["As being always quiet by nature, so also now by age."

--Cicero, De Pet.i.t. Consul., c. 2.]

and if they sometimes lash out upon some rude and sensible impression, 'tis in truth without my advice. Yet from this natural heaviness of mine, men ought not to conclude a total inability in me (for want of care and want of sense are two very different things), and much less any unkindness or ingrat.i.tude towards that corporation who employed the utmost means they had in their power to oblige me, both before they knew me and after; and they did much more for me in choosing me anew than in conferring that honour upon me at first. I wish them all imaginable good; and a.s.suredly had occasion been, there is nothing I would have spared for their service; I did for them as I would have done for myself.

'Tis a good, warlike, and generous people, but capable of obedience and discipline, and of whom the best use may be made, if well guided. They say also that my administration pa.s.sed over without leaving any mark or trace. Good! They moreover accuse my cessation in a time when everybody almost was convicted of doing too much. I am impatient to be doing where my will spurs me on; but this itself is an enemy to perseverance. Let him who will make use of me according to my own way, employ me in affairs where vigour and liberty are required, where a direct, short, and, moreover, a hazardous conduct are necessary; I may do something; but if it must be long, subtle, laborious, artificial and intricate, he had better call in somebody else. All important offices are not necessarily difficult: I came prepared to do somewhat rougher work, had there been great occasion; for it is in my power to do something more than I do, or than I love to do. I did not, to my knowledge, omit anything that my duty really required. I easily forgot those offices that ambition mixes with duty and palliates with its t.i.tle; these are they that, for the most part, fill the eyes and ears, and give men the most satisfaction; not the thing but the appearance contents them; if they hear no noise, they think men sleep. My humour is no friend to tumult; I could appease a commotion without commotion, and chastise a disorder without being myself disorderly; if I stand in need of anger and inflammation, I borrow it, and put it on. My manners are languid, rather faint than sharp. I do not condemn a magistrate who sleeps, provided the people under his charge sleep as well as he: the laws in that case sleep too. For my part, I commend a gliding, staid, and silent life:

"Neque submissam et abjectam, neque se efferentem;"

["Neither subject and abject, nor obtrusive."

--Cicero, De Offic., i. 34]

my fortune will have it so. I am descended from a family that has lived without l.u.s.tre or tumult, and, time out of mind, particularly ambitious of a character for probity.

Our people nowadays are so bred up to bustle and ostentation, that good nature, moderation, equability, constancy, and such like quiet and obscure qualities, are no more thought on or regarded. Rough bodies make themselves felt; the smooth are imperceptibly handled: sickness is felt, health little or not at all; no more than the oils that foment us, in comparison of the pains for which we are fomented. 'Tis acting for one's particular reputation and profit, not for the public good, to refer that to be done in the public squares which one may do in the council chamber; and to noon day what might have been done the night before; and to be jealous to do that himself which his colleague can do as well as he; so were some surgeons of Greece wont to perform their operations upon scaffolds in the sight of the people, to draw more practice and profit.

They think that good rules cannot be understood but by the sound of trumpet. Ambition is not a vice of little people, nor of such modest means as ours. One said to Alexander: "Your father will leave you a great dominion, easy and pacific"; this youth was emulous of his father's victories and of the justice of his government; he would not have enjoyed the empire of the world in ease and peace. Alcibiades, in Plato, had rather die young, beautiful, rich, n.o.ble, and learned, and all this in full excellence, than to stop short of such condition; this disease is, peradventure, excusable in so strong and so full a soul. When wretched and dwarfish little souls cajole and deceive themselves, and think to spread their fame for having given right judgment in an affair, or maintained the discipline of the guard of a gate of their city, the more they think to exalt their heads the more they show their tails. This little well-doing has neither body nor life; it vanishes in the first mouth, and goes no further than from one street to another. Talk of it by all means to your son or your servant, like that old fellow who, having no other auditor of his praises nor approver of his valour, boasted to his chambermaid, crying, "O Perrete, what a brave, clever man hast thou for thy master!" At the worst, talk of it to yourself, like a councillor of my acquaintance, who, having disgorged a whole cartful of law jargon with great heat and as great folly, coming out of the council chamber to make water, was heard very complacently to mutter betwixt his teeth:

"Non n.o.bis, domine, non n.o.bis, sed nomini tuo da gloriam."

["Not unto us, O Lord, not to us: but unto Thy name be the glory."

--Psalm cxiii. I.]

He who gets it of n.o.body else, let him pay himself out of his own purse.

