division and distinction, benefits,
obligation, acknowledgment, entreaty, thanks, and the like.  All things,
wills, thoughts, opinions, goods, wives, children, honours, and lives,
being in effect common betwixt them, and that absolute concurrence of
affections being no other than one soul in two bodies (according to that
very proper definition of Aristotle), they can neither lend nor give
anything to one another.  This is the reason why the lawgivers, to honour
marriage with some resemblance of this divine alliance, interdict all
gifts betwixt man and wife; inferring by that, that all should belong to
each of them, and that they have nothing to divide or to give to each
other.

If, in the friendship of which I speak, one could give to the other, the
receiver of the benefit would be the man that obliged his friend; for
each of them contending and above all things studying how to be useful to
the other, he that administers the occasion is the liberal man, in giving
his friend the satisfaction of doing that towards him which above all
things he most desires.  When the philosopher Diogenes wanted money, he
used to say, that he redemanded it of his friends, not that he demanded
it.  And to let you see the practical working of this, I will here
produce an ancient and singular example.  Eudamidas, a Corinthian, had
two friends, Charixenus a Sicyonian and Areteus a Corinthian; this man
coming to die, being poor, and his two friends rich, he made his will
after this manner.  "I bequeath to Areteus the maintenance of my mother,
to support and provide for her in her old age; and to Charixenus I
bequeath the care of marrying my daughter, and to give her as good a
portion as he is able; and in case one of these chance to die, I hereby
substitute the survivor in his place."  They who first saw this will made
themselves very merry at the contents: but the legatees, being made
acquainted with it, accepted it with very great content; and one of them,
Charixenus, dying within five days after, and by that means the charge of
both duties devolving solely on him, Areteus nurtured the old woman with
very great care and tenderness, and of five talents he had in estate, he
gave two and a half in marriage with an only daughter he had of his own,
and two and a half in marriage with the daughter of Eudamidas, and on one
and the same day solemnised both their nuptials.

This example is very full, if one thing were not to be objected, namely
the multitude of friends for the perfect friendship I speak of is
indivisible; each one gives himself so entirely to his friend, that he
has nothing left to distribute to others: on the contrary, is sorry that
he is not double, treble, or quadruple, and that he has not many souls
and many wills, to confer them all upon this one object.  Common
friendships will admit of division; one may love the beauty of this
person, the good-humour of that, the liberality of a third, the paternal
affection of a fourth, the fraternal love of a fifth, and so of the rest:
but this friendship that possesses the whole soul, and there rules and
sways with an absolute sovereignty, cannot possibly admit of a rival.
If two at the same time should call to you for succour, to which of them
would you run?  Should they require of you contrary offices, how could
you serve them both?  Should one commit a thing to your silence that it
were of importance to the other to know, how would you disengage
yourself?  A unique and particular friendship dissolves all other
obligations whatsoever: the secret I have sworn not to reveal to any
other, I may without perjury communicate to him who is not another, but
myself.  'Tis miracle enough certainly, for a man to double himself, and
those that talk of tripling, talk they know not of what.  Nothing is
extreme, that has its like; and he who shall suppose, that of two, I love
one as much as the other, that they mutually love one another too, and
love me as much as I love them, multiplies into a confraternity the most
single of units, and whereof, moreover, one alone is the hardest thing in
the world to find.  The rest of this story suits very well with what I
was saying; for Eudamidas, as a bounty and favour, bequeaths to his
friends a legacy of employing themselves in his necessity; he leaves them
heirs to this liberality of his, which consists in giving them the
opportunity of conferring a benefit upon him; and doubtless, the force of
friendship is more eminently apparent in this act of his, than in that of
Areteus.  In short, these are effects not to be imagined nor comprehended
by such as have not experience of them, and which make me infinitely
honour and admire the answer of that young soldier to Cyrus, by whom
being asked how much he would take for a horse, with which he had won the
prize of a race, and whether he would exchange him for a kingdom?
--"No, truly, sir," said he, "but I would give him with all my heart,
to get thereby a true friend, could I find out any man worthy of that
alliance."--[Xenophon, Cyropadia, viii.  3.]--He did not say ill in
saying, "could I find": for though one may almost everywhere meet with
men sufficiently qualified for a superficial acquaintance, yet in this,
where a man is to deal from the very bottom of his heart, without any
manner of reservation, it will be requisite that all the wards and
springs be truly wrought and perfectly sure.

In confederations that hold but by one end, we are only to provide
against the imperfections that particularly concern that end.  It can be
of no importance to me of what religion my physician or my lawyer is;
this consideration has nothing in common with the offices of friendship
which they owe me; and I am of the same indifference in the domestic
acquaintance my servants must necessarily contract with me.  I never
inquire, when I am to take a footman, if he be chaste, but if he be
diligent; and am not solicitous if my muleteer be given to gaming, as if
he be strong and able; or if my cook be a swearer, if he be a good cook.
I do not take upon me to direct what other men should do in the
government of their families, there are plenty that meddle enough with
that, but only give an account of my method in my own:

          "Mihi sic usus est: tibi, ut opus est facto, face."

     ["This has been my way; as for you, do as you find needful.
     --"Terence, Heaut., i. I., 28.]

For table-talk, I prefer the pleasant and witty before the learned and
the grave; in bed, beauty before goodness; in common discourse the ablest
speaker, whether or no there be sincerity in the case.  And, as he that
was found astride upon a hobby-horse, playing with his children,
entreated the person who had surprised him in that posture to say nothing
of it till himself came to be a father,--[Plutarch, Life of Agesilaus,
c.  9.]--supposing that the fondness that would then possess his own
soul, would render him a fairer judge of such an action; so I, also,
could wish to speak to such as have had experience of what I say: though,
knowing how remote a thing such a friendship is from the common practice,
and how rarely it is to be found, I despair of meeting with any such
judge.  For even these discourses left us by antiquity upon this subject,
seem to me flat and poor, in comparison of the sense I have of it, and in
this particular, the effects surpass even the precepts of philosophy.

               "Nil ego contulerim jucundo sanus amico."

     ["While I have sense left to me, there will never be anything more
     acceptable to me than an agreeable friend."
     --Horace, Sat., i. 5, 44.]

The ancient Menander declared him to be happy that had had the good
fortune to meet with but the shadow of a friend: and doubtless he had
good reason to say so, especially if he spoke by experience: for in good
earnest, if I compare all the rest of my life, though, thanks be to God,
I have passed my time pleasantly enough, and at my ease, and the loss of
such a friend excepted, free from any grievous affliction, and in great
tranquillity of mind, having been contented with my natural and original
commodities, without being solicitous after others; if I should compare
it all, I say, with the four years I had the happiness to enjoy the sweet
society of this excellent man, 'tis nothing but smoke, an obscure and
tedious night.  From the day that I lost him:

                              "Quern semper acerbum,
               Semper honoratum (sic, di, voluistis) habebo,"

     ["A day for me ever sad, for ever sacred, so have you willed ye
     gods."--AEneid, v. 49.]

I have only led a languishing life; and the very pleasures that present
themselves to me, instead of administering anything of consolation,
double my affliction for his loss.  We were halves throughout, and to
that degree, that methinks, by outliving him, I defraud him of his part.

              "Nec fas esse ulla me voluptate hic frui
               Decrevi, tantisper dum ille abest meus particeps."

     ["I have determined that it will never be right for me to enjoy any
     pleasure, so long as he, with whom I shared all pleasures is away."
     --Terence, Heaut., i. I. 97.]

I was so grown and accustomed to be always his double in all places and
in all things, that methinks I am no more than half of myself:

              "Illam meae si partem anima tulit
               Maturior vis, quid moror altera?
                    Nec carus aeque, nec superstes
                    Integer?  Ille dies utramque
               Duxit ruinam."

     ["If that half of my soul were snatch away from me by an untimely
     stroke, why should the other stay?  That which remains will not be
     equally dear, will not be whole: the same day will involve the
     destruction of both."]

     or:

     ["If a superior force has taken that part of my soul, why do I, the
     remaining one, linger behind?  What is left is not so dear, nor an
     entire thing: this day has wrought the destruction of both."
     --Horace, Ode, ii. 17, 5.]

There is no action or imagination of mine wherein I do not miss him; as I
know that he would have missed me: for as he surpassed me by infinite
degrees in virtue and all other accomplishments, so he also did in the
duties of friendship:

              "Quis desiderio sit pudor, aut modus
               Tam cari capitis?"

     ["What shame can there, or measure, in lamenting so dear a friend?"
     --Horace, Ode, i. 24, I.]

              "O misero frater adempte mihi!
               Omnia tecum una perierunt gaudia nostra,
               Quae tuus in vita dulcis alebat amor.
               Tu mea, tu moriens fregisti commoda, frater;
               Tecum una tota est nostra sepulta anima
               Cujus ego interitu tota de menthe fugavi
               Haec studia, atque omnes delicias animi.
               Alloquar?  audiero nunquam tua verba loquentem?
               Nunquam ego te, vita frater amabilior
               Aspiciam posthac; at certe semper amabo;"

     ["O brother, taken from me miserable!  with thee, all our joys have
     vanished, those joys which, in thy life, thy dear love nourished.
     Dying, thou, my brother, hast destroyed all my happiness.  My whole
     soul is buried with thee.  Through whose death I have banished from
     my mind these studies, and all the delights of the mind.  Shall I
     address thee?  I shall never hear thy voice.  Never shall I behold
     thee hereafter.  O brother, dearer to me than life.  Nought remains,
     but assuredly I shall ever love thee."--Catullus, lxviii.  20; lxv.]

But let us hear a boy of sixteen speak:

     --[In Cotton's translation the work referred to is "those Memoirs
     upon the famous edict of January," of which mention has already been
     made in the present edition.  The edition of 1580, however, and the
     Variorum edition of 1872-1900, indicate no particular work; but the
     edition of 1580 has it "this boy of eighteen years" (which was the
     age at which La Boetie wrote his "Servitude Volontaire"), speaks of
     "a boy of sixteen" as occurring only in the common editions, and it
     would seem tolerably clear that this more important work was, in
     fact, the production to which Montaigne refers, and that the proper
     reading of the text should be "sixteen years."  What "this boy
     spoke" is not given by Montaigne, for the reason stated in the next
     following paragraph.]

"Because I have found that that work has been since brought out, and with
a mischievous design, by those who aim at disturbing and changing the
condition of our government, without troubling themselves to think
whether they are likely to improve it: and because they have mixed up his
work with some of their own performance, I have refrained from inserting
it here.  But that the memory of the author may not be injured, nor
suffer with such as could not come near-hand to be acquainted with his
principles, I here give them to understand, that it was written by him in
his boyhood, and that by way of exercise only, as a common theme that has
been hackneyed by a thousand writers.  I make no question but that he
himself believed what he wrote, being so conscientious that he would not
so much as lie in jest: and I moreover know, that could it have been in
his own choice, he had rather have been born at Venice, than at Sarlac;
and with reason.  But he had another maxim sovereignty imprinted in his
soul, very religiously to obey and submit to the laws under which he was
born.  There never was a better citizen, more affectionate to his
country; nor a greater enemy to all the commotions and innovations of his
time: so that he would much rather have employed his talent to the
extinguishing of those civil flames, than have added any fuel to them;
he had a mind fashioned to the model of better ages.  Now, in exchange of
this serious piece, I will present you with another of a more gay and
frolic air, from the same hand, and written at the same age."




CHAPTER XXVIII.

NINE AND TWENTY SONNETS OF ESTIENNE DE LA BOITIE

TO MADAME DE GRAMMONT, COMTESSE DE GUISSEN.

     [They scarce contain anything but amorous complaints, expressed in a
     very rough style, discovering the follies and outrages of a restless
     passion, overgorged, as it were, with jealousies, fears and
     suspicions.--Coste.]

     [These....contained in the edition of 1588 nine-and-twenty sonnets
     of La Boetie, accompanied by a dedicatory epistle to Madame de
     Grammont.  The former, which are referred to at the end of Chap.
     XXVIL, do not really belong to the book, and are of very slight
     interest at this time; the epistle is transferred to the
     Correspondence.  The sonnets, with the letter, were presumably sent
     some time after Letters V. et seq.  Montaigne seems to have had
     several copies written out to forward to friends or acquaintances.]




CHAPTER XXIX.

OF MODERATION

As if we had an infectious touch, we, by our manner of handling, corrupt
things that in themselves are laudable and good: we may grasp virtue so
that it becomes vicious, if we embrace it too stringently and with too
violent a desire.  Those who say, there is never any excess in virtue,
forasmuch as it is not virtue when it once becomes excess, only play upon
words:

              "Insani sapiens nomen ferat, aequus iniqui,
               Ultra quam satis est, virtutem si petat ipsam."

     ["Let the wise man bear the name of a madman, the just one of an
     unjust, if he seek wisdom more than is sufficient."
     --Horace, Ep., i. 6, 15.]

     ["The wise man is no longer wise, the just man no longer just, if he
     seek to carry his love for wisdom or virtue beyond that which is
     necessary."]

This is a subtle consideration of philosophy.  A man may both be too much
in love with virtue, and be excessive in a just action.  Holy Writ agrees
with this, Be not wiser than you should, but be soberly wise.--[St.
Paul, Epistle to the Romans, xii. 3.]--I have known a great man,

     --["It is likely that Montaigne meant Henry III., king of France.
     The Cardinal d'Ossat, writing to Louise, the queen-dowager, told
     her, in his frank manner, that he had lived as much or more like a
     monk than a monarch (Letter XXIII.) And Pope Sextus V., speaking of
     that prince one day to the Cardinal de Joyeuse, protector of the
     affairs of France, said to him pleasantly, 'There is nothing that
     your king hath not done, and does not do so still, to be a monk, nor
     anything that I have not done, not to be a monk.'"--Coste.]

prejudice the opinion men had of his devotion, by pretending to be devout
beyond all examples of others of his condition.  I love temperate and
moderate natures.  An immoderate zeal, even to that which is good, even
though it does not offend, astonishes me, and puts me to study what name
to give it.  Neither the mother of Pausanias,

     --["Montaigne would here give us to understand, upon the authority of
     Diodorus Siculus, that Pausanias' mother gave the first hint of the
     punishment that was to be inflicted on her son.  'Pausanias,' says
     this historian, 'perceiving that the ephori, and some other
     Lacedoemonians, aimed at apprehending him, got the start of them,
     and went and took sanctuary m Minerva's temple: and the
     Lacedaemonians, being doubtful whether they ought to take him from
     thence in violation of the franchise there, it is said that his own
     mother came herself to the temple but spoke nothing nor did anything
     more than lay a piece of brick, which she brought with her, on the
     threshold of the temple, which, when she had done, she returned
     home.  The Lacedaemonians, taking the hint from the mother, caused
     the gate of the temple to be walled up, and by this means starved
     Pausanias, so that he died with hunger, &c. (lib. xi. cap. 10., of
     Amyot's translation).  The name of Pausanias' mother was Alcithea,
     as we are informed by Thucydides' scholiast, who only says that it
     was reported, that when they set about walling up the gates of the
     chapel in which Pausanias had taken refuge, his mother Alcithea laid
     the first stone."--Coste.]

who was the first instructor of her son's process, and threw the first
stone towards his death, nor Posthumius the dictator, who put his son to
death, whom the ardour of youth had successfully pushed upon the enemy a
little more advanced than the rest of his squadron, do appear to me so
much just as strange; and I should neither advise nor like to follow so
savage a virtue, and that costs so dear.

