The novelty, rather than the greatness of things, tempts us to inquire into their causes. We are to judge with more reverence, and with greater acknowledgment of our own ignorance and infirmity, of the infinite power of nature. How many unlikely things are there testified by people worthy of faith, which, if we cannot persuade ourselves absolutely to believe, we ought at least to leave them in suspense; for, to condemn them as impossible, is by a temerarious presumption to pretend to know the utmost bounds of possibility. Did we rightly understand the difference betwixt the impossible and the unusual, and betwixt that which is contrary to the order and course of nature and contrary to the common opinion of men, in not believing rashly, and on the other hand, in not being too incredulous, we should observe the rule of 'Ne quid nimis' enjoined by Chilo.

When we find in Froissart, that the Comte de Foix knew in Bearn the defeat of John, king of Castile, at Jubera the next day after it happened, and the means by which he tells us he came to do so, we may be allowed to be a little merry at it, as also at what our annals report, that Pope Honorius, the same day that King Philip Augustus died at Mantes, performed his public obsequies at Rome, and commanded the like throughout Italy, the testimony of these authors not being, perhaps, of authority enough to restrain us. But what if Plutarch, besides several examples that he produces out of antiquity, tells us, he knows of certain knowledge, that in the time of Domitian, the news of the battle lost by Antony in Germany was published at Rome, many days' journey from thence, and dispersed throughout the whole world, the same day it was fought; and if Caesar was of opinion, that it has often happened, that the report has preceded the incident, shall we not say, that these simple people have suffered themselves to be deceived with the vulgar, for not having been so clear-sighted as we? Is there anything more delicate, more clear, more sprightly; than Pliny's judgment, when he is pleased to set it to work? Anything more remote from vanity? Setting aside his learning, of which I make less account, in which of these excellences do any of us excel him? And yet there is scarce a young schoolboy that does not convict him of untruth, and that pretends not to instruct him in the progress of the works of nature. When we read in Bouchet the miracles of St. Hilary's relics, away with them: his authority is not sufficient to deprive us of the liberty of contradicting him; but generally and offhand to condemn all suchlike stories, seems to me a singular impudence. That great St. Augustin' testifies to have seen a blind child recover sight upon the relics of St. Gervasius and St. Protasius at Milan; a woman at Carthage cured of a cancer, by the sign of the cross made upon her by a woman newly baptized; Hesperius, a familiar friend of his, to have driven away the spirits that haunted his house, with a little earth of the sepulchre of our Lord; which earth, being also transported thence into the church, a paralytic to have there been suddenly cured by it; a woman in a procession, having touched St. Stephen's shrine with a nosegay, and rubbing her eyes with it, to have recovered her sight, lost many years before; with several other miracles of which he professes himself to have been an eyewitness: of what shall we excuse him and the two holy bishops, Aurelius and Maximinus, both of whom he attests to the truth of these things? Shall it be of ignorance, simplicity, and facility; or of malice and imposture? Is any man now living so impudent as to think himself comparable to them in virtue, piety, learning, judgment, or any kind of perfection?

"Qui, ut rationem nullam afferrent, ipsa auctoritate me frangerent."

["Who, though they should adduce no reason, would convince me with their authority alone."--Cicero, Tusc. Quaes, i. 21.]

'Tis a presumption of great danger and consequence, besides the absurd temerity it draws after it, to contemn what we do not comprehend. For after, according to your fine understanding, you have established the limits of truth and error, and that, afterwards, there appears a necessity upon you of believing stranger things than those you have contradicted, you are already obliged to quit your limits. Now, that which seems to me so much to disorder our consciences in the commotions we are now in concerning religion, is the Catholics dispensing so much with their belief. They fancy they appear moderate, and wise, when they grant to their opponents some of the articles in question; but, besides that they do not discern what advantage it is to those with whom we contend, to begin to give ground and to retire, and how much this animates our enemy to follow his blow: these articles which they select as things indifferent, are sometimes of very great importance. We are either wholly and absolutely to submit ourselves to the authority of our ecclesiastical polity, or totally throw off all obedience to it: 'tis not for us to determine what and how much obedience we owe to it. And this I can say, as having myself made trial of it, that having formerly taken the liberty of my own swing and fancy, and omitted or neglected certain rules of the discipline of our Church, which seemed to me vain and strange coming afterwards to discourse of it with learned men, I have found those same things to be built upon very good and solid ground and strong foundation; and that nothing but stupidity and ignorance makes us receive them with less reverence than the rest. Why do we not consider what contradictions we find in our own judgments; how many things were yesterday articles of our faith, that to-day appear no other than fables?

