11 EB > THE HARVARD CLASSICS The Five-Foot Shelf of Books m ^f^/ti^iy^^^Ae ^ C. A. Sainte-Beuve THE HARVARD CLASSICS EDITED BY CHARLES W. ELIOT, LL.D. Literary and Philosophical Essays French, German and Italian W/'M Introductions and "Notes Yo/ume 32 P. F. Collier & Son Corporation NEW YORK Copyright, 1910 By p. F. Collier & Son manufactured in u. s. a. CONTENTS PAGE That We Should Not Judge of Our Happiness Until After Our Death 5 That to Philosophise is to Learne How to Die 9 Of the Institution and Education of Children 29 Of Friendship 72 Of Bookes 87 by montaigne Montaigne 105 What is a Classic? 121 by charles augustin sainte-beuve The Poetry of the Celtic Races 137 by ernest kenan The Education of the Human Race 185 BY gotthold ephraim lessing Letters Upon the ^Esthetic Education of Man 209 BY J. C. FRIEDRICH VON SCHILLER Fundamental Principles of the Metaphysic of Morals . . 305 Transition from Popular Moral Philosophy to the Metaphysic of Morals 3'^ immanuel kant Byron and Goethe 377 by giuseppe mazzini INTRODUCTORY NOTE Michel Eyquem de Montaigne, the founder of the modern Essay, was born February 28, 1533, at the chateau of Montaigne in Perigord. He came of a family of weahhy merchants of Bordeaux, and was edu- cated at the College de Guyenne, where he had among his teachers the great Scottish Latinist, George Buchanan. Later he studied law, and held various public offices; but at the age of thirty-eight he retired to his estates, where he lived apart from the civil wars of the time, and devoted himself to study and thought. While he was traveling in Ger- many and Italy, in 1580-81, he was elected mayor of Bordeaux, and this office he filled for four years. He married in 1565, and had six daughters, only one of whom grew up. The first two books of his "Essays" appeared in 1580; the third in 1588; and four years