     --["Opinions differ as to the truth of this fact.  Livy thinks he
     has good authority for rejecting it because it does not appear in
     history that Posthumious was branded with it, as Titus Manlius was,
     about 100 years after his time; for Manlius, having put his son to
     death for the like cause, obtained the odious name of Imperiosus,
     and since that time Manliana imperia has been used as a term to
     signify orders that are too severe; Manliana Imperia, says Livy,
     were not only horrible for the time present, but of a bad example to
     posterity.  And this historian makes no doubt but such commands
     would have been actually styled Posthumiana Imperia, if Posthumius
     had been the first who set so barbarous an example (Livy, lib. iv.
     cap. 29, and lib. viii. cap. 7).  But, however, Montaigne has Valer.
     Maximus on his side, who says expressly, that Posthumius caused his
     son to be put to death, and Diodorus of Sicily (lib.  xii.  cap.
     19)."--Coste.]

The archer that shoots over, misses as much as he that falls short, and
'tis equally troublesome to my sight, to look up at a great light, and
to look down into a dark abyss.  Callicles in Plato says, that the
extremity of philosophy is hurtful, and advises not to dive into it
beyond the limits of profit; that, taken moderately, it is pleasant and
useful; but that in the end it renders a man brutish and vicious, a
contemner of religion and the common laws, an enemy to civil
conversation, and all human pleasures, incapable of all public
administration, unfit either to assist others or to relieve himself, and
a fit object for all sorts of injuries and affronts.  He says true; for
in its excess, it enslaves our natural freedom, and by an impertinent
subtlety, leads us out of the fair and beaten way that nature has traced
for us.

The love we bear to our wives is very lawful, and yet theology thinks fit
to curb and restrain it.  As I remember, I have read in one place of St.
Thomas Aquinas,--[Secunda Secundx, Quaest. 154, art. 9.]--where he
condemns marriages within any of the forbidden degrees, for this reason,
amongst others, that there is some danger, lest the friendship a man
bears to such a woman, should be immoderate; for if the conjugal
affection be full and perfect betwixt them, as it ought to be, and that
it be over and above surcharged with that of kindred too, there is no
doubt, but such an addition will carry the husband beyond the bounds of
reason.

Those sciences that regulate the manners of men, divinity and philosophy,
will have their say in everything; there is no action so private and
secret that can escape their inspection and jurisdiction.  They are best
taught who are best able to control and curb their own liberty; women
expose their nudities as much as you will upon the account of pleasure,
though in the necessities of physic they are altogether as shy.  I will,
therefore, in their behalf:

     --[Coste translates this: "on the part of philosophy and theology,"
     observing that but few wives would think themselves obliged to
     Montaigne for any such lesson to their husbands.]--

teach the husbands, that is, such as are too vehement in the exercise of
the matrimonial duty--if such there still be--this lesson, that the very
pleasures they enjoy in the society of their wives are reproachable if
immoderate, and that a licentious and riotous abuse of them is a fault as
reprovable here as in illicit connections.  Those immodest and debauched
tricks and postures, that the first ardour suggests to us in this affair,
are not only indecently but detrimentally practised upon our wives.  Let
them at least learn impudence from another hand; they are ever ready
enough for our business, and I for my part always went the plain way to
work.

Marriage is a solemn and religious tie, and therefore the pleasure we
extract from it should be a sober and serious delight, and mixed with a
certain kind of gravity; it should be a sort of discreet and
conscientious pleasure.  And seeing that the chief end of it is
generation, some make a question, whether when men are out of hopes as
when they are superannuated or already with child, it be lawful to
embrace our wives.  'Tis homicide, according to Plato.--[Laws, 8.]--
Certain nations (the Mohammedan, amongst others) abominate all conjunction
with women with child, others also, with those who are in their courses.
Zenobia would never admit her husband for more than one encounter, after
which she left him to his own swing for the whole time of her conception,
and not till after that would again receive him:--[Trebellius Pollio,
Triginta Tyran., c. 30.]--a brave and generous example of conjugal
continence.  It was doubtless from some lascivious poet,--[The lascivious
poet is Homer; see his Iliad, xiv.  294.]--and one that himself was in
great distress for a little of this sport, that Plato borrowed this
story; that Jupiter was one day so hot upon his wife, that not having so
much patience as till she could get to the couch, he threw her upon the
floor, where the vehemence of pleasure made him forget the great and
important resolutions he had but newly taken with the rest of the gods in
his celestial council, and to brag that he had had as good a bout, as
when he got her maidenhead, unknown to their parents.

The kings of Persia were wont to invite their wives to the beginning of
their festivals; but when the wine began to work in good earnest, and
that they were to give the reins to pleasure, they sent them back to
their private apartments, that they might not participate in their
immoderate lust, sending for other women in their stead, with whom they
were not obliged to so great a decorum of respect.--[Plutarch, Precepts
of Marriage, c.  14.]--All pleasures and all sorts of gratifications
are not properly and fitly conferred upon all sorts of persons.
Epaminondas had committed to prison a young man for certain debauches;
for whom Pelopidas mediated, that at his request he might be set at
liberty, which Epaminondas denied to him, but granted it at the first
word to a wench of his, that made the same intercession; saying, that it
was a gratification fit for such a one as she, but not for a captain.
Sophocles being joint praetor with Pericles, seeing accidentally a fine
boy pass by: "O what a charming boy is that!" said he.  "That might be
very well," answered Pericles, "for any other than a praetor, who ought
not only to have his hands, but his eyes, too, chaste."--[Cicero, De
Offic., i. 40.]  AElius Verus, the emperor, answered his wife, who
reproached him with his love to other women, that he did it upon a
conscientious account, forasmuch as marriage was a name of honour and
dignity, not of wanton and lascivious desire; and our ecclesiastical
history preserves the memory of that woman in great veneration, who
parted from her husband because she would not comply with his indecent
and inordinate desires.  In fine, there is no pleasure so just and
lawful, where intemperance and excess are not to be condemned.

But, to speak the truth, is not man a most miserable creature the while?
It is scarce, by his natural condition, in his power to taste one
pleasure pure and entire; and yet must he be contriving doctrines and
precepts to curtail that little he has; he is not yet wretched enough,
unless by art and study he augment his own misery:

               "Fortunae miseras auximus arte vias."

     ["We artificially augment the wretchedness of fortune."
     --Properitius, lib. iii. 7, 44.]

Human wisdom makes as ill use of her talent, when she exercises it in
rescinding from the number and sweetness of those pleasures that are
naturally our due, as she employs it favourably and well in artificially
disguising and tricking out the ills of life, to alleviate the sense of
them.  Had I ruled the roast, I should have taken another and more
natural course, which, to say the truth, is both commodious and holy, and
should, peradventure, have been able to have limited it too;
notwithstanding that both our spiritual and corporal physicians, as by
compact betwixt themselves, can find no other way to cure, nor other
remedy for the infirmities of the body and the soul, than by misery and
pain.  To this end, watchings, fastings, hair-shirts, remote and solitary
banishments, perpetual imprisonments, whips and other afflictions, have
been introduced amongst men: but so, that they should carry a sting with
them, and be real afflictions indeed; and not fall out as it once did to
one Gallio, who having been sent an exile into the isle of Lesbos, news
was not long after brought to Rome, that he there lived as merry as the
day was long; and that what had been enjoined him for a penance, turned
to his pleasure and satisfaction: whereupon the Senate thought fit to
recall him home to his wife and family, and confine him to his own house,
to accommodate their punishment to his feeling and apprehension.  For to
him whom fasting would make more healthful and more sprightly, and to him
to whose palate fish were more acceptable than flesh, the prescription of
these would have no curative effect; no more than in the other sort of
physic, where drugs have no effect upon him who swallows them with
appetite and pleasure: the bitterness of the potion and the abhorrence of
the patient are necessary circumstances to the operation.  The nature
that would eat rhubarb like buttered turnips, would frustrate the use and
virtue of it; it must be something to trouble and disturb the stomach,
that must purge and cure it; and here the common rule, that things are
cured by their contraries, fails; for in this one ill is cured by
another.

This belief a little resembles that other so ancient one, of thinking to
gratify the gods and nature by massacre and murder: an opinion
universally once received in all religions.  And still, in these later
times wherein our fathers lived, Amurath at the taking of the Isthmus,
immolated six hundred young Greeks to his father's soul, in the nature of
a propitiatory sacrifice for his sins.  And in those new countries
discovered in this age of ours, which are pure and virgin yet, in
comparison of ours, this practice is in some measure everywhere received:
all their idols reek with human blood, not without various examples of
horrid cruelty: some they burn alive, and take, half broiled, off the
coals to tear out their hearts and entrails; some, even women, they flay
alive, and with their bloody skins clothe and disguise others.  Neither
are we without great examples of constancy and resolution in this affair
the poor souls that are to be sacrificed, old men, women, and children,
themselves going about some days before to beg alms for the offering of
their sacrifice, presenting themselves to the slaughter, singing and
dancing with the spectators.

The ambassadors of the king of Mexico, setting out to Fernando Cortez the
power and greatness of their master, after having told him, that he had
thirty vassals, of whom each was able to raise an hundred thousand
fighting men, and that he kept his court in the fairest and best
fortified city under the sun, added at last, that he was obliged yearly
to offer to the gods fifty thousand men.  And it is affirmed, that he
maintained a continual war, with some potent neighbouring nations, not
only to keep the young men in exercise, but principally to have
wherewithal to furnish his sacrifices with his prisoners of war.  At a
certain town in another place, for the welcome of the said Cortez, they
sacrificed fifty men at once.  I will tell you this one tale more, and I
have done; some of these people being beaten by him, sent to acknowledge
him, and to treat with him of a peace, whose messengers carried him three
sorts of gifts, which they presented in these terms: "Behold, lord, here
are five slaves: if thou art a furious god that feedeth upon flesh and
blood, eat these, and we will bring thee more; if thou art an affable
god, behold here incense and feathers; but if thou art a man, take these
fowls and these fruits that we have brought thee."




CHAPTER XXX

OF CANNIBALS

When King Pyrrhus invaded Italy, having viewed and considered the order
of the army the Romans sent out to meet him; "I know not," said he,
"what kind of barbarians" (for so the Greeks called all other nations)
"these may be; but the disposition of this army that I see has nothing of
barbarism in it."--[Plutarch, Life of Pyrrhus, c. 8.]--As much said the
Greeks of that which Flaminius brought into their country; and Philip,
beholding from an eminence the order and distribution of the Roman camp
formed in his kingdom by Publius Sulpicius Galba, spake to the same
effect.  By which it appears how cautious men ought to be of taking
things upon trust from vulgar opinion, and that we are to judge by the
eye of reason, and not from common report.

I long had a man in my house that lived ten or twelve years in the New
World, discovered in these latter days, and in that part of it where
Villegaignon landed,--[At Brazil, in 1557.]--which he called Antarctic
France.  This discovery of so vast a country seems to be of very great
consideration.  I cannot be sure, that hereafter there may not be
another, so many wiser men than we having been deceived in this.  I am
afraid our eyes are bigger than our bellies, and that we have more
curiosity than capacity; for we grasp at all, but catch nothing but wind.

Plato brings in Solon,--[In Timaeus.]--telling a story that he had
heard from the priests of Sais in Egypt, that of old, and before the
Deluge, there was a great island called Atlantis, situate directly at the
mouth of the straits of Gibraltar, which contained more countries than
both Africa and Asia put together; and that the kings of that country,
who not only possessed that Isle, but extended their dominion so far into
the continent that they had a country of Africa as far as Egypt, and
extending in Europe to Tuscany, attempted to encroach even upon Asia, and
to subjugate all the nations that border upon the Mediterranean Sea, as
far as the Black Sea; and to that effect overran all Spain, the Gauls,
and Italy, so far as to penetrate into Greece, where the Athenians
stopped them: but that some time after, both the Athenians, and they and
their island, were swallowed by the Flood.

It is very likely that this extreme irruption and inundation of water
made wonderful changes and alterations in the habitations of the earth,
as 'tis said that the sea then divided Sicily from Italy--

         "Haec loca, vi quondam et vasta convulsa ruina,
          Dissiluisse ferunt, quum protenus utraque tellus
          Una foret"

     ["These lands, they say, formerly with violence and vast desolation
     convulsed, burst asunder, where erewhile were."--AEneid, iii. 414.]

Cyprus from Syria, the isle of Negropont from the continent of Beeotia,
and elsewhere united lands that were separate before, by filling up the
channel betwixt them with sand and mud:

              "Sterilisque diu palus, aptaque remis,
               Vicinas urbes alit, et grave sentit aratrum."

     ["That which was once a sterile marsh, and bore vessels on its
     bosom, now feeds neighbouring cities, and admits the plough."
     --Horace, De Arte Poetica, v. 65.]

But there is no great appearance that this isle was this New World so
lately discovered: for that almost touched upon Spain, and it were an
incredible effect of an inundation, to have tumbled back so prodigious a
mass, above twelve hundred leagues: besides that our modern navigators
have already almost discovered it to be no island, but terra firma, and
continent with the East Indies on the one side, and with the lands under
the two poles on the other side; or, if it be separate from them, it is
by so narrow a strait and channel, that it none the more deserves the
name of an island for that.

It should seem, that in this great body, there are two sorts of motions,
the one natural and the other febrific, as there are in ours.  When I
consider the impression that our river of Dordogne has made in my time on
the right bank of its descent, and that in twenty years it has gained so
much, and undermined the foundations of so many houses, I perceive it to
be an extraordinary agitation: for had it always followed this course,
or were hereafter to do it, the aspect of the world would be totally
changed.  But rivers alter their course, sometimes beating against the
one side, and sometimes the other, and some times quietly keeping the
channel.  I do not speak of sudden inundations, the causes of which
everybody understands.  In Medoc, by the seashore, the Sieur d'Arsac, my
brother, sees an estate he had there, buried under the sands which the
sea vomits before it: where the tops of some houses are yet to be seen,
and where his rents and domains are converted into pitiful barren
pasturage.  The inhabitants of this place affirm, that of late years the
sea has driven so vehemently upon them, that they have lost above four
leagues of land.  These sands are her harbingers: and we now see great
heaps of moving sand, that march half a league before her, and occupy the
land.

The other testimony from antiquity, to which some would apply this
discovery of the New World, is in Aristotle; at least, if that little
book of Unheard of Miracles be his--[one of the spurious publications
brought out under his name--D.W.].  He there tells us, that certain
Carthaginians, having crossed the Atlantic Sea without the Straits of
Gibraltar, and sailed a very long time, discovered at last a great and
fruitful island, all covered over with wood, and watered with several
broad and deep rivers, far remote from all terra firma; and that they,
and others after them, allured by the goodness and fertility of the soil,
went thither with their wives and children, and began to plant a colony.
But the senate of Carthage perceiving their people by little and little
to diminish, issued out an express prohibition, that none, upon pain of
death, should transport themselves thither; and also drove out these new
inhabitants; fearing, 'tis said, lest' in process of time they should so
multiply as to supplant themselves and ruin their state.  But this
relation of Aristotle no more agrees with our new-found lands than the
other.

This man that I had was a plain ignorant fellow, and therefore the more
likely to tell truth: for your better-bred sort of men are much more
curious in their observation, 'tis true, and discover a great deal more;
but then they gloss upon it, and to give the greater weight to what they
deliver, and allure your belief, they cannot forbear a little to alter
the story; they never represent things to you simply as they are, but
rather as they appeared to them, or as they would have them appear to
you, and to gain the reputation of men of judgment, and the better to
induce your faith, are willing to help out the business with something
more than is really true, of their own invention.  Now in this case, we
should either have a man of irreproachable veracity, or so simple that he
has not wherewithal to contrive, and to give a colour of truth to false
relations, and who can have no ends in forging an untruth.  Such a one
was mine; and besides, he has at divers times brought to me several
seamen and merchants who at the same time went the same voyage.  I shall
therefore content myself with his information, without inquiring what the
cosmographers say to the business.  We should have topographers to trace
out to us the particular places where they have been; but for having had
this advantage over us, to have seen the Holy Land, they would have the
privilege, forsooth, to tell us stories of all the other parts of the
world beside.  I would have every one write what he knows, and as much as
he knows, but no more; and that not in this only but in all other
subjects; for such a person may have some particular knowledge and
experience of the nature of such a river, or such a fountain, who, as to
other things, knows no more than what everybody does, and yet to give a
currency to his little pittance of learning, will undertake to write the
whole body of physics: a vice from which great inconveniences derive
their original.

Now, to return to my subject, I find that there is nothing barbarous and
savage in this nation, by anything that I can gather, excepting, that
every one gives the title of barbarism to everything that is not in use
in his own country.  As, indeed, we have no other level of truth and
reason than the example and idea of the opinions and customs of the place
wherein we live: there is always the perfect religion, there the perfect
government, there the most exact and accomplished usage of all things.
They are savages at the same rate that we say fruits are wild, which
nature produces of herself and by her own ordinary progress; whereas, in
truth, we ought rather to call those wild whose natures we have changed
by our artifice and diverted from the common order.  In those, the
genuine, most useful, and natural virtues and properties are vigorous and
sprightly, which we have helped to degenerate in these, by accommodating
them to the pleasure of our own corrupted palate.  And yet for all this,
our taste confesses a flavour and delicacy excellent even to emulation of
the best of ours, in several fruits wherein those countries abound
without art or culture.  Neither is it reasonable that art should gain
the pre-eminence of our great and powerful mother nature.  We have so
surcharged her with the additional ornaments and graces we have added to
the beauty and riches of her own works by our inventions, that we have
almost smothered her; yet in other places, where she shines in her own
purity and proper lustre, she marvellously baffles and disgraces all our
vain and frivolous attempts:

              "Et veniunt hederae sponte sua melius;
               Surgit et in solis formosior arbutus antris;
               Et volucres nulls dulcius arte canunt."

     ["The ivy grows best spontaneously, the arbutus best in shady caves;
     and the wild notes of birds are sweeter than art can teach.
     --"Propertius, i. 2, 10.]

Our utmost endeavours cannot arrive at so much as to imitate the nest of
the least of birds, its contexture, beauty, and convenience: not so much
as the web of a poor spider.

All things, says Plato,--[Laws, 10.]--are produced either by nature, by
fortune, or by art; the greatest and most beautiful by the one or the
other of the former, the least and the most imperfect by the last.

These nations then seem to me to be so far barbarous, as having received
but very little form and fashion from art and human invention, and
consequently to be not much remote from their original simplicity.  The
laws of nature, however, govern them still, not as yet much vitiated with
any mixture of ours: but 'tis in such purity, that I am sometimes
troubled we were not sooner acquainted with these people, and that they
were not discovered in those better times, when there were men much more
able to judge of them than we are.  I am sorry that Lycurgus and Plato
had no knowledge of them; for to my apprehension, what we now see in
those nations, does not only surpass all the pictures with which the
poets have adorned the golden age, and all their inventions in feigning a
happy state of man, but, moreover, the fancy and even the wish and desire
of philosophy itself; so native and so pure a simplicity, as we by
experience see to be in them, could never enter into their imagination,
nor could they ever believe that human society could have been maintained
with so little artifice and human patchwork.  I should tell Plato that it
is a nation wherein there is no manner of traffic, no knowledge of
letters, no science of numbers, no name of magistrate or political
superiority; no use of service, riches or poverty, no contracts, no
successions, no dividends, no properties, no employments, but those of
leisure, no respect of kindred, but common, no clothing, no agriculture,
no metal, no use of corn or wine; the very words that signify lying,
treachery, dissimulation, avarice, envy, detraction, pardon, never heard
of.

     --[This is the famous passage which Shakespeare, through Florio's
     version, 1603, or ed.  1613, p. 102, has employed in the "Tempest,"
     ii. 1.]

How much would he find his imaginary Republic short of his perfection?

                    "Viri a diis recentes."

          ["Men fresh from the gods."--Seneca, Ep., 90.]

               "Hos natura modos primum dedit."

          ["These were the manners first taught by nature."
          --Virgil, Georgics, ii. 20.]

As to the rest, they live in a country very pleasant and temperate, so
that, as my witnesses inform me, 'tis rare to hear of a sick person, and
they moreover assure me, that they never saw any of the natives, either
paralytic, bleareyed, toothless, or crooked with age.  The situation of
their country is along the sea-shore, enclosed on the other side towards
the land, with great and high mountains, having about a hundred leagues
in breadth between.  They have great store of fish and flesh, that have
no resemblance to those of ours: which they eat without any other
cookery, than plain boiling, roasting, and broiling.  The first that rode
a horse thither, though in several other voyages he had contracted an
acquaintance and familiarity with them, put them into so terrible a
fright, with his centaur appearance, that they killed him with their
arrows before they could come to discover who he was.  Their buildings
are very long, and of capacity to hold two or three hundred people, made
of the barks of tall trees, reared with one end upon the ground, and
leaning to and supporting one another at the top, like some of our barns,
of which the covering hangs down to the very ground, and serves for the
side walls. They have wood so hard, that they cut with it, and make their
swords of it, and their grills of it to broil their meat.  Their beds are
of cotton, hung swinging from the roof, like our seamen's hammocks, every
man his own, for the wives lie apart from their husbands.  They rise with
the sun, and so soon as they are up, eat for all day, for they have no
more meals but that; they do not then drink, as Suidas reports of some
other people of the East that never drank at their meals; but drink very
often all day after, and sometimes to a rousing pitch.  Their drink is
made of a certain root, and is of the colour of our claret, and they
never drink it but lukewarm.  It will not keep above two or three days;
it has a somewhat sharp, brisk taste, is nothing heady, but very
comfortable to the stomach; laxative to strangers, but a very pleasant
beverage to such as are accustomed to it.  They make use, instead of
bread, of a certain white compound, like coriander seeds; I have tasted
of it; the taste is sweet and a little flat.  The whole day is spent in
dancing.  Their young men go a-hunting after wild beasts with bows and
arrows; one part of their women are employed in preparing their drink the
while, which is their chief employment.  One of their old men, in the
morning before they fall to eating, preaches to the whole family, walking
from the one end of the house to the other, and several times repeating
the same sentence, till he has finished the round, for their houses are
at least a hundred yards long.  Valour towards their enemies and love
towards their wives, are the two heads of his discourse, never failing in
the close, to put them in mind, that 'tis their wives who provide them
their drink warm and well seasoned.  The fashion of their beds, ropes,
swords, and of the wooden bracelets they tie about their wrists, when
they go to fight, and of the great canes, bored hollow at one end, by the
sound of which they keep the cadence of their dances, are to be seen in
several places, and amongst others, at my house.  They shave all over,
and much more neatly than we, without other razor than one of wood or
stone.  They believe in the immortality of the soul, and that those who
have merited well of the gods are lodged in that part of heaven where the
sun rises, and the accursed in the west.

They have I know not what kind of priests and prophets, who very rarely
present themselves to the people, having their abode in the mountains.
At their arrival, there is a great feast, and solemn assembly of many
villages: each house, as I have described, makes a village, and they are
about a French league distant from one another.  This prophet declaims to
them in public, exhorting them to virtue and their duty: but all their
ethics are comprised in these two articles, resolution in war, and
affection to their wives.  He also prophesies to them events to come, and
the issues they are to expect from their enterprises, and prompts them to
or diverts them from war: but let him look to't; for if he fail in his
divination, and anything happen otherwise than he has foretold, he is cut
into a thousand pieces, if he be caught, and condemned for a false
prophet: for that reason, if any of them has been mistaken, he is no more
heard of.

Divination is a gift of God, and therefore to abuse it, ought to be a
punishable imposture.  Amongst the Scythians, where their diviners failed
in the promised effect, they were laid, bound hand and foot, upon carts
loaded with firs and bavins, and drawn by oxen, on which they were burned
to death.--[Herodotus, iv.  69.]--Such as only meddle with things
subject to the conduct of human capacity, are excusable in doing the best
they can: but those other fellows that come to delude us with assurances
of an extraordinary faculty, beyond our understanding, ought they not to
be punished, when they do not make good the effect of their promise, and
for the temerity of their imposture?

They have continual war with the nations that live further within the
mainland, beyond their mountains, to which they go naked, and without
other arms than their bows and wooden swords, fashioned at one end like
the head of our javelins.  The obstinacy of their battles is wonderful,
and they never end without great effusion of blood: for as to running
away, they know not what it is.  Every one for a trophy brings home the
head of an enemy he has killed, which he fixes over the door of his
house.  After having a long time treated their prisoners very well, and
given them all the regales they can think of, he to whom the prisoner
belongs, invites a great assembly of his friends.  They being come, he
ties a rope to one of the arms of the prisoner, of which, at a distance,
out of his reach, he holds the one end himself, and gives to the friend
he loves best the other arm to hold after the same manner; which being.
done, they two, in the presence of all the assembly, despatch him with
their swords.  After that, they roast him, eat him amongst them, and send
some chops to their absent friends.  They do not do this, as some think,
for nourishment, as the Scythians anciently did, but as a representation
of an extreme revenge; as will appear by this: that having observed the
Portuguese, who were in league with their enemies, to inflict another
sort of death upon any of them they took prisoners, which was to set them
up to the girdle in the earth, to shoot at the remaining part till it was
stuck full of arrows, and then to hang them, they thought those people of
the other world (as being men who had sown the knowledge of a great many
vices amongst their neighbours, and who were much greater masters in all
sorts of mischief than they) did not exercise this sort of revenge
without a meaning, and that it must needs be more painful than theirs,
they began to leave their old way, and to follow this.  I am not sorry
that we should here take notice of the barbarous horror of so cruel an
action, but that, seeing so clearly into their faults, we should be so
blind to our own.  I conceive there is more barbarity in eating a man
alive, than when he is dead; in tearing a body limb from limb by racks
and torments, that is yet in perfect sense; in roasting it by degrees; in
causing it to be bitten and worried by dogs and swine (as we have not
only read, but lately seen, not amongst inveterate and mortal enemies,
but among neighbours and fellow-citizens, and, which is worse, under
colour of piety and religion), than to roast and eat him after he is
dead.

Chrysippus and Zeno, the two heads of the Stoic sect, were of opinion
that there was no hurt in making use of our dead carcasses, in what way
soever for our necessity, and in feeding upon them too;--[Diogenes
Laertius, vii.  188.]--as our own ancestors, who being besieged by
Caesar in the city Alexia, resolved to sustain the famine of the siege
with the bodies of their old men, women, and other persons who were
incapable of bearing arms.

              "Vascones, ut fama est, alimentis talibus usi
               Produxere animas."

     ["'Tis said the Gascons with such meats appeased their hunger."
     --Juvenal, Sat., xv. 93.]

And the physicians make no bones of employing it to all sorts of use,
either to apply it outwardly; or to give it inwardly for the health of
the patient.  But there never was any opinion so irregular, as to excuse
treachery, disloyalty, tyranny, and cruelty, which are our familiar
vices.  We may then call these people barbarous, in respect to the rules
of reason: but not in respect to ourselves, who in all sorts of barbarity
exceed them.  Their wars are throughout noble and generous, and carry as
much excuse and fair pretence, as that human malady is capable of; having
with them no other foundation than the sole jealousy of valour.  Their
disputes are not for the conquest of new lands, for these they already
possess are so fruitful by nature, as to supply them without labour or
concern, with all things necessary, in such abundance that they have no
need to enlarge their borders.  And they are, moreover, happy in this,
that they only covet so much as their natural necessities require: all
beyond that is superfluous to them: men of the same age call one another
generally brothers, those who are younger, children; and the old men are
fathers to all.  These leave to their heirs in common the full possession
of goods, without any manner of division, or other title than what nature
bestows upon her creatures, in bringing them into the world.  If their
neighbours pass over the mountains to assault them, and obtain a victory,
all the victors gain by it is glory only, and the advantage of having
proved themselves the better in valour and virtue: for they never meddle
with the goods of the conquered, but presently return into their own
country, where they have no want of anything necessary, nor of this
greatest of all goods, to know happily how to enjoy their condition and
to be content.  And those in turn do the same; they demand of their
prisoners no other ransom, than acknowledgment that they are overcome:
but there is not one found in an age, who will not rather choose to die
than make such a confession, or either by word or look recede from the
entire grandeur of an invincible courage.  There is not a man amongst
them who had not rather be killed and eaten, than so much as to open his
mouth to entreat he may not.  They use them with all liberality and
freedom, to the end their lives may be so much the dearer to them; but
frequently entertain them with menaces of their approaching death, of the
torments they are to suffer, of the preparations making in order to it,
of the mangling their limbs, and of the feast that is to be made, where
their carcass is to be the only dish.  All which they do, to no other
end, but only to extort some gentle or submissive word from them, or to
frighten them so as to make them run away, to obtain this advantage that
they were terrified, and that their constancy was shaken; and indeed, if
rightly taken, it is in this point only that a true victory consists:

                              "Victoria nulla est,
          Quam quae confessor animo quoque subjugat hostes."

     ["No victory is complete, which the conquered do not admit to be
     so.--"Claudius, De Sexto Consulatu Honorii, v. 248.]

The Hungarians, a very warlike people, never pretend further than to
reduce the enemy to their discretion; for having forced this confession
from them, they let them go without injury or ransom, excepting, at the
most, to make them engage their word never to bear arms against them
again.  We have sufficient advantages over our enemies that are borrowed
and not truly our own; it is the quality of a porter, and no effect of
virtue, to have stronger arms and legs; it is a dead and corporeal
quality to set in array; 'tis a turn of fortune to make our enemy
stumble, or to dazzle him with the light of the sun; 'tis a trick of
science and art, and that may happen in a mean base fellow, to be a good
fencer.  The estimate and value of a man consist in the heart and in the
will: there his true honour lies.  Valour is stability, not of legs and
arms, but of the courage and the soul; it does not lie in the goodness of
our horse or our arms but in our own.  He that falls obstinate in his
courage--

                    "Si succiderit, de genu pugnat"

          ["If his legs fail him, he fights on his knees."
          --Seneca, De Providentia, c. 2.]