Glory and curiosity are the scourges of the soul; the last prompts us to thrust our noses into everything, the other forbids us to leave anything doubtful and undecided.

ETEXT EDITOR'S BOOKMARKS:

A child should not be brought up in his mother's lap Acquiesce and submit to truth Affect words that are not of current use Anything appears greatest to him that never knew a greater Appet.i.te to read more, than glutted with that we have Applaud his judgment than commend his knowledge Attribute facility of belief to simplicity and ignorance Away with this violence! away with this compulsion!

Bears well a changed fortune, acting both parts equally well Belief compared to the impression of a seal upon the soul cloak on one shoulder, my cap on one side, a stocking disordered College: a real house of correction of imprisoned youth Disgorge what we eat in the same condition it was swallowed Education ought to be carried on with a severe sweetness Eloquence prejudices the subject it would advance Fear was not that I should do ill, but that I should do nothing Glory and curiosity are the scourges of the soul Hobbes said that if he had been at college as long as others-- Inquisitive after everything Insert whole sections and pages out of ancient authors It is no hard matter to get children Learn what it is right to wish Least touch or p.r.i.c.k of a pencil in comparison of the whole Let him be satisfied with correcting himself Let him examine every man's talent Light prognostics they give of themselves in their tender years Living well, which of all arts is the greatest Lodge nothing in his fancy upon simple authority and upon trust Man may say too much even upon the best subjects Miracle: everything our reason cannot comprehend Morosity and melancholic humour of a sour ill-natured pedant Mothers are too tender Negligent garb, which is yet observable amongst the young men n.o.body prognosticated that I should be wicked, but only useless Not having been able to p.r.o.nounce one syllable, which is No!

O Athenians, what this man says, I will do Obstinacy and contention are common qualities Occasion to La Boetie to write his "Voluntary Servitude"

Philosophy has discourses proper for childhood Philosophy is that which instructs us to live Philosophy looked upon as a vain and fantastic name Preface to bribe the benevolence of the courteous reader Reading those books, converse with the great and heroic souls Silence, therefore, and modesty are very advantageous qualities So many trillions of men, buried before us Sparing and an husband of his knowledge The conduct of our lives is the true mirror of our doctrine The most manifest sign of wisdom is a continual cheerfulness Their labour is not to delivery, but about conception There is nothing like alluring the appet.i.te and affections They begin to teach us to live when we have almost done living Things grow familiar to men's minds by being often seen To condemn them as impossible, is by a temerarious presumption To contemn what we do not comprehend To go a mile out of their way to hook in a fine word To know by rote, is no knowledge Tongue will grow too stiff to bend Totally brutified by an immoderate thirst after knowledge Unbecoming rudeness to carp at everything Unjust to exact from me what I do not owe Where their profit is, let them there have their pleasure too Who by their fondness of some fine sounding word

ESSAYS OF MICHEL DE MONTAIGNE

Translated by Charles Cotton

Edited by William Carew Hazlitt

1877

CONTENTS OF VOLUME 6.

XXVII. Of friendship.

XXVIII. Nine-and-twenty sonnets of Estienne de la Boetie.

XXIX. Of moderation.

x.x.x. Of cannibals.

x.x.xI. That a man is soberly to judge of the divine ordinances.

x.x.xII. That we are to avoid pleasures, even at the expense of life.

x.x.xIII. That fortune is oftentimes observed to act by the rule of reason.

x.x.xIV. Of one defect in our government.

x.x.xV. Of the custom of wearing clothes.

x.x.xVI. Of Cato the Younger.

x.x.xVII. That we laugh and cry for the same thing.

x.x.xVIII. 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 G.o.d 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 pa.s.s 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 princ.i.p.al 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 pa.s.sionate, 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 G.o.ddess 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 sh.o.r.e, 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 pa.s.sions, 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 s.e.x 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: