or hurt in the head, whom we hear to mutter, and by fits to utter grievous groans; though we gather from these signs by which it seems as if they had some remains of consciousness, and that there are movements of the body; I have always believed, I say, both the body and the soul benumbed and asleep,

"Vivit, et est vitae nescius ipse suae,"

["He lives, and does not know that he is alive."

--Ovid, Trist., i. 3, 12.]

and could not believe that in so great a stupefaction of the members and so great a defection of the senses, the soul could maintain any force within to take cognisance of herself, and that, therefore, they had no tormenting reflections to make them consider and be sensible of the misery of their condition, and consequently were not much to be pitied.

I can, for my part, think of no state so insupportable and dreadful, as to have the soul vivid and afflicted, without means to declare itself; as one should say of such as are sent to execution with their tongues first cut out (were it not that in this kind of dying, the most silent seems to me the most graceful, if accompanied with a grave and constant countenance); or if those miserable prisoners, who fall into the hands of the base hangman soldiers of this age, by whom they are tormented with all sorts of inhuman usage to compel them to some excessive and impossible ransom; kept, in the meantime, in such condition and place, where they have no means of expressing or signifying their thoughts and their misery. The poets have feigned some G.o.ds who favour the deliverance of such as suffer under a languishing death:

"Hunc ego Diti Sacrum jussa fero, teque isto corpore solvo."

["I bidden offer this sacred thing to Pluto, and from that body dismiss thee."--AEneid, iv. 782.]

both the interrupted words, and the short and irregular answers one gets from them sometimes, by bawling and keeping a clutter about them; or the motions which seem to yield some consent to what we would have them do, are no testimony, nevertheless, that they live, an entire life at least.

So it happens to us in the yawning of sleep, before it has fully possessed us, to perceive, as in a dream, what is done about us, and to follow the last things that are said with a perplexed and uncertain hearing which seems but to touch upon the borders of the soul; and to make answers to the last words that have been spoken to us, which have more in them of chance than sense.

Now seeing I have in effect tried it, I have no doubt but I have hitherto made a right judgment; for first, being in a swoon, I laboured to rip open the b.u.t.tons of my doublet with my nails, for my sword was gone; and yet I felt nothing in my imagination that hurt me; for we have many motions in us that do not proceed from our direction;

"Semianimesque micant digiti, ferrumque retractant;"

["Half-dead fingers grope about, and grasp again the sword."

--AEneid, x. 396.]

so falling people extend their arms before them by a natural impulse, which prompts our limbs to offices and motions without any commission from our reason.

"Falciferos memorant currus abscindere membra . . .

Ut tremere in terra videatur ab artubus id quod Decidit abscissum; c.u.m mens tamen atque hominis vis Mobilitate mali, non quit sentire dolorem."

["They relate that scythe-bearing chariots mow off limbs, so that they quiver on the ground; and yet the mind of him from whom the limb is taken by the swiftness of the blow feels no pain."

--Lucretius, iii. 642.]

My stomach was so oppressed with the coagulated blood, that my hands moved to that part, of their own voluntary motion, as they frequently do to the part that itches, without being directed by our will. There are several animals, and even men, in whom one may perceive the muscles to stir and tremble after they are dead. Every one experimentally knows that there are some members which grow stiff and flag without his leave.

Now, those pa.s.sions which only touch the outward bark of us, cannot be said to be ours: to make them so, there must be a concurrence of the whole man; and the pains which are felt by the hand or the foot while we are sleeping, are none of ours.

As I drew near my own house, where the alarm of my fall was already got before me, and my family were come out to meet me, with the hubbub usual in such cases, not only did I make some little answer to some questions which were asked me; but they moreover tell me, that I was sufficiently collected to order them to bring a horse to my wife whom on the road, I saw struggling and tiring herself which is hilly and rugged. This should seem to proceed from a soul its functions; but it was nothing so with me. I knew not what I said or did, and they were nothing but idle thoughts in the clouds, that were stirred up by the senses of the eyes and ears, and proceeded not from me. I knew not for all that, whence I came or whither I went, neither was I capable to weigh and consider what was said to me: these were light effects, that the senses produced of themselves as of custom; what the soul contributed was in a dream, lightly touched, licked and bedewed by the soft impression of the senses.

Notwithstanding, my condition was, in truth, very easy and quiet; I had no affliction upon me, either for others or myself; it was an extreme languor and weakness, without any manner of pain. I saw my own house, but knew it not. When they had put me to bed I found an inexpressible sweetness in that repose; for I had been desperately tugged and lugged by those poor people who had taken the pains to carry me upon their arms a very great and a very rough way, and had in so doing all quite tired out themselves, twice or thrice one after another. They offered me several remedies, but I would take none, certainly believing that I was mortally wounded in the head. And, in earnest, it had been a very happy death, for the weakness of my understanding deprived me of the faculty of discerning, and that of my body of the sense of feeling; I was suffering myself to glide away so sweetly and after so soft and easy a manner, that I scarce find any other action less troublesome than that was. But when I came again to myself and to resume my faculties:

"Ut tandem sensus convaluere mei,"

["When at length my lost senses again returned."