--he who, for any danger of imminent death, abates nothing of his
assurance; who, dying, yet darts at his enemy a fierce and disdainful
look, is overcome not by us, but by fortune; he is killed, not conquered;
the most valiant are sometimes the most unfortunate.  There are defeats
more triumphant than victories.  Never could those four sister victories,
the fairest the sun ever be held, of Salamis, Plataea, Mycale, and
Sicily, venture to oppose all their united glories, to the single glory
of the discomfiture of King Leonidas and his men, at the pass of
Thermopylae.  Who ever ran with a more glorious desire and greater
ambition, to the winning, than Captain Iscolas to the certain loss of a
battle?--[Diodorus Siculus, xv.  64.]--Who could have found out a more
subtle invention to secure his safety, than he did to assure his
destruction?  He was set to defend a certain pass of Peloponnesus against
the Arcadians, which, considering the nature of the place and the
inequality of forces, finding it utterly impossible for him to do, and
seeing that all who were presented to the enemy, must certainly be left
upon the place; and on the other side, reputing it unworthy of his own
virtue and magnanimity and of the Lacedaemonian name to fail in any part
of his duty, he chose a mean betwixt these two extremes after this
manner; the youngest and most active of his men, he preserved for the
service and defence of their country, and sent them back; and with the
rest, whose loss would be of less consideration, he resolved to make good
the pass, and with the death of them, to make the enemy buy their entry
as dear as possibly he could; as it fell out, for being presently
environed on all sides by the Arcadians, after having made a great
slaughter of the enemy, he and his were all cut in pieces.  Is there any
trophy dedicated to the conquerors which was not much more due to these
who were overcome?  The part that true conquering is to play, lies in the
encounter, not in the coming off; and the honour of valour consists in
fighting, not in subduing.

But to return to my story: these prisoners are so far from discovering
the least weakness, for all the terrors that can be represented to them,
that, on the contrary, during the two or three months they are kept, they
always appear with a cheerful countenance; importune their masters to
make haste to bring them to the test, defy, rail at them, and reproach
them with cowardice, and the number of battles they have lost against
those of their country.  I have a song made by one of these prisoners,
wherein he bids them "come all, and dine upon him, and welcome, for they
shall withal eat their own fathers and grandfathers, whose flesh has
served to feed and nourish him.  These muscles," says he, "this flesh and
these veins, are your own: poor silly souls as you are, you little think
that the substance of your ancestors' limbs is here yet; notice what you
eat, and you will find in it the taste of your own flesh:" in which song
there is to be observed an invention that nothing relishes of the
barbarian.  Those that paint these people dying after this manner,
represent the prisoner spitting in the faces of his executioners and
making wry mouths at them.  And 'tis most certain, that to the very last
gasp, they never cease to brave and defy them both in word and gesture.
In plain truth, these men are very savage in comparison of us; of
necessity, they must either be absolutely so or else we are savages; for
there is a vast difference betwixt their manners and ours.

The men there have several wives, and so much the greater number, by how
much they have the greater reputation for valour.  And it is one very
remarkable feature in their marriages, that the same jealousy our wives
have to hinder and divert us from the friendship and familiarity of other
women, those employ to promote their husbands' desires, and to procure
them many spouses; for being above all things solicitous of their
husbands' honour, 'tis their chiefest care to seek out, and to bring in
the most companions they can, forasmuch as it is a testimony of the
husband's virtue.  Most of our ladies will cry out, that 'tis monstrous;
whereas in truth it is not so, but a truly matrimonial virtue, and of the
highest form.  In the Bible, Sarah, with Leah and Rachel, the two wives
of Jacob, gave the most beautiful of their handmaids to their husbands;
Livia preferred the passions of Augustus to her own interest;
--[Suetonius, Life of Augustus, c. 71.]--and the wife of King Deiotarus,
Stratonice, did not only give up a fair young maid that served her to her
husband's embraces, but moreover carefully brought up the children he had
by her, and assisted them in the succession to their father's crown.

And that it may not be supposed, that all this is done by a simple and
servile obligation to their common practice, or by any authoritative
impression of their ancient custom, without judgment or reasoning, and
from having a soul so stupid that it cannot contrive what else to do, I
must here give you some touches of their sufficiency in point of
understanding.  Besides what I repeated to you before, which was one of
their songs of war, I have another, a love-song, that begins thus:

     "Stay, adder, stay, that by thy pattern my sister may draw the
     fashion and work of a rich ribbon, that I may present to my beloved,
     by which means thy beauty and the excellent order of thy scales
     shall for ever be preferred before all other serpents."

Wherein the first couplet, "Stay, adder," &c., makes the burden of the
song.  Now I have conversed enough with poetry to judge thus much that
not only there is nothing barbarous in this invention, but, moreover,
that it is perfectly Anacreontic.  To which it may be added, that their
language is soft, of a pleasing accent, and something bordering upon the
Greek termination.

Three of these people, not foreseeing how dear their knowledge of the
corruptions of this part of the world will one day cost their happiness
and repose, and that the effect of this commerce will be their ruin, as I
presuppose it is in a very fair way (miserable men to suffer themselves
to be deluded with desire of novelty and to have left the serenity of
their own heaven to come so far to gaze at ours!), were at Rouen at the
time that the late King Charles IX. was there.  The king himself talked
to them a good while, and they were made to see our fashions, our pomp,
and the form of a great city.  After which, some one asked their opinion,
and would know of them, what of all the things they had seen, they found
most to be admired?  To which they made answer, three things, of which I
have forgotten the third, and am troubled at it, but two I yet remember.
They said, that in the first place they thought it very strange that so
many tall men, wearing beards, strong, and well armed, who were about the
king ('tis like they meant the Swiss of the guard), should submit to obey
a child, and that they did not rather choose out one amongst themselves
to command.  Secondly (they have a way of speaking in their language to
call men the half of one another), that they had observed that there were
amongst us men full and crammed with all manner of commodities, whilst,
in the meantime, their halves were begging at their doors, lean and
half-starved with hunger and poverty; and they thought it strange that
these necessitous halves were able to suffer so great an inequality and
injustice, and that they did not take the others by the throats, or set
fire to their houses.

I talked to one of them a great while together, but I had so ill an
interpreter, and one who was so perplexed by his own ignorance to
apprehend my meaning, that I could get nothing out of him of any moment:
Asking him what advantage he reaped from the superiority he had amongst
his own people (for he was a captain, and our mariners called him king),
he told me, to march at the head of them to war.  Demanding of him
further how many men he had to follow him, he showed me a space of
ground, to signify as many as could march in such a compass, which might
be four or five thousand men; and putting the question to him whether or
no his authority expired with the war, he told me this remained: that
when he went to visit the villages of his dependence, they planed him
paths through the thick of their woods, by which he might pass at his
ease.  All this does not sound very ill, and the last was not at all
amiss, for they wear no breeches.




CHAPTER XXXI

THAT A MAN IS SOBERLY TO JUDGE OF THE DIVINE ORDINANCES

The true field and subject of imposture are things unknown, forasmuch as,
in the first place, their very strangeness lends them credit, and
moreover, by not being subjected to our ordinary reasons, they deprive us
of the means to question and dispute them: For which reason, says Plato,
--[In Critias.]--it is much more easy to satisfy the hearers, when
speaking of the nature of the gods than of the nature of men, because the
ignorance of the auditory affords a fair and large career and all manner
of liberty in the handling of abstruse things.  Thence it comes to pass,
that nothing is so firmly believed, as what we least know; nor any people
so confident, as those who entertain us with fables, such as your
alchemists, judicial astrologers, fortune-tellers, and physicians,

                         "Id genus omne."

          ["All that sort of people."--Horace, Sat., i. 2, 2.]

To which I would willingly, if I durst, join a pack of people that take
upon them to interpret and control the designs of God Himself, pretending
to find out the cause of every accident, and to pry into the secrets of
the divine will, there to discover the incomprehensible motive, of His
works; and although the variety, and the continual discordance of events,
throw them from corner to corner, and toss them from east to west, yet do
they still persist in their vain inquisition, and with the same pencil to
paint black and white.

In a nation of the Indies, there is this commendable custom, that when
anything befalls them amiss in any encounter or battle, they publicly ask
pardon of the sun, who is their god, as having committed an unjust
action, always imputing their good or evil fortune to the divine justice,
and to that submitting their own judgment and reason.  'Tis enough for a
Christian to believe that all things come from God, to receive them with
acknowledgment of His divine and inscrutable wisdom, and also thankfully
to accept and receive them, with what face soever they may present
themselves.  But I do not approve of what I see in use, that is, to seek
to affirm and support our religion by the prosperity of our enterprises.
Our belief has other foundation enough, without going about to authorise
it by events: for the people being accustomed to such plausible arguments
as these and so proper to their taste, it is to be feared, lest when they
fail of success they should also stagger in their faith: as in the war
wherein we are now engaged upon the account of religion, those who had
the better in the business of Rochelabeille,--[May 1569.]--making great
brags of that success as an infallible approbation of their cause, when
they came afterwards to excuse their misfortunes of Moncontour and
Jarnac, by saying they were fatherly scourges and corrections that they
had not a people wholly at their mercy, they make it manifestly enough
appear, what it is to take two sorts of grist out of the same sack, and
with the same mouth to blow hot and cold.  It were better to possess the
vulgar with the solid and real foundations of truth.  'Twas a fine naval
battle that was gained under the command of Don John of Austria a few
months since--[That of Lepanto, October 7, 1571.]--against the Turks;
but it has also pleased God at other times to let us see as great
victories at our own expense.  In fine, 'tis a hard matter to reduce
divine things to our balance, without waste and losing a great deal of
the weight.  And who would take upon him to give a reason that Arius and
his Pope Leo, the principal heads of the Arian heresy, should die, at
several times, of so like and strange deaths (for being withdrawn from
the disputation by a griping in the bowels, they both of them suddenly
gave up the ghost upon the stool), and would aggravate this divine
vengeance by the circumstances of the place, might as well add the death
of Heliogabalus, who was also slain in a house of office.  And, indeed,
Irenaeus was involved in the same fortune.  God, being pleased to show
us, that the good have something else to hope for and the wicked
something else to fear, than the fortunes or misfortunes of this world,
manages and applies these according to His own occult will and pleasure,
and deprives us of the means foolishly to make thereof our own profit.
And those people abuse themselves who will pretend to dive into these
mysteries by the strength of human reason.  They never give one hit that
they do not receive two for it; of which St. Augustine makes out a great
proof upon his adversaries.  'Tis a conflict that is more decided by
strength of memory than by the force of reason.  We are to content
ourselves with the light it pleases the sun to communicate to us, by
virtue of his rays; and who will lift up his eyes to take in a greater,
let him not think it strange, if for the reward of his presumption, he
there lose his sight.

               "Quis hominum potest scire consilium Dei?
               Aut quis poterit cogitare quid velit Dominus?"

     ["Who of men can know the counsel of God? or who can think what the
     will of the Lord is."--Book of Wisdom, ix. 13.]




CHAPTER XXXII

THAT WE ARE TO AVOID PLEASURES, EVEN AT THE EXPENSE OF LIFE

I had long ago observed most of the opinions of the ancients to concur in
this, that it is high time to die when there is more ill than good in
living, and that to preserve life to our own torment and inconvenience is
contrary to the very rules of nature, as these old laws instruct us.

     ["Either tranquil life, or happy death.  It is well to die when life
     is wearisome.  It is better to die than to live miserable."
     --Stobaeus, Serm. xx.]

But to push this contempt of death so far as to employ it to the removing
our thoughts from the honours, riches, dignities, and other favours and
goods, as we call them, of fortune, as if reason were not sufficient to
persuade us to avoid them, without adding this new injunction, I had
never seen it either commanded or practised, till this passage of Seneca
fell into my hands; who advising Lucilius, a man of great power and
authority about the emperor, to alter his voluptuous and magnificent way
of living, and to retire himself from this worldly vanity and ambition,
to some solitary, quiet, and philosophical life, and the other alleging
some difficulties: "I am of opinion," says he, "either that thou leave
that life of thine, or life itself; I would, indeed, advise thee to the
gentle way, and to untie, rather than to break, the knot thou hast
indiscreetly knit, provided, that if it be not otherwise to be untied,
thou resolutely break it.  There is no man so great a coward, that had
not rather once fall than to be always falling."  I should have found
this counsel conformable enough to the Stoical roughness: but it appears
the more strange, for being borrowed from Epicurus, who writes the same
thing upon the like occasion to Idomeneus.  And I think I have observed
something like it, but with Christian moderation, amongst our own people.

St. Hilary, Bishop of Poictiers, that famous enemy of the Arian heresy,
being in Syria, had intelligence thither sent him, that Abra, his only
daughter, whom he left at home under the eye and tuition of her mother,
was sought in marriage by the greatest noblemen of the country, as being
a virgin virtuously brought up, fair, rich, and in the flower of her age;
whereupon he wrote to her (as appears upon record), that she should
remove her affection from all the pleasures and advantages proposed to
her; for that he had in his travels found out a much greater and more
worthy fortune for her, a husband of much greater power and magnificence,
who would present her with robes and jewels of inestimable value; wherein
his design was to dispossess her of the appetite and use of worldly
delights, to join her wholly to God; but the nearest and most certain way
to this, being, as he conceived, the death of his daughter; he never
ceased, by vows, prayers, and orisons, to beg of the Almighty, that He
would please to call her out of this world, and to take her to Himself;
as accordingly it came to pass; for soon after his return, she died, at
which he expressed a singular joy.  This seems to outdo the other,
forasmuch as he applies himself to this means at the outset, which they
only take subsidiarily; and, besides, it was towards his only daughter.
But I will not omit the latter end of this story, though it be for my
purpose; St. Hilary's wife, having understood from him how the death of
their daughter was brought about by his desire and design, and how much
happier she was to be removed out of this world than to have stayed in
it, conceived so vivid an apprehension of the eternal and heavenly
beatitude, that she begged of her husband, with the extremest
importunity, to do as much for her; and God, at their joint request,
shortly after calling her to Him, it was a death embraced with singular
and mutual content.




CHAPTER XXXIII

THAT FORTUNE IS OFTENTIMES OBSERVED TO ACT BY THE RULE OF REASON

The inconstancy and various motions of Fortune

     [The term Fortune, so often employed by Montaigne, and in passages
     where he might have used Providence, was censured by the doctors who
     examined his Essays when he was at Rome in 1581.  See his Travels,
     i. 35 and 76.]

may reasonably make us expect she should present us with all sorts of
faces.  Can there be a more express act of justice than this?  The Duc de
Valentinois,--[Caesar Borgia.]--having resolved to poison Adrian,
Cardinal of Corneto, with whom Pope Alexander VI., his father and
himself, were to sup in the Vatican, he sent before a bottle of poisoned
wine, and withal, strict order to the butler to keep it very safe.
The Pope being come before his son, and calling for drink, the butler
supposing this wine had not been so strictly recommended to his care,
but only upon the account of its excellency, presented it forthwith to
the Pope, and the duke himself coming in presently after, and being
confident they had not meddled with his bottle, took also his cup; so
that the father died immediately upon the spot--[Other historians assign
the Pope several days of misery prior to death.  D.W.]--, and the son,
after having been long tormented with sickness, was reserved to another
and a worse fortune.

Sometimes she seems to play upon us, just in the nick of an affair;
Monsieur d'Estrees, at that time ensign to Monsieur de Vendome, and
Monsieur de Licques, lieutenant in the company of the Duc d'Ascot, being
both pretenders to the Sieur de Fougueselles' sister, though of several
parties (as it oft falls out amongst frontier neighbours), the Sieur de
Licques carried her; but on the same day he was married, and which was
worse, before he went to bed to his wife, the bridegroom having a mind to
break a lance in honour of his new bride, went out to skirmish near St.
Omer, where the Sieur d'Estrees proving the stronger, took him prisoner,
and the more to illustrate his victory, the lady was fain--

              "Conjugis ante coacta novi dimittere collum,
               Quam veniens una atque altera rursus hyems
               Noctibus in longis avidum saturasset amorem,"

     ["Compelled to abstain from embracing her new spouse in her arms
     before two winters pass in succession, during their long nights had
     satiated her eager love."--Catullus, lxviii.  81.]

--to request him of courtesy, to deliver up his prisoner to her, as he
accordingly did, the gentlemen of France never denying anything to
ladies.

Does she not seem to be an artist here?  Constantine, son of Helena,
founded the empire of Constantinople, and so many ages after,
Constantine, the son of Helen, put an end to it.  Sometimes she is
pleased to emulate our miracles we are told, that King Clovis besieging
Angouleme, the walls fell down of themselves by divine favour and Bouchet
has it from some author, that King Robert having sat down before a city,
and being stolen away from the siege to go keep the feast of St. Aignan
at Orleans, as he was in devotion at a certain part of the Mass, the
walls of the beleaguered city, without any manner of violence, fell down
with a sudden ruin.  But she did quite contrary in our Milan wars; for,
le Capitaine Rense laying siege for us to the city Arona, and having
carried a mine under a great part of the wall, the mine being sprung, the
wall was lifted from its base, but dropped down again nevertheless, whole
and entire, and so exactly upon its foundation, that the besieged
suffered no inconvenience by that attempt.

Sometimes she plays the physician.  Jason of Pheres being given over by
the physicians, by reason of an imposthume in his breast, having a mind
to rid himself of his pain, by death at least, threw himself in a battle
desperately into the thickest of the enemy, where he was so fortunately
wounded quite through the body, that the imposthume broke, and he was
perfectly cured.  Did she not also excel the painter Protogenes in his
art? who having finished the picture of a dog quite tired and out of
breath, in all the other parts excellently well to his own liking, but
not being able to express, as he would, the slaver and foam that should
come out of its mouth, vexed and angry at his work, he took his sponge,
which by cleaning his pencils had imbibed several sorts of colours, and
threw it in a rage against the picture, with an intent utterly to deface
it; when fortune guiding the sponge to hit just upon the mouth of the
dog, it there performed what all his art was not able to do.  Does she
not sometimes direct our counsels and correct them?  Isabel, Queen of
England, having to sail from Zealand into her own kingdom,--[in 1326]--
with an army, in favour of her son against her husband, had been lost,
had she come into the port she intended, being there laid wait for by the
enemy; but fortune, against her will, threw her into another haven, where
she landed in safety.  And that man of old who, throwing a stone at a
dog, hit and killed his mother-in-law, had he not reason to pronounce
this verse:

          ["Fortune has more judgement than we."--Menander]

Icetes had contracted with two soldiers to kill Timoleon at Adrana in
Sicily.--[Plutarch, Life of Timoleon, c. 7.]--They took their time to do
it when he was assisting at a sacrifice, and thrusting into the crowd,
as they were making signs to one another, that now was a fit time to do
their business, in steps a third, who, with a sword takes one of them
full drive over the pate, lays him dead upon the place and runs away,
which the others see, and concluding himself discovered and lost, runs to
the altar and begs for mercy, promising to discover the whole truth,
which as he was doing, and laying open the full conspiracy, behold the
third man, who being apprehended, was, as a murderer, thrust and hauled
by the people through the press, towards Timoleon, and the other most
eminent persons of the assembly, before whom being brought, he cries out
for pardon, pleading that he had justly slain his father's murderer;
which he, also, proving upon the spot, by sufficient witnesses, whom his
good fortune very opportunely supplied him withal, that his father was
really killed in the city of Leontini, by that very man on whom he had
taken his revenge, he was presently awarded ten Attic minae, for having
had the good fortune, by designing to revenge the death of his father,
to preserve the life of the common father of Sicily.  Fortune, truly, in
her conduct surpasses all the rules of human prudence.

But to conclude: is there not a direct application of her favour, bounty,
and piety manifestly discovered in this action?  Ignatius the father and
Ignatius the son being proscribed by the triumvirs of Rome, resolved upon
this generous act of mutual kindness, to fall by the hands of one
another, and by that means to frustrate and defeat the cruelty of the
tyrants; and accordingly with their swords drawn, ran full drive upon one
another, where fortune so guided the points, that they made two equally
mortal wounds, affording withal so much honour to so brave a friendship,
as to leave them just strength enough to draw out their bloody swords,
that they might have liberty to embrace one another in this dying
condition, with so close and hearty an embrace, that the executioner cut
off both their heads at once, leaving the bodies still fast linked
together in this noble bond, and their wounds joined mouth to mouth,
affectionately sucking in the last blood and remainder of the lives of
each other.




CHAPTER XXXIV

OF ONE DEFECT IN OUR GOVERNMENT

My late father, a man that had no other advantages than experience and
his own natural parts, was nevertheless of a very clear judgment,
formerly told me that he once had thoughts of endeavouring to introduce
this practice; that there might be in every city a certain place assigned
to which such as stood in need of anything might repair, and have their
business entered by an officer appointed for that purpose.  As for
example: I want a chapman to buy my pearls; I want one that has pearls to
sell; such a one wants company to go to Paris; such a one seeks a servant
of such a quality; such a one a master; such a one such an artificer;
some inquiring for one thing, some for another, every one according to
what he wants.  And doubtless, these mutual advertisements would be of no
contemptible advantage to the public correspondence and intelligence: for
there are evermore conditions that hunt after one another, and for want
of knowing one another's occasions leave men in very great necessity.

I have heard, to the great shame of the age we live in, that in our very
sight two most excellent men for learning died so poor that they had
scarce bread to put in their mouths: Lilius Gregorius Giraldus in Italy
and Sebastianus Castalio in Germany: and I believe there are a thousand
men would have invited them into their families, with very advantageous
conditions, or have relieved them where they were, had they known their
wants.  The world is not so generally corrupted, but that I know a man
that would heartily wish the estate his ancestors have left him might be
employed, so long as it shall please fortune to give him leave to enjoy
it, to secure rare and remarkable persons of any kind, whom misfortune
sometimes persecutes to the last degree, from the dangers of necessity;
and at least place them in such a condition that they must be very hard
to please, if they are not contented.

My father in his domestic economy had this rule (which I know how to
commend, but by no means to imitate), namely, that besides the day-book
or memorial of household affairs, where the small accounts, payments, and
disbursements, which do not require a secretary's hand, were entered, and
which a steward always had in custody, he ordered him whom he employed to
write for him, to keep a journal, and in it to set down all the
remarkable occurrences, and daily memorials of the history of his house:
very pleasant to look over, when time begins to wear things out of
memory, and very useful sometimes to put us out of doubt when such a
thing was begun, when ended; what visitors came, and when they went; our
travels, absences, marriages, and deaths; the reception of good or ill
news; the change of principal servants, and the like.  An ancient custom,
which I think it would not be amiss for every one to revive in his own
house; and I find I did very foolishly in neglecting it.




CHAPTER XXXV

OF THE CUSTOM OF WEARING CLOTHES

Whatever I shall say upon this subject, I am of necessity to invade some
of the bounds of custom, so careful has she been to shut up all the
avenues.  I was disputing with myself in this shivering season, whether
the fashion of going naked in those nations lately discovered is imposed
upon them by the hot temperature of the air, as we say of the Indians and
Moors, or whether it be the original fashion of mankind.  Men of
understanding, forasmuch as all things under the sun, as the Holy Writ
declares, are subject to the same laws, were wont in such considerations
as these, where we are to distinguish the natural laws from those which
have been imposed by man's invention, to have recourse to the general
polity of the world, where there can be nothing counterfeit.  Now, all
other creatures being sufficiently furnished with all things necessary
for the support of their being--[Montaigne's expression is, "with needle
and thread."--W.C.H.]--it is not to be imagined that we only are brought
into the world in a defective and indigent condition, and in such a state
as cannot subsist without external aid.  Therefore it is that I believe,
that as plants, trees, and animals, and all things that have life, are
seen to be by nature sufficiently clothed and covered, to defend them
from the injuries of weather:

         "Proptereaque fere res omnes ant corio sunt,
          Aut seta, ant conchis, ant callo, ant cortice tectae,"

     ["And that for this reason nearly all things are clothed with skin,
     or hair, or shells, or bark, or some such thing."
     --Lucretius, iv. 936.]

so were we: but as those who by artificial light put out that of day, so
we by borrowed forms and fashions have destroyed our own.  And 'tis plain
enough to be seen, that 'tis custom only which renders that impossible
that otherwise is nothing so; for of those nations who have no manner of
knowledge of clothing, some are situated under the same temperature that
we are, and some in much colder climates.  And besides, our most tender
parts are always exposed to the air, as the eyes, mouth, nose, and ears;
and our country labourers, like our ancestors in former times, go with
their breasts and bellies open.  Had we been born with a necessity upon
us of wearing petticoats and breeches, there is no doubt but nature would
have fortified those parts she intended should be exposed to the fury of
the seasons with a thicker skin, as she has done the finger-ends and the
soles of the feet.  And why should this seem hard to believe?  I observe
much greater distance betwixt my habit and that of one of our country
boors, than betwixt his and that of a man who has no other covering but
his skin.  How many men, especially in Turkey, go naked upon the account
of devotion?  Some one asked a beggar, whom he saw in his shirt in the
depth of winter, as brisk and frolic as he who goes muffled up to the
ears in furs, how he was able to endure to go so?  "Why, sir," he
answered, "you go with your face bare: I am all face."  The Italians have
a story of the Duke of Florence's fool, whom his master asking how, being
so thinly clad, he was able to support the cold, when he himself, warmly
wrapped up as he was, was hardly able to do it?  "Why," replied the fool,
"use my receipt to put on all your clothes you have at once, and you'll
feel no more cold than I."  King Massinissa, to an extreme old age, could
never be prevailed upon to go with his head covered, how cold, stormy, or
rainy soever the weather might be; which also is reported of the Emperor
Severus.  Herodotus tells us, that in the battles fought betwixt the
Egyptians and the Persians, it was observed both by himself and by
others, that of those who were left dead upon the field, the heads of the
Egyptians were without comparison harder than those of the Persians, by
reason that the last had gone with their heads always covered from their
infancy, first with biggins, and then with turbans, and the others always
shaved and bare.  King Agesilaus continued to a decrepit age to wear
always the same clothes in winter that he did in summer.  Caesar, says
Suetonius, marched always at the head of his army, for the most part on
foot, with his head bare, whether it was rain or sunshine, and as much is
said of Hannibal:

                              "Tum vertice nudo,
               Excipere insanos imbres, coelique ruinam."

     ["Bareheaded he marched in snow, exposed to pouring rain and the
     utmost rigour of the weather."--Silius Italicus, i. 250.]

A Venetian who has long lived in Pegu, and has lately returned thence,
writes that the men and women of that kingdom, though they cover all
their other parts, go always barefoot and ride so too; and Plato very
earnestly advises for the health of the whole body, to give the head and
the feet no other clothing than what nature has bestowed.  He whom the
Poles have elected for their king,--[Stephen Bathory]--since ours came
thence, who is, indeed, one of the greatest princes of this age, never
wears any gloves, and in winter or whatever weather can come, never wears
other cap abroad than that he wears at home.  Whereas I cannot endure to
go unbuttoned or untied; my neighbouring labourers would think themselves
in chains, if they were so braced.  Varro is of opinion, that when it was
ordained we should be bare in the presence of the gods and before the
magistrate, it was so ordered rather upon the score of health, and to
inure us to the injuries of weather, than upon the account of reverence;
and since we are now talking of cold, and Frenchmen used to wear variety
of colours (not I myself, for I seldom wear other than black or white, in
imitation of my father), let us add another story out of Le Capitaine
Martin du Bellay, who affirms, that in the march to Luxembourg he saw so
great frost, that the munition-wine was cut with hatchets and wedges, and
delivered out to the soldiers by weight, and that they carried it away in
baskets: and Ovid,

              "Nudaque consistunt, formam servantia testae,
               Vina; nec hausta meri, sed data frusta, bibunt."

     ["The wine when out of the cask retains the form of the cask;
     and is given out not in cups, but in bits."
     --Ovid, Trist., iii. 10, 23.]

At the mouth of Lake Maeotis the frosts are so very sharp, that in the
very same place where Mithridates' lieutenant had fought the enemy
dryfoot and given them a notable defeat, the summer following he obtained
over them a naval victory.  The Romans fought at a very great
disadvantage, in the engagement they had with the Carthaginians near
Piacenza, by reason that they went to the charge with their blood
congealed and their limbs numbed with cold, whereas Hannibal had caused
great fires to be dispersed quite through his camp to warm his soldiers,
and oil to be distributed amongst them, to the end that anointing
themselves, they might render their nerves more supple and active, and
fortify the pores against the violence of the air and freezing wind,
which raged in that season.

The retreat the Greeks made from Babylon into their own country is famous
for the difficulties and calamities they had to overcome; of which this
was one, that being encountered in the mountains of Armenia with a
horrible storm of snow, they lost all knowledge of the country and of the
ways, and being driven up, were a day and a night without eating or
drinking; most of their cattle died, many of themselves were starved to
death, several struck blind with the force of the hail and the glare of
the snow, many of them maimed in their fingers and toes, and many stiff
and motionless with the extremity of the cold, who had yet their
understanding entire.

Alexander saw a nation, where they bury their fruit-trees in winter to
protect them from being destroyed by the frost, and we also may see the
same.

But, so far as clothes go, the King of Mexico changed four times a day
his apparel, and never put it on again, employing that he left off in his
continual liberalities and rewards; and neither pot, dish, nor other
utensil of his kitchen or table was ever served twice.




CHAPTER XXXVI

OF CATO THE YOUNGER

     ["I am not possessed with this common errour, to judge of others
     according to what I am my selfe.  I am easie to beleeve things
     differing from my selfe.  Though I be engaged to one forme, I do not
     tie the world unto it, as every man doth.  And I beleeve and
     conceive a thousand manners of life, contrary to the common sorte."
     --Florio, ed. 1613, p. 113.]

I am not guilty of the common error of judging another by myself.  I
easily believe that in another's humour which is contrary to my own; and
though I find myself engaged to one certain form, I do not oblige others
to it, as many do; but believe and apprehend a thousand ways of living;
and, contrary to most men, more easily admit of difference than
uniformity amongst us.  I as frankly as any one would have me, discharge
a man from my humours and principles, and consider him according to his
own particular model.  Though I am not continent myself, I nevertheless
sincerely approve the continence of the Feuillans and Capuchins, and
highly commend their way of living.  I insinuate myself by imagination
into their place, and love and honour them the more for being other than
I am.  I very much desire that we may be judged every man by himself, and
would not be drawn into the consequence of common examples.  My own
weakness nothing alters the esteem I ought to have for the force and
vigour of those who deserve it:

     "Sunt qui nihil suadent, quam quod se imitari posse confidunt."

     ["There are who persuade nothing but what they believe they can
     imitate themselves."--Cicero, De Orator., c. 7.]

Crawling upon the slime of the earth, I do not for all that cease to
observe up in the clouds the inimitable height of some heroic souls.
'Tis a great deal for me to have my judgment regular and just, if the
effects cannot be so, and to maintain this sovereign part, at least, free
from corruption; 'tis something to have my will right and good where my
legs fail me.  This age wherein we live, in our part of the world at
least, is grown so stupid, that not only the exercise, but the very
imagination of virtue is defective, and seems to be no other but college
jargon:

                        "Virtutem verba putant, ut
                 Lucum ligna:"

     ["They think words virtue, as they think mere wood a sacred grove."
     --Horace, Ep., i. 6, 31.]

          "Quam vereri deberent, etiam si percipere non possent."

     ["Which they ought to reverence, though they cannot comprehend."
     --Cicero, Tusc. Quas., v. 2.]

'Tis a gewgaw to hang in a cabinet or at the end of the tongue, as on the
tip of the ear, for ornament only.  There are no longer virtuous actions
extant; those actions that carry a show of virtue have yet nothing of its
essence; by reason that profit, glory, fear, custom, and other suchlike
foreign causes, put us on the way to produce them.  Our justice also,
valour, courtesy, may be called so too, in respect to others and
according to the face they appear with to the public; but in the doer it
can by no means be virtue, because there is another end proposed, another
moving cause.  Now virtue owns nothing to be hers, but what is done by
herself and for herself alone.

In that great battle of Plataea, that the Greeks under the command of
Pausanias gained against Mardonius and the Persians, the conquerors,
according to their custom, coming to divide amongst them the glory of the
exploit, attributed to the Spartan nation the pre-eminence of valour in
the engagement.  The Spartans, great judges of virtue, when they came to
determine to what particular man of their nation the honour was due of
having the best behaved himself upon this occasion, found that
Aristodemus had of all others hazarded his person with the greatest
bravery; but did not, however, allow him any prize, by reason that his
virtue had been incited by a desire to clear his reputation from the
reproach of his miscarriage at the business of Thermopylae, and to die
bravely to wipe off that former blemish.

Our judgments are yet sick, and obey the humour of our depraved manners.
I observe most of the wits of these times pretend to ingenuity, by
endeavouring to blemish and darken the glory of the bravest and most
generous actions of former ages, putting one vile interpretation or
another upon them, and forging and supposing vain causes and motives for
the noble things they did: a mighty subtlety indeed!  Give me the
greatest and most unblemished action that ever the day beheld, and I will
contrive a hundred plausible drifts and ends to obscure it.  God knows,
whoever will stretch them out to the full, what diversity of images our
internal wills suffer under.  They do not so maliciously play the
censurers, as they do it ignorantly and rudely in all their detractions.

The same pains and licence that others take to blemish and bespatter
these illustrious names, I would willingly undergo to lend them a
shoulder to raise them higher.  These rare forms, that are culled out by
the consent of the wisest men of all ages, for the world's example,
I should not stick to augment in honour, as far as my invention would
permit, in all the circumstances of favourable interpretation; and we may
well believe that the force of our invention is infinitely short of their
merit.  'Tis the duty of good men to portray virtue as beautiful as they
can, and there would be nothing wrong should our passion a little
transport us in favour of so sacred a form.  What these people do, on the
contrary, they either do out of malice, or by the vice of confining their
belief to their own capacity; or, which I am more inclined to think, for
not having their sight strong, clear, and elevated enough to conceive the
splendour of virtue in her native purity: as Plutarch complains, that in
his time some attributed the cause of the younger Cato's death to his
fear of Caesar, at which he seems very angry, and with good reason; and
by this a man may guess how much more he would have been offended with
those who have attributed it to ambition.  Senseless people!  He would
rather have performed a noble, just, and generous action, and to have had
ignominy for his reward, than for glory.  That man was in truth a pattern
that nature chose out to show to what height human virtue and constancy
could arrive.

But I am not capable of handling so rich an argument, and shall therefore
only set five Latin poets together, contending in the praise of Cato;
and, incidentally, for their own too.  Now, a well-educated child will
judge the two first, in comparison of the others, a little flat and
languid; the third more vigorous, but overthrown by the extravagance of
his own force; he will then think that there will be room for one or two
gradations of invention to come to the fourth, and, mounting to the pitch
of that, he will lift up his hands in admiration; coming to the last, the
first by some space' (but a space that he will swear is not to be filled
up by any human wit), he will be astounded, he will not know where he is.

And here is a wonder: we have far more poets than judges and interpreters
of poetry; it is easier to write it than to understand it.  There is,
indeed, a certain low and moderate sort of poetry, that a man may well
enough judge by certain rules of art; but the true, supreme, and divine
poesy is above all rules and reason.  And whoever discerns the beauty of
it with the most assured and most steady sight, sees no more than the
quick reflection of a flash of lightning: it does not exercise, but
ravishes and overwhelms our judgment.  The fury that possesses him who is
able to penetrate into it wounds yet a third man by hearing him repeat
it; like a loadstone that not only attracts the needle, but also infuses
into it the virtue to attract others.  And it is more evidently manifest
in our theatres, that the sacred inspiration of the Muses, having first
stirred up the poet to anger, sorrow, hatred, and out of himself, to
whatever they will, does moreover by the poet possess the actor, and by
the actor consecutively all the spectators.  So much do our passions hang
and depend upon one another.

Poetry has ever had that power over me from a child to transpierce and
transport me; but this vivid sentiment that is natural to me has been
variously handled by variety of forms, not so much higher or lower (for
they were ever the highest of every kind), as differing in colour.
First, a gay and sprightly fluency; afterwards, a lofty and penetrating
subtlety; and lastly, a mature and constant vigour.  Their names will
better express them: Ovid, Lucan, Virgil.

But our poets are beginning their career:

         "Sit Cato, dum vivit, sane vel Caesare major,"

     ["Let Cato, whilst he live, be greater than Caesar."
     --Martial, vi. 32]

says one.

               "Et invictum, devicta morte, Catonem,"

          ["And Cato invincible, death being overcome."
          --Manilius, Astron., iv. 87.]

says the second.  And the third, speaking of the civil wars betwixt
Caesar and Pompey,

          "Victrix causa diis placuit, set victa Catoni."

     ["The victorious cause blessed the gods, the defeated one Cato.
     --"Lucan, i. 128.]

And the fourth, upon the praises of Caesar:

              "Et cuncta terrarum subacta,
               Praeter atrocem animum Catonis."

     ["And conquered all but the indomitable mind of Cato."
     --Horace, Od., ii. 1, 23.]

And the master of the choir, after having set forth all the great names
of the greatest Romans, ends thus:

                    "His dantem jura Catonem."

     ["Cato giving laws to all the rest."--AEneid, viii. 670.]




CHAPTER XXXVII

THAT WE LAUGH AND CRY FOR THE SAME THING

When we read in history that Antigonus was very much displeased with his
son for presenting him the head of King Pyrrhus his enemy, but newly
slain fighting against him, and that seeing it, he wept; and that Rene,
Duke of Lorraine, also lamented the death of Charles, Duke of Burgundy,
whom he had himself defeated, and appeared in mourning at his funeral;
and that in the battle of D'Auray (which Count Montfort obtained over
Charles de Blois, his competitor for the duchy of Brittany), the
conqueror meeting the dead body of his enemy, was very much afflicted at
his death, we must not presently cry out:

              "E cosi avven, the l'animo ciascuna
               Sua passion sotto 'l contrario manto,
               Ricopre, con la vista or'chiara, or'bruna."

     ["And thus it happens that the mind of each veils its passion under
     a different appearance, and beneath a smiling visage, gay beneath a
     sombre air."--Petrarch.]

When Pompey's head was presented to Caesar, the histories tell us that he
turned away his face, as from a sad and unpleasing object.  There had
been so long an intelligence and society betwixt them in the management
of the public affairs, so great a community of fortunes, so many mutual
offices, and so near an alliance, that this countenance of his ought not
to suffer under any misinterpretation, or to be suspected for either
false or counterfeit, as this other seems to believe:

                             "Tutumque putavit
          Jam bonus esse socer; lacrymae non sponte cadentes,
          Effudit, gemitusque expressit pectore laeto;"

     ["And now he thought it safe to play the kind father-in-law,
     shedding forced tears, and from a joyful breast discharging sighs
     and groans."--Lucan, ix. 1037.]

for though it be true that the greatest part of our actions are no other
than visor and disguise, and that it may sometimes be true that

               "Haeredis fletus sub persona rises est,"

          ["The heir's tears behind the mask are smiles."
          --Publius Syrus, apud Gellium, xvii. 14.]

yet, in judging of these accidents, we are to consider how much our souls
are oftentimes agitated with divers passions.  And as they say that in
our bodies there is a congregation of divers humours, of which that is
the sovereign which, according to the complexion we are of, is commonly
most predominant in us: so, though the soul have in it divers motions to
give it agitation, yet must there of necessity be one to overrule all the
rest, though not with so necessary and absolute a dominion but that
through the flexibility and inconstancy of the soul, those of less
authority may upon occasion reassume their place and make a little sally
in turn.  Thence it is, that we see not only children, who innocently
obey and follow nature, often laugh and cry at the same thing, but not
one of us can boast, what journey soever he may have in hand that he has
the most set his heart upon, but when he comes to part with his family
and friends, he will find something that troubles him within; and though
he refrain his tears yet he puts foot in the stirrup with a sad and
cloudy countenance.  And what gentle flame soever may warm the heart of
modest and wellborn virgins, yet are they fain to be forced from about
their mothers' necks to be put to bed to their husbands, whatever this
boon companion is pleased to say:

         "Estne novis nuptis odio Venus?  anne parentum
          Frustrantur falsis gaudia lachrymulis,
          Ubertim thalami quasi intra limina fundunt?
          Non, ita me divi, vera gemunt, juverint."

     ["Is Venus really so alarming to the new-made bride, or does she
     honestly oppose her parent's rejoicing the tears she so abundantly
     sheds on entering the nuptial chamber?  No, by the Gods, these are
     no true tears."--Catullus, lxvi. 15.]

     ["Is Venus really so repugnant to newly-married maids?  Do they meet
     the smiles of parents with feigned tears?  They weep copiously
     within the very threshold of the nuptial chamber.  No, so the gods
     help me, they do not truly grieve."--Catullus, lxvi.  15.]--
     [A more literal translation.  D.W.]

Neither is it strange to lament a person dead whom a man would by no
means should be alive.  When I rattle my man, I do it with all the mettle
I have, and load him with no feigned, but downright real curses; but the
heat being over, if he should stand in need of me, I should be very ready
to do him good: for I instantly turn the leaf.  When I call him calf and
coxcomb, I do not pretend to entail those titles upon him for ever;
neither do I think I give myself the lie in calling him an honest fellow
presently after.  No one quality engrosses us purely and universally.
Were it not the sign of a fool to talk to one's self, there would hardly
be a day or hour wherein I might not be heard to grumble and mutter to
myself and against myself, "Confound the fool!" and yet I do not think
that to be my definition.  Who for seeing me one while cold and presently
very fond towards my wife, believes the one or the other to be
counterfeited, is an ass.  Nero, taking leave of his mother whom he was
sending to be drowned, was nevertheless sensible of some emotion at this
farewell, and was struck with horror and pity.  'Tis said, that the light
of the sun is not one continuous thing, but that he darts new rays so
thick one upon another that we cannot perceive the intermission:

         "Largus enim liquidi fons luminis, aetherius sol,
          Irrigat assidue coelum candore recenti,
          Suppeditatque novo confestim lumine lumen."

     ["So the wide fountain of liquid light, the ethereal sun, steadily
     fertilises the heavens with new heat, and supplies a continuous
     store of fresh light."--Lucretius, v. 282.]

Just so the soul variously and imperceptibly darts out her passions.

Artabanus coming by surprise once upon his nephew Xerxes, chid him for
the sudden alteration of his countenance.  He was considering the
immeasurable greatness of his forces passing over the Hellespont for the
Grecian expedition: he was first seized with a palpitation of joy, to see
so many millions of men under his command, and this appeared in the
gaiety of his looks: but his thoughts at the same instant suggesting to
him that of so many lives, within a century at most, there would not be
one left, he presently knit his brows and grew sad, even to tears.

We have resolutely pursued the revenge of an injury received, and been
sensible of a singular contentment for the victory; but we shall weep
notwithstanding.  'Tis not for the victory, though, that we shall weep:
there is nothing altered in that but the soul looks upon things with
another eye and represents them to itself with another kind of face; for
everything has many faces and several aspects.

Relations, old acquaintances, and friendships, possess our imaginations
and make them tender for the time, according to their condition; but the
turn is so quick, that 'tis gone in a moment:

              "Nil adeo fieri celeri ratione videtur,
               Quam si mens fieri proponit, et inchoat ipsa,
               Ocius ergo animus, quam res se perciet ulla,
               Ante oculos quorum in promptu natura videtur;"

     ["Nothing therefore seems to be done in so swift a manner than if
     the mind proposes it to be done, and itself begins.  It is more
     active than anything which we see in nature."--Lucretius, iii. 183.]

and therefore, if we would make one continued thing of all this
succession of passions, we deceive ourselves.  When Timoleon laments the
murder he had committed upon so mature and generous deliberation, he does
not lament the liberty restored to his country, he does not lament the
tyrant; but he laments his brother: one part of his duty is performed;
let us give him leave to perform the other.




CHAPTER XXXVIII

OF SOLITUDE

Let us pretermit that long comparison betwixt the active and the solitary
life; and as for the fine sayings with which ambition and avarice
palliate their vices, that we are not born for ourselves but for the
public,--[This is the eulogium passed by Lucan on Cato of Utica, ii.
383.]--let us boldly appeal to those who are in public affairs; let them
lay their hands upon their hearts, and then say whether, on the contrary,
they do not rather aspire to titles and offices and that tumult of the
world to make their private advantage at the public expense.  The corrupt
ways by which in this our time they arrive at the height to which their
ambitions aspire, manifestly enough declares that their ends cannot be
very good.  Let us tell ambition that it is she herself who gives us a
taste of solitude; for what does she so much avoid as society?  What does
she so much seek as elbowroom?  A man many do well or ill everywhere; but
if what Bias says be true, that the greatest part is the worse part, or
what the Preacher says: there is not one good of a thousand:

              "Rari quippe boni: numero vix sunt totidem quot
               Thebarum portae, vel divitis ostia Nili,"

     ["Good men forsooth are scarce: there are hardly as many as there
     are gates of Thebes or mouths of the rich Nile."
     --Juvenal, Sat., xiii. 26.]

the contagion is very dangerous in the crowd.  A man must either imitate
the vicious or hate them both are dangerous things, either to resemble
them because they are many or to hate many because they are unresembling
to ourselves.  Merchants who go to sea are in the right when they are
cautious that those who embark with them in the same bottom be neither
dissolute blasphemers nor vicious other ways, looking upon such society
as unfortunate.  And therefore it was that Bias pleasantly said to some,
who being with him in a dangerous storm implored the assistance of the
gods: "Peace, speak softly," said he, "that they may not know you are
here in my company."--[Diogenes Laertius]--And of more pressing
example, Albuquerque, viceroy in the Indies for Emmanuel, king of
Portugal, in an extreme peril of shipwreck, took a young boy upon his
shoulders, for this only end that, in the society of their common danger
his innocence might serve to protect him, and to recommend him to the
divine favour, that they might get safe to shore.  'Tis not that a wise
man may not live everywhere content, and be alone in the very crowd of a
palace; but if it be left to his own choice, the schoolman will tell you
that he should fly the very sight of the crowd: he will endure it if need
be; but if it be referred to him, he will choose to be alone.  He cannot
think himself sufficiently rid of vice, if he must yet contend with it in
other men.  Charondas punished those as evil men who were convicted of
keeping ill company.  There is nothing so unsociable and sociable as man,
the one by his vice, the other by his nature.  And Antisthenes, in my
opinion, did not give him a satisfactory answer, who reproached him with
frequenting ill company, by saying that the physicians lived well enough
amongst the sick, for if they contribute to the health of the sick, no
doubt but by the contagion, continual sight of, and familiarity with
diseases, they must of necessity impair their own.