Fame is not prost.i.tuted at so cheap a rate: rare and exemplary actions, to which it is due, would not endure the company of this prodigious crowd of petty daily performances. Marble may exalt your t.i.tles, as much as you please, for having repaired a rod of wall or cleansed a public sewer; but not men of sense. Renown does not follow all good deeds, if novelty and difficulty be not conjoined; nay, so much as mere esteem, according to the Stoics, is not due to every action that proceeds from virtue; nor will they allow him bare thanks who, out of temperance, abstains from an old blear-eyed crone. Those who have known the admirable qualities of Scipio Africa.n.u.s, deny him the glory that Panaetius attributes to him, of being abstinent from gifts, as a glory not so much his as that of his age. We have pleasures suitable to our lot; let us not usurp those of grandeur: our own are more natural, and by so much more solid and sure, as they are lower. If not for that of conscience, yet at least for ambition's sake, let us reject ambition; let us disdain that thirst of honour and renown, so low and mendicant, that it makes us beg it of all sorts of people:

"Quae est ista laus quae: possit e macello peti?"

["What praise is that which is to be got in the market-place (meat market)?" Cicero, De Fin., ii. 15.]

by abject means, and at what cheap rate soever: 'tis dishonour to be so honoured. Let us learn to be no more greedy, than we are capable, of glory. To be puffed up with every action that is innocent or of use, is only for those with whom such things are extraordinary and rare: they will value it as it costs them. The more a good effect makes a noise, the more do I abate of its goodness as I suspect that it was more performed for the noise, than upon account of the goodness: exposed upon the stall, 'tis half sold. Those actions have much more grace and l.u.s.tre, that slip from the hand of him that does them, negligently and without noise, and that some honest man thereafter finds out and raises from the shade, to produce it to the light upon its own account,

"Mihi quidem laudabiliora videntur omnia, quae sine venditatione, et sine populo teste fiunt,"

["All things truly seem more laudable to me that are performed without ostentation, and without the testimony of the people."

--Cicero, Tusc. Quaes., ii. 26.]

says the most ostentatious man that ever lived.

I had but to conserve and to continue, which are silent and insensible effects: innovation is of great l.u.s.tre; but 'tis interdicted in this age, when we are pressed upon and have nothing to defend ourselves from but novelties. To forbear doing is often as generous as to do; but 'tis less in the light, and the little good I have in me is of this kind. In fine, occasions in this employment of mine have been confederate with my humour, and I heartily thank them for it. Is there any who desires to be sick, that he may see his physician at work? and would not the physician deserve to be whipped who should wish the plague amongst us, that he might put his art in practice? I have never been of that wicked humour, and common enough, to desire that troubles and disorders in this city should elevate and honour my government; I have ever heartily contributed all I could to their tranquillity and ease.

He who will not thank me for the order, the sweet and silent calm that has accompanied my administration, cannot, however, deprive me of the share that belongs to me by t.i.tle of my good fortune. And I am of such a composition, that I would as willingly be lucky as wise, and had rather owe my successes purely to the favour of Almighty G.o.d, than to any operation of my own. I had sufficiently published to the world my unfitness for such public offices; but I have something in me yet worse than incapacity itself; which is, that I am not much displeased at it, and that I do not much go about to cure it, considering the course of life that I have proposed to myself.

Neither have I satisfied myself in this employment; but I have very near arrived at what I expected from my own performance, and have much surpa.s.sed what I promised them with whom I had to do: for I am apt to promise something less than what I am able to do, and than what I hope to make good. I a.s.sure myself that I have left no offence or hatred behind me; to leave regret or desire for me amongst them, I at least know very well that I never much aimed at it:

"Mene huic confidere monstro!

Mene salis placidi vultum, fluctusque quietos Ignorare?"

["Should I place confidence in this monster? Should I be ignorant of the dangers of that seeming placid sea, those now quiet waves?"

--Virgil, Aeneid, V. 849.]

CHAPTER XI

OF CRIPPLES

'Tis now two or three years ago that they made the year ten days shorter in France.--[By the adoption of the Gregorian calendar.]--How many changes may we expect should follow this reformation! it was really moving heaven and earth at once. Yet nothing for all that stirs from its place my neighbours still find their seasons of sowing and reaping, the opportunities of doing their business, the hurtful and propitious days, dust at the same time where they had, time out of mind, a.s.signed them; there was no more error perceived in our old use, than there is amendment found in the alteration; so great an uncertainty there is throughout; so gross, obscure, and obtuse is our perception. 'Tis said that this regulation might have been carried on with less inconvenience, by subtracting for some years, according to the example of Augustus, the Biss.e.xtile, which is in some sort a day of impediment and trouble, till we had exactly satisfied this debt, the which itself is not done by this correction, and we yet remain some days in arrear: and yet, by this means, such order might be taken for the future, arranging that after the revolution of such or such a number of years, the supernumerary day might be always thrown out, so that we could not, henceforward, err above four-and-twenty hours in our computation. We have no other account of time but years; the world has for many ages made use of that only; and yet it is a measure that to this day we are not agreed upon, and one that we still doubt what form other nations have variously given to it, and what was the true use of it. What does this saying of some mean, that the heavens in growing old bow themselves down nearer towards us, and put us into an uncertainty even of hours and days? and that which Plutarch says of the months, that astrology had not in his time determined as to the motion of the moon; what a fine condition are we in to keep records of things past.