--Ovid, Trist., i. 3, 14.]

which was two or three hours after, I felt myself on a sudden involved in terrible pain, having my limbs battered and ground with my fall, and was.

so ill for two or three nights after, that I thought I was once more dying again, but a more painful death, having concluded myself as good as dead before, and to this hour am sensible of the bruises of that terrible shock. I will not here omit, that the last thing I could make them beat into my head, was the memory of this accident, and I had it over and over again repeated to me, whither I was going, from whence I came, and at what time of the day this mischance befell me, before I could comprehend it. As to the manner of my fall, that was concealed from me in favour to him who had been the occasion, and other flim-flams were invented. But a long time after, and the very next day that my memory began to return and to represent to me the state wherein I was, at the instant that I perceived this horse coming full drive upon me (for I had seen him at my heels, and gave myself for gone, but this thought had been so sudden, that fear had had no leisure to introduce itself) it seemed to me like a flash of lightning that had pierced my soul, and that I came from the other world.

This long story of so light an accident would appear vain enough, were it not for the knowledge I have gained by it for my own use; for I do really find, that to get acquainted with death, needs no more but nearly to approach it. Every one, as Pliny says, is a good doctrine to himself, provided he be capable of discovering himself near at hand. Here, this is not my doctrine, 'tis my study; and is not the lesson of another, but my own; and if I communicate it, it ought not to be ill taken, for that which is of use to me, may also, peradventure, be useful to another. As to the rest, I spoil nothing, I make use of nothing but my own; and if I play the fool, 'tis at my own expense, and n.o.body else is concerned in't; for 'tis a folly that will die with me, and that no one is to inherit.

We hear but of two or three of the ancients, who have beaten this path, and yet I cannot say if it was after this manner, knowing no more of them but their names. No one since has followed the track: 'tis a rugged road, more so than it seems, to follow a pace so rambling and uncertain, as that of the soul; to penetrate the dark profundities of its intricate internal windings; to choose and lay hold of so many little nimble motions; 'tis a new and extraordinary undertaking, and that withdraws us from the common and most recommended employments of the world. 'Tis now many years since that my thoughts have had no other aim and level than myself, and that I have only pried into and studied myself: or, if I study any other thing, 'tis to apply it to or rather in myself. And yet I do not think it a fault, if, as others do by other much less profitable sciences, I communicate what I have learned in this, though I am not very well pleased with my own progress. There is no description so difficult, nor doubtless of so great utility, as that of a man's self: and withal, a man must curl his hair and set out and adjust himself, to appear in public: now I am perpetually tricking myself out, for I am eternally upon my own description. Custom has made all speaking of a man's self vicious, and positively interdicts it, in hatred to the boasting that seems inseparable from the testimony men give of themselves:

"In vitium ducit culpae fuga."

["The avoiding a mere fault often leads us into a greater."

Or: "The escape from a fault leads into a vice"

--Horace, De Arte Poetics, verse 31.]

Instead of blowing the child's nose, this is to take his nose off altogether. I think the remedy worse than the disease. But, allowing it to be true that it must of necessity be presumption to entertain people with discourses of one's self, I ought not, pursuing my general design, to forbear an action that publishes this infirmity of mine, nor conceal the fault which I not only practise but profess. Notwithstanding, to speak my thought freely, I think that the custom of condemning wine, because some people will be drunk, is itself to be condemned; a man cannot abuse anything but what is good in itself; and I believe that this rule has only regard to the popular vice. They are bits for calves, with which neither the saints whom we hear speak so highly of themselves, nor the philosophers, nor the divines will be curbed; neither will I, who am as little the one as the other, If they do not write of it expressly, at all events, when the occasions arise, they don't hesitate to put themselves on the public highway. Of what does Socrates treat more largely than of himself? To what does he more direct and address the discourses of his disciples, than to speak of themselves, not of the lesson in their book, but of the essence and motion of their souls? We confess ourselves religiously to G.o.d and our confessor; as our neighbours, do to all the people. But some will answer that we there speak nothing but accusation against ourselves; why then, we say all; for our very virtue itself is faulty and penetrable. My trade and art is to live; he that forbids me to speak according to my own sense, experience, and practice, may as well enjoin an architect not to speak of building according to his own knowledge, but according to that of his neighbour; according to the knowledge of another, and not according to his own. If it be vainglory for a man to publish his own virtues, why does not Cicero prefer the eloquence of Hortensius, and Hortensius that of Cicero?