Now the end, I take it, is all one, to live at more leisure and at one's
ease: but men do not always take the right way.  They often think they
have totally taken leave of all business, when they have only exchanged
one employment for another: there is little less trouble in governing a
private family than a whole kingdom.  Wherever the mind is perplexed, it
is in an entire disorder, and domestic employments are not less
troublesome for being less important.  Moreover, for having shaken off
the court and the exchange, we have not taken leave of the principal
vexations of life:

              "Ratio et prudentia curas,
               Non locus effusi late maris arbiter, aufert;"

     ["Reason and prudence, not a place with a commanding view of the
     great ocean, banish care."--Horace, Ep., i. 2.]

ambition, avarice, irresolution, fear, and inordinate desires, do not
leave us because we forsake our native country:

                                        "Et
                    Post equitem sedet atra cura;"

               ["Black care sits behind the horse man."
               --Horace, Od., iii. 1, 40].

they often follow us even to cloisters and philosophical schools; nor
deserts, nor caves, hair-shirts, nor fasts, can disengage us from them:

                    "Haeret lateri lethalis arundo."

          ["The fatal shaft adheres to the side."--AEneid, iv. 73.]

One telling Socrates that such a one was nothing improved by his travels:
"I very well believe it," said he, "for he took himself along with him"

                   "Quid terras alio calentes
                    Sole mutamus?  patriae quis exsul
                    Se quoque fugit?"

     ["Why do we seek climates warmed by another sun?  Who is the man
     that by fleeing from his country, can also flee from himself?"
     --Horace, Od., ii. 16, 18.]

If a man do not first discharge both himself and his mind of the burden
with which he finds himself oppressed, motion will but make it press the
harder and sit the heavier, as the lading of a ship is of less
encumbrance when fast and bestowed in a settled posture.  You do a sick
man more harm than good in removing him from place to place; you fix and
establish the disease by motion, as stakes sink deeper and more firmly
into the earth by being moved up and down in the place where they are
designed to stand.  Therefore, it is not enough to get remote from the
public; 'tis not enough to shift the soil only; a man must flee from the
popular conditions that have taken possession of his soul, he must
sequester and come again to himself:

                         "Rupi jam vincula, dicas
               Nam luctata canis nodum arripit; attamen illi,
               Quum fugit, a collo trahitur pars longa catenae."

     ["You say, perhaps, you have broken your chains: the dog who after
     long efforts has broken his chain, still in his flight drags a heavy
     portion of it after him."--Persius, Sat., v. 158.]

We still carry our fetters along with us.  'Tis not an absolute liberty;
we yet cast back a look upon what we have left behind us; the fancy is
still full of it:

          "Nisi purgatum est pectus, quae praelia nobis
          Atque pericula tunc ingratis insinuandum?
          Quantae connscindunt hominem cupedinis acres
          Sollicitum curae? quantique perinde timores?
          Quidve superbia, spurcitia, ac petulantia, quantas
          Efficiunt clades? quid luxus desidiesque?"

     ["But unless the mind is purified, what internal combats and dangers
     must we incur in spite of all our efforts!  How many bitter
     anxieties, how many terrors, follow upon unregulated passion!
     What destruction befalls us from pride, lust, petulant anger!
     What evils arise from luxury and sloth!"--Lucretius, v. 4.]

Our disease lies in the mind, which cannot escape from itself;

          "In culpa est animus, qui se non effugit unquam,"
          --Horace, Ep., i. 14, 13.

and therefore is to be called home and confined within itself: that is
the true solitude, and that may be enjoyed even in populous cities and
the courts of kings, though more commodiously apart.

Now, since we will attempt to live alone, and to waive all manner of
conversation amongst them, let us so order it that our content may depend
wholly upon ourselves; let us dissolve all obligations that ally us to
others; let us obtain this from ourselves, that we may live alone in good
earnest, and live at our ease too.

Stilpo having escaped from the burning of his town, where he lost wife,
children, and goods, Demetrius Poliorcetes seeing him, in so great a ruin
of his country, appear with an undisturbed countenance, asked him if he
had received no loss?  To which he made answer, No; and that, thank God,
nothing was lost of his.--[Seneca, Ep. 7.]--This also was the meaning of
the philosopher Antisthenes, when he pleasantly said, that "men should
furnish themselves with such things as would float, and might with the
owner escape the storm";--[Diogenes Laertius, vi. 6.] and certainly a
wise man never loses anything if he have himself.  When the city of Nola
was ruined by the barbarians, Paulinus, who was bishop of that place,
having there lost all he had, himself a prisoner, prayed after this
manner: "O Lord, defend me from being sensible of this loss; for Thou
knowest they have yet touched nothing of that which is mine."--[St.
Augustin, De Civit. Dei, i. 10.]--The riches that made him rich and the
goods that made him good, were still kept entire.  This it is to make
choice of treasures that can secure themselves from plunder and violence,
and to hide them in such a place into which no one can enter and that is
not to be betrayed by any but ourselves.  Wives, children, and goods must
be had, and especially health, by him that can get it; but we are not so
to set our hearts upon them that our happiness must have its dependence
upon them; we must reserve a backshop, wholly our own and entirely free,
wherein to settle our true liberty, our principal solitude and retreat.
And in this we must for the most part entertain ourselves with ourselves,
and so privately that no exotic knowledge or communication be admitted
there; there to laugh and to talk, as if without wife, children, goods,
train, or attendance, to the end that when it shall so fall out that we
must lose any or all of these, it may be no new thing to be without them.
We have a mind pliable in itself, that will be company; that has
wherewithal to attack and to defend, to receive and to give: let us not
then fear in this solitude to languish under an uncomfortable vacuity.

                    "In solis sis tibi turba locis."

     ["In solitude, be company for thyself."--Tibullus, vi. 13. 12.]

Virtue is satisfied with herself, without discipline, without words,
without effects.  In our ordinary actions there is not one of a thousand
that concerns ourselves.  He that thou seest scrambling up the ruins of
that wall, furious and transported, against whom so many harquebuss-shots
are levelled; and that other all over scars, pale, and fainting with
hunger, and yet resolved rather to die than to open the gates to him;
dost thou think that these men are there upon their own account?  No;
peradventure in the behalf of one whom they never saw and who never
concerns himself for their pains and danger, but lies wallowing the while
in sloth and pleasure: this other slavering, blear-eyed, slovenly fellow,
that thou seest come out of his study after midnight, dost thou think he
has been tumbling over books to learn how to become a better man, wiser,
and more content?  No such matter; he will there end his days, but he
will teach posterity the measure of Plautus' verses and the true
orthography of a Latin word.  Who is it that does not voluntarily
exchange his health, his repose, and his very life for reputation and
glory, the most useless, frivolous, and false coin that passes current
amongst us?  Our own death does not sufficiently terrify and trouble us;
let us, moreover, charge ourselves with those of our wives, children, and
family: our own affairs do not afford us anxiety enough; let us undertake
those of our neighbours and friends, still more to break our brains and
torment us:

         "Vah! quemquamne hominem in animum instituere, aut
          Parare, quod sit carius, quam ipse est sibi?"

     ["Ah! can any man conceive in his mind or realise what is dearer
     than he is to himself?"--Terence, Adelph., i. I, 13.]

Solitude seems to me to wear the best favour in such as have already
employed their most active and flourishing age in the world's service,
after the example of Thales.  We have lived enough for others; let us at
least live out the small remnant of life for ourselves; let us now call
in our thoughts and intentions to ourselves, and to our own ease and
repose.  'Tis no light thing to make a sure retreat; it will be enough
for us to do without mixing other enterprises.  Since God gives us
leisure to order our removal, let us make ready, truss our baggage, take
leave betimes of the company, and disentangle ourselves from those
violent importunities that engage us elsewhere and separate us from
ourselves.

We must break the knot of our obligations, how strong soever, and
hereafter love this or that, but espouse nothing but ourselves: that is
to say, let the remainder be our own, but not so joined and so close as
not to be forced away without flaying us or tearing out part of our
whole.  The greatest thing in the world is for a man to know that he is
his own.  'Tis time to wean ourselves from society when we can no longer
add anything to it; he who is not in a condition to lend must forbid
himself to borrow.  Our forces begin to fail us; let us call them in and
concentrate them in and for ourselves.  He that can cast off within
himself and resolve the offices of friendship and company, let him do it.
In this decay of nature which renders him useless, burdensome, and
importunate to others, let him take care not to be useless, burdensome,
and importunate to himself.  Let him soothe and caress himself, and above
all things be sure to govern himself with reverence to his reason and
conscience to that degree as to be ashamed to make a false step in their
presence:

               "Rarum est enim, ut satis se quisque vereatur."

     ["For 'tis rarely seen that men have respect and reverence enough
     for themselves."--Quintilian, x. 7.]

Socrates says that boys are to cause themselves to be instructed, men to
exercise themselves in well-doing, and old men to retire from all civil
and military employments, living at their own discretion, without the
obligation to any office. There are some complexions more proper for
these precepts of retirement than others.  Such as are of a soft and dull
apprehension, and of a tender will and affection, not readily to be
subdued or employed, whereof I am one, both by natural condition and by
reflection, will sooner incline to this advice than active and busy
souls, which embrace: all, engage in all, are hot upon everything, which
offer, present, and give themselves up to every occasion.  We are to use
these accidental and extraneous commodities, so far as they are pleasant
to us, but by no means to lay our principal foundation there; 'tis no
true one; neither nature nor reason allows it so to be.  Why therefore
should we, contrary to their laws, enslave our own contentment to the
power of another?  To anticipate also the accidents of fortune, to
deprive ourselves of the conveniences we have in our own power, as
several have done upon the account of devotion, and some philosophers by
reasoning; to be one's own servant, to lie hard, to put out our own eyes,
to throw our wealth into the river, to go in search of grief; these, by
the misery of this life, aiming at bliss in another; those by laying
themselves low to avoid the danger of falling: all such are acts of an
excessive virtue.  The stoutest and most resolute natures render even
their seclusion glorious and exemplary:

                    "Tuta et parvula laudo,
          Quum res deficiunt, satis inter vilia fortis
          Verum, ubi quid melius contingit et unctius, idem
          Hos sapere et solos aio bene vivere, quorum
          Conspicitur nitidis fundata pecunia villis."

     ["When means are deficient, I laud a safe and humble condition,
     content with little: but when things grow better and more easy, I
     all the same say that you alone are wise and live well, whose
     invested money is visible in beautiful villas."
     --Horace, Ep., i. 15, 42.]

A great deal less would serve my turn well enough.  'Tis enough for me,
under fortune's favour, to prepare myself for her disgrace, and, being at
my ease, to represent to myself, as far as my imagination can stretch,
the ill to come; as we do at jousts and tiltings, where we counterfeit
war in the greatest calm of peace.  I do not think Arcesilaus the
philosopher the less temperate and virtuous for knowing that he made use
of gold and silver vessels, when the condition of his fortune allowed him
so to do; I have indeed a better opinion of him than if he had denied
himself what he used with liberality and moderation.  I see the utmost
limits of natural necessity: and considering a poor man begging at my
door, ofttimes more jocund and more healthy than I myself am, I put
myself into his place, and attempt to dress my mind after his mode;
and running, in like manner, over other examples, though I fancy death,
poverty, contempt, and sickness treading on my heels, I easily resolve
not to be affrighted, forasmuch as a less than I takes them with so much
patience; and am not willing to believe that a less understanding can do
more than a greater, or that the effects of precept cannot arrive to as
great a height as those of custom.  And knowing of how uncertain duration
these accidental conveniences are, I never forget, in the height of all
my enjoyments, to make it my chiefest prayer to Almighty God, that He
will please to render me content with myself and the condition wherein I
am.  I see young men very gay and frolic, who nevertheless keep a mass of
pills in their trunk at home, to take when they've got a cold, which they
fear so much the less, because they think they have remedy at hand.
Every one should do in like manner, and, moreover, if they find
themselves subject to some more violent disease, should furnish
themselves with such medicines as may numb and stupefy the part.

The employment a man should choose for such a life ought neither to be a
laborious nor an unpleasing one; otherwise 'tis to no purpose at all to
be retired.  And this depends upon every one's liking and humour.  Mine
has no manner of complacency for husbandry, and such as love it ought to
apply themselves to it with moderation:

          ["Endeavour to make circumstances subject to me,
          and not me subject to circumstances."
          --Horace, Ep., i. i, 19.]

Husbandry is otherwise a very servile employment, as Sallust calls it;
though some parts of it are more excusable than the rest, as the care of
gardens, which Xenophon attributes to Cyrus; and a mean may be found out
betwixt the sordid and low application, so full of perpetual solicitude,
which is seen in men who make it their entire business and study, and the
stupid and extreme negligence, letting all things go at random which we
see in others

                    "Democriti pecus edit agellos
          Cultaque, dum peregre est animus sine corpore velox."

     ["Democritus' cattle eat his corn and spoil his fields, whilst his
     soaring mind ranges abroad without the body."
     --Horace, Ep., i, 12, 12.]

But let us hear what advice the younger Pliny gives his friend Caninius
Rufus upon the subject of solitude: "I advise thee, in the full and
plentiful retirement wherein thou art, to leave to thy hinds the care of
thy husbandry, and to addict thyself to the study of letters, to extract
from thence something that may be entirely and absolutely thine own."  By
which he means reputation; like Cicero, who says that he would employ his
solitude and retirement from public affairs to acquire by his writings an
immortal life.

                              "Usque adeone
          Scire tuum, nihil est, nisi to scire hoc, sciat alter?"

          ["Is all that thy learning nothing, unless another knows
          that thou knowest?"--Persius, Sat., i. 23.]

It appears to be reason, when a man talks of retiring from the world,
that he should look quite out of [for] himself.  These do it but by
halves: they design well enough for themselves when they shall be no more
in it; but still they pretend to extract the fruits of that design from
the world, when absent from it, by a ridiculous contradiction.