I was just now ruminating, as I often do, what a free and roving thing human reason is. I ordinarily see that men, in things propounded to them, more willingly study to find out reasons than to ascertain truth: they slip over presuppositions, but are curious in examination of consequences; they leave the things, and fly to the causes. Pleasant talkers! The knowledge of causes only concerns him who has the conduct of things; not us, who are merely to undergo them, and who have perfectly full and accomplished use of them, according to our need, without penetrating into the original and essence; wine is none the more pleasant to him who knows its first faculties. On the contrary, both the body and the soul interrupt and weaken the right they have of the use of the world and of themselves, by mixing with it the opinion of learning; effects concern us, but the means not at all. To determine and to distribute appertain to superiority and command; as it does to subjection to accept.

Let me reprehend our custom. They commonly begin thus: "How is such a thing done?" Whereas they should say, "Is such a thing done?" Our reason is able to create a hundred other worlds, and to find out the beginnings and contexture; it needs neither matter nor foundation: let it but run on, it builds as well in the air as on the earth, and with inanity as well as with matter:

"Dare pondus idonea fumo."

["Able to give weight to smoke."--Persius, v. 20.]

I find that almost throughout we should say, "there is no such thing,"

and should myself often make use of this answer, but I dare not: for they cry that it is an evasion produced from ignorance and weakness of understanding; and I am fain, for the most part, to juggle for company, and prate of frivolous subjects and tales that I believe not a word of; besides that, in truth, 'tis a little rude and quarrelsome flatly to deny a stated fact; and few people but will affirm, especially in things hard to be believed, that they have seen them, or at least will name witnesses whose authority will stop our mouths from contradiction. In this way, we know the foundations and means of things that never were; and the world scuffles about a thousand questions, of which both the Pro and the Con are false.

"Ita finitima sunt falsa veris, ut in praecipitem loc.u.m non debeat se sapiens committere."

["False things are so near the true, that a wise man should not trust himself in a precipitous place"--Cicero, Acad., ii. 21.]

Truth and lies are faced alike; their port, taste, and proceedings are the same, and we look upon them with the same eye. I find that we are not only remiss in defending ourselves from deceit, but that we seek and offer ourselves to be gulled; we love to entangle ourselves in vanity, as a thing conformable to our being.

I have seen the birth of many miracles in my time; which, although they were abortive, yet have we not failed to foresee what they would have come to, had they lived their full age. 'Tis but finding the end of the clew, and a man may wind off as much as he will; and there is a greater distance betwixt nothing and the least thing in the world than there is betwixt this and the greatest. Now the first that are imbued with this beginning of novelty, when they set out with their tale, find, by the oppositions they meet with, where the difficulty of persuasion lies, and so caulk up that place with some false piece;

[Voltaire says of this pa.s.sage, "He who would learn to doubt should read this whole chapter of Montaigne, the least methodical of all philosophers, but the wisest and most amiable."

--Melanges Historiques, xvii. 694, ed. of Lefevre.]

besides that:

"Insita hominibus libido alendi de industria rumores,"

["Men having a natural desire to nourish reports."

--Livy, xxviii. 24.]

we naturally make a conscience of restoring what has been lent us, without some usury and accession of our own. The particular error first makes the public error, and afterwards, in turn, the public error makes the particular one; and thus all this vast fabric goes forming and piling itself up from hand to hand, so that the remotest witness knows more about it than those who were nearest, and the last informed is better persuaded than the first.

'Tis a natural progress; for whoever believes anything, thinks it a work of charity to persuade another into the same opinion; which the better to do, he will make no difficulty of adding as much of his own invention as he conceives necessary to his tale to encounter the resistance or want of conception he meets with in others. I myself, who make a great conscience of lying, and am not very solicitous of giving credit and authority to what I say, yet find that in the arguments I have in hand, being heated with the opposition of another, or by the proper warmth of my own narration, I swell and puff up my subject by voice, motion, vigour, and force of words, and moreover, by extension and amplification, not without some prejudice to the naked truth; but I do it conditionally withal, that to the first who brings me to myself, and who asks me the plain and bare truth, I presently surrender my pa.s.sion, and deliver the matter to him without exaggeration, without emphasis, or any painting of my own. A quick and earnest way of speaking, as mine is, is apt to run into hyperbole. There is nothing to which men commonly are more inclined than to make way for their own opinions; where the ordinary means fail us, we add command, force, fire, and sword. 'Tis a misfortune to be at such a pa.s.s, that the best test of truth is the mult.i.tude of believers in a crowd, where the number of fools so much exceeds the wise:

"Quasi vero quidquam sit tam valde, quam nil sapere, vulgare."

["As if anything were so common as ignorance."

--Cicero, De Divin., ii.]

"Sanitatis patrocinium est, insanientium turba."

["The mult.i.tude of fools is a protection to the wise."

--St. Augustine, De Civit. Dei, vi. 10.]