Peradventure they mean that I should give testimony of myself by works and effects, not barely by words. I chiefly paint my thoughts, a subject void of form and incapable of operative production; 'tis all that I can do to couch it in this airy body of the voice; the wisest and devoutest men have lived in the greatest care to avoid all apparent effects.

Effects would more speak of fortune than of me; they manifest their own office and not mine, but uncertainly and by conjecture; patterns of some one particular virtue. I expose myself entire; 'tis a body where, at one view, the veins, muscles, and tendons are apparent, every of them in its proper place; here the effects of a cold; there of the heart beating, very dubiously. I do not write my own acts, but myself and my essence.

I am of opinion that a man must be very cautious how he values himself, and equally conscientious to give a true report, be it better or worse, impartially. If I thought myself perfectly good and wise, I would rattle it out to some purpose. To speak less of one's self than what one really is is folly, not modesty; and to take that for current pay which is under a man's value is pusillanimity and cowardice, according to, Aristotle.

No virtue a.s.sists itself with falsehood; truth is never matter of error.

To speak more of one's self than is really true is not always mere presumption; 'tis, moreover, very often folly; to, be immeasurably pleased with what one is, and to fall into an indiscreet self-love, is in my opinion the substance of this vice. The most sovereign remedy to cure it, is to do quite contrary to what these people direct who, in forbidding men to speak of themselves, consequently, at the same time, interdict thinking of themselves too. Pride dwells in the thought; the tongue can have but a very little share in it.

They fancy that to think of one's self is to be delighted with one's self; to frequent and converse with one's self, to be overindulgent; but this excess springs only in those who take but a superficial view of themselves, and dedicate their main inspection to their affairs; who call it mere reverie and idleness to occupy one's self with one's self, and the building one's self up a mere building of castles in the air; who look upon themselves as a third person only, a stranger. If any one be in rapture with his own knowledge, looking only on those below him, let him but turn his eye upward towards past ages, and his pride will be abated, when he shall there find so many thousand wits that trample him under foot. If he enter into a flattering presumption of his personal valour, let him but recollect the lives of Scipio, Epaminondas; so many armies, so many nations, that leave him so far behind them. No particular quality can make any man proud, that will at the same time put the many other weak and imperfect ones he has in the other scale, and the nothingness of human condition to make up the weight. Because Socrates had alone digested to purpose the precept of his G.o.d, "to know himself,"

and by that study arrived at the perfection of setting himself at nought, he only was reputed worthy the t.i.tle of a sage. Whosoever shall so know himself, let him boldly speak it out.

ETEXT EDITOR'S BOOKMARKS:

Addresses his voyage to no certain, port All apprentices when we come to it (death) Any one may deprive us of life; no one can deprive us of death Business to-morrow Condemning wine, because some people will be drunk Conscience makes us betray, accuse, and fight against ourselves Curiosity and of that eager pa.s.sion for news Delivered into our own custody the keys of life Drunkeness a true and certain trial of every one's nature I can more hardly believe a man's constancy than any virtue "I wish you good health." "No health to thee," replied the other If to philosophise be, as 'tis defined, to doubt Improperly we call this voluntary dissolution, despair It's madness to nourish infirmity Let him be as wise as he will, after all he is but a man Living is slavery if the liberty of dying be wanting.

Look upon themselves as a third person only, a stranger Lower himself to the meanness of defending his innocence Much difference betwixt us and ourselves No alcohol the night on which a man intends to get children No excellent soul is exempt from a mixture of madness Not conclude too much upon your mistress's inviolable chast.i.ty One door into life, but a hundred thousand ways out Ordinary method of cure is carried on at the expense of life Plato forbids children wine till eighteen years of age Shame for me to serve, being so near the reach of liberty Speak less of one's self than what one really is is folly Taught to consider sleep as a resemblance of death The action is commendable, not the man The most voluntary death is the finest The vice opposite to curiosity is negligence Things seem greater by imagination than they are in effect Thy own cowardice is the cause, if thou livest in pain Tis evil counsel that will admit no change Torture: rather a trial of patience than of truth We do not go, we are driven What can they suffer who do not fear to die?

Whoever expects punishment already suffers it Wise man lives as long as he ought, not so long as he can

ESSAYS OF MICHEL DE MONTAIGNE

Translated by Charles Cotton

Edited by William Carew Hazlitt

1877

CONTENTS OF VOLUME 10.

VII. Of recompenses of honour.

VIII. Of the affection of fathers to their children.

IX. Of the arms of the Parthians.

X. Of books.

XI. Of cruelty.

XII. Apology for Raimond Sebond.