The imagination of those who seek solitude upon the account of devotion,
filling their hopes and courage with certainty of divine promises in the
other life, is much more rationally founded.  They propose to themselves
God, an infinite object in goodness and power; the soul has there
wherewithal, at full liberty, to satiate her desires: afflictions and
sufferings turn to their advantage, being undergone for the acquisition
of eternal health and joy; death is to be wished and longed for, where it
is the passage to so perfect a condition; the asperity of the rules they
impose upon themselves is immediately softened by custom, and all their
carnal appetites baffled and subdued, by refusing to humour and feed
them, these being only supported by use and exercise.  This sole end of
another happily immortal life is that which really merits that we should
abandon the pleasures and conveniences of this; and he who can really and
constantly inflame his soul with the ardour of this vivid faith and hope,
erects for himself in solitude a more voluptuous and delicious life than
any other sort of existence.

Neither the end, then, nor the means of this advice pleases me, for we
often fall out of the frying-pan into the fire.--[or: we always relapse
ill from fever into fever.]--This  book-employment is as painful as any
other, and as great an enemy to health, which ought to be the first thing
considered; neither ought a man to be allured with the pleasure of it,
which is the same that destroys the frugal, the avaricious, the
voluptuous, and the ambitious man.

     ["This plodding occupation of bookes is as painfull as any other,
     and as great an enemie vnto health, which ought principally to be
     considered.  And a man should not suffer him selfe to be inveagled
     by the pleasure he takes in them."--Florio, edit. 1613, p. 122.]

The sages give us caution enough to beware the treachery of our desires,
and to distinguish true and entire pleasures from such as are mixed and
complicated with greater pain.  For the most of our pleasures, say they,
wheedle and caress only to strangle us, like those thieves the Egyptians
called Philistae; if the headache should come before drunkenness, we
should have a care of drinking too much; but pleasure, to deceive us,
marches before and conceals her train.  Books are pleasant, but if, by
being over-studious, we impair our health and spoil our goodhumour, the
best pieces we have, let us give it over; I, for my part, am one of those
who think, that no fruit derived from them can recompense so great a
loss.  As men who have long felt themselves weakened by indisposition,
give themselves up at last to the mercy of medicine and submit to certain
rules of living, which they are for the future never to transgress; so he
who retires, weary of and disgusted with the common way of living, ought
to model this new one he enters into by the rules of reason, and to
institute and establish it by premeditation and reflection.  He ought to
have taken leave of all sorts of labour, what advantage soever it may
promise, and generally to have shaken off all those passions which
disturb the tranquillity of body and soul, and then choose the way that
best suits with his own humour:

               "Unusquisque sua noverit ire via."

In husbandry, study, hunting, and all other exercises, men are to proceed
to the utmost limits of pleasure, but must take heed of engaging further,
where trouble begins to mix with it.  We are to reserve so much
employment only as is necessary to keep us in breath and to defend us
from the inconveniences that the other extreme of a dull and stupid
laziness brings along with it.  There are sterile knotty sciences,
chiefly hammered out for the crowd; let such be left to them who are
engaged in the world's service.  I for my part care for no other books,
but either such as are pleasant and easy, to amuse me, or those that
comfort and instruct me how to regulate my life and death:

               "Tacitum sylvas inter reptare salubres,
               Curantem, quidquid dignum sapienti bonoque est."

     ["Silently meditating in the healthy groves, whatever is worthy
     of a wise and good man."--Horace, Ep., i. 4, 4.]

Wiser men, having great force and vigour of soul, may propose to
themselves a rest wholly spiritual but for me, who have a very ordinary
soul, it is very necessary to support myself with bodily conveniences;
and age having of late deprived me of those pleasures that were more
acceptable to me, I instruct and whet my appetite to those that remain,
more suitable to this other reason.  We ought to hold with all our force,
both of hands and teeth, the use of the pleasures of life that our years,
one after another, snatch away from us:

                         "Carpamus dulcia; nostrum est,
               Quod vivis; cinis, et manes, et fabula fies."

     ["Let us pluck life's sweets, 'tis for them we live: by and by we
     shall be ashes, a ghost, a mere subject of talk."
     --Persius, Sat., v. 151.]

Now, as to the end that Pliny and Cicero propose to us of glory, 'tis
infinitely wide of my account.  Ambition is of all others the most
contrary humour to solitude; glory and repose are things that cannot
possibly inhabit in one and the same place.  For so much as I understand,
these have only their arms and legs disengaged from the crowd; their soul
and intention remain confined behind more than ever:

          "Tun', vetule, auriculis alienis colligis escas?"

     ["Dost thou, then, old man, collect food for others' ears?"
     --Persius, Sat., i. 22.]

they have only retired to take a better leap, and by a stronger motion to
give a brisker charge into the crowd.  Will you see how they shoot short?
Let us put into the counterpoise the advice of two philosophers, of two
very different sects, writing, the one to Idomeneus, the other to
Lucilius, their friends, to retire into solitude from worldly honours and
affairs.  "You have," say they, "hitherto lived swimming and floating;
come now and die in the harbour: you have given the first part of your
life to the light, give what remains to the shade.  It is impossible to
give over business, if you do not also quit the fruit; therefore
disengage yourselves from all concern of name and glory; 'tis to be
feared the lustre of your former actions will give you but too much
light, and follow you into your most private retreat.  Quit with other
pleasures that which proceeds from the approbation of another man: and as
to your knowledge and parts, never concern yourselves; they will not lose
their effect if yourselves be the better for them.  Remember him, who
being asked why he took so much pains in an art that could come to the
knowledge of but few persons?  'A few are enough for me,' replied he;
'I have enough with one; I have enough with never an one.'--[Seneca, Ep.,
7.]--He said true; you and a companion are theatre enough to one
another, or you to yourself.  Let the people be to you one, and be you
one to the whole people.  'Tis an unworthy ambition to think to derive
glory from a man's sloth and privacy: you are to do like the beasts of
chase, who efface the track at the entrance into their den.  You are no
more to concern yourself how the world talks of you, but how you are to
talk to yourself.  Retire yourself into yourself, but first prepare
yourself there to receive yourself: it were a folly to trust yourself in
your own hands, if you cannot govern yourself.  A man may miscarry alone
as well as in company.  Till you have rendered yourself one before whom
you dare not trip, and till you have a bashfulness and respect for
yourself,

               "Obversentur species honestae animo;"

          ["Let honest things be ever present to the mind"
          --Cicero, Tusc. Quaes., ii. 22.]

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 circumstances
     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 appetites only supported by use and exercise
     Coming out of the same hole
     Common friendships 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
     Friendships that the law and natural obligation impose upon us
     Gewgaw to hang in a cabinet or at the end of the tongue
     Gratify the gods and nature by massacre 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 passions
     Ordinary friendships, 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 friendship 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 passes
     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 God, 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
     Title 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





End of the Project Gutenberg EBook of The Essays of Montaigne, Volume 6
by Michel de Montaigne

*** END OF THIS PROJECT GUTENBERG EBOOK THE ESSAYS OF MONTAIGNE, VOLUME 6 ***

***** This file should be named 3586.txt or 3586.zip *****
This and all associated files of various formats will be found in:
        https://www.gutenberg.org/3/5/8/3586/

Produced by David Widger

Updated editions will replace the previous one--the old editions
will be renamed.

Creating the works from public domain print editions means that no
one owns a United States copyright in these works, so the Foundation
(and you!) can copy and distribute it in the United States without
permission and without paying copyright royalties.  Special rules,
set forth in the General Terms of Use part of this license, apply to
copying and distributing Project Gutenberg-tm electronic works to
protect the PROJECT GUTENBERG-tm concept and trademark.  Project
Gutenberg is a registered trademark, and may not be used if you
charge for the eBooks, unless you receive specific permission.  If you
do not charge anything for copies of this eBook, complying with the
rules is very easy.  You may use this eBook for nearly any purpose
such as creation of derivative works, reports, performances and
research.  They may be modified and printed and given away--you may do
practically ANYTHING with public domain eBooks.  Redistribution is
subject to the trademark license, especially commercial
redistribution.



*** START: FULL LICENSE ***

THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full Project
Gutenberg-tm License (available with this file or online at
https://gutenberg.org/license).


Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
electronic works

1.A.  By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement.  If you do not agree to abide by all
the terms of this agreement, you must cease using and return or destroy
all copies of Project Gutenberg-tm electronic works in your possession.
If you paid a fee for obtaining a copy of or access to a Project
Gutenberg-tm electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B.  "Project Gutenberg" is a registered trademark.  It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement.  There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement.  See
paragraph 1.C below.  There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg-tm electronic
works.  See paragraph 1.E below.

1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
or PGLAF), owns a compilation copyright in the collection of Project
Gutenberg-tm electronic works.  Nearly all the individual works in the
collection are in the public domain in the United States.  If an
individual work is in the public domain in the United States and you are
located in the United States, we do not claim a right to prevent you from
copying, distributing, performing, displaying or creating derivative
works based on the work as long as all references to Project Gutenberg
are removed.  Of course, we hope that you will support the Project
Gutenberg-tm mission of promoting free access to electronic works by
freely sharing Project Gutenberg-tm works in compliance with the terms of
this agreement for keeping the Project Gutenberg-tm name associated with
the work.  You can easily comply with the terms of this agreement by
keeping this work in the same format with its attached full Project
Gutenberg-tm License when you share it without charge with others.

1.D.  The copyright laws of the place where you are located also govern
what you can do with this work.  Copyright laws in most countries are in
a constant state of change.  If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg-tm work.  The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.

1.E.  Unless you have removed all references to Project Gutenberg:

1.E.1.  The following sentence, with active links to, or other immediate
access to, the full Project Gutenberg-tm License must appear prominently
whenever any copy of a Project Gutenberg-tm work (any work on which the
phrase "Project Gutenberg" appears, or with which the phrase "Project
Gutenberg" is associated) is accessed, displayed, performed, viewed,
copied or distributed:

This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org

1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
from the public domain (does not contain a notice indicating that it is
posted with permission of the copyright holder), the work can be copied
and distributed to anyone in the United States without paying any fees
or charges.  If you are redistributing or providing access to a work
with the phrase "Project Gutenberg" associated with or appearing on the
work, you must comply either with the requirements of paragraphs 1.E.1
through 1.E.7 or obtain permission for the use of the work and the
Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
1.E.9.

1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
terms imposed by the copyright holder.  Additional terms will be linked
to the Project Gutenberg-tm License for all works posted with the
permission of the copyright holder found at the beginning of this work.

1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.

1.E.5.  Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.

1.E.6.  You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form.  However, if you provide access to or
distribute copies of a Project Gutenberg-tm work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
you must, at no additional cost, fee or expense to the user, provide a
copy, a means of exporting a copy, or a means of obtaining a copy upon
request, of the work in its original "Plain Vanilla ASCII" or other
form.  Any alternate format must include the full Project Gutenberg-tm
License as specified in paragraph 1.E.1.

1.E.7.  Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8.  You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works provided
that

- You pay a royalty fee of 20% of the gross profits you derive from
     the use of Project Gutenberg-tm works calculated using the method
     you already use to calculate your applicable taxes.  The fee is
     owed to the owner of the Project Gutenberg-tm trademark, but he
     has agreed to donate royalties under this paragraph to the
     Project Gutenberg Literary Archive Foundation.  Royalty payments
     must be paid within 60 days following each date on which you
     prepare (or are legally required to prepare) your periodic tax
     returns.  Royalty payments should be clearly marked as such and
     sent to the Project Gutenberg Literary Archive Foundation at the
     address specified in Section 4, "Information about donations to
     the Project Gutenberg Literary Archive Foundation."

- You provide a full refund of any money paid by a user who notifies
     you in writing (or by e-mail) within 30 days of receipt that s/he
     does not agree to the terms of the full Project Gutenberg-tm
     License.  You must require such a user to return or
     destroy all copies of the works possessed in a physical medium
     and discontinue all use of and all access to other copies of
     Project Gutenberg-tm works.

- You provide, in accordance with paragraph 1.F.3, a full refund of any
     money paid for a work or a replacement copy, if a defect in the
     electronic work is discovered and reported to you within 90 days
     of receipt of the work.

- You comply with all other terms of this agreement for free
     distribution of Project Gutenberg-tm works.

1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
electronic work or group of works on different terms than are set
forth in this agreement, you must obtain permission in writing from
both the Project Gutenberg Literary Archive Foundation and Michael
Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
Foundation as set forth in Section 3 below.

1.F.

1.F.1.  Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
public domain works in creating the Project Gutenberg-tm
collection.  Despite these efforts, Project Gutenberg-tm electronic
works, and the medium on which they may be stored, may contain
"Defects," such as, but not limited to, incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other intellectual
property infringement, a defective or damaged disk or other medium, a
computer virus, or computer codes that damage or cannot be read by
your equipment.

1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from.  If you
received the work on a physical medium, you must return the medium with
your written explanation.  The person or entity that provided you with
the defective work may elect to provide a replacement copy in lieu of a
refund.  If you received the work electronically, the person or entity
providing it to you may choose to give you a second opportunity to
receive the work electronically in lieu of a refund.  If the second copy
is also defective, you may demand a refund in writing without further
opportunities to fix the problem.

1.F.4.  Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.

1.F.5.  Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted by
the applicable state law.  The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.

1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg-tm electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg-tm
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg-tm work, and (c) any Defect you cause.


Section  2.  Information about the Mission of Project Gutenberg-tm

Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of computers
including obsolete, old, middle-aged and new computers.  It exists
because of the efforts of hundreds of volunteers and donations from
people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need, is critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come.  In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future generations.
To learn more about the Project Gutenberg Literary Archive Foundation
and how your efforts and donations can help, see Sections 3 and 4
and the Foundation web page at https://www.pglaf.org.


Section 3.  Information about the Project Gutenberg Literary Archive
Foundation

The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service.  The Foundation's EIN or federal tax identification
number is 64-6221541.  Its 501(c)(3) letter is posted at
https://pglaf.org/fundraising.  Contributions to the Project Gutenberg
Literary Archive Foundation are tax deductible to the full extent
permitted by U.S. federal laws and your state's laws.

The Foundation's principal office is located at 4557 Melan Dr. S.
Fairbanks, AK, 99712., but its volunteers and employees are scattered
throughout numerous locations.  Its business office is located at
809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
business@pglaf.org.  Email contact links and up to date contact
information can be found at the Foundation's web site and official
page at https://pglaf.org

For additional contact information:
     Dr. Gregory B. Newby
     Chief Executive and Director
     gbnewby@pglaf.org


Section 4.  Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment.  Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States.  Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements.  We do not solicit donations in locations
where we have not received written confirmation of compliance.  To
SEND DONATIONS or determine the status of compliance for any
particular state visit https://pglaf.org

While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.

International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States.  U.S. laws alone swamp our small staff.

Please check the Project Gutenberg Web pages for current donation
methods and addresses.  Donations are accepted in a number of other
ways including including checks, online payments and credit card
donations.  To donate, please visit: https://pglaf.org/donate


Section 5.  General Information About Project Gutenberg-tm electronic
works.

Professor Michael S. Hart was the originator of the Project Gutenberg-tm
concept of a library of electronic works that could be freely shared
with anyone.  For thirty years, he produced and distributed Project
Gutenberg-tm eBooks with only a loose network of volunteer support.


Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as Public Domain in the U.S.
unless a copyright notice is included.  Thus, we do not necessarily
keep eBooks in compliance with any particular paper edition.


Most people start at our Web site which has the main PG search facility:

     https://www.gutenberg.org

This Web site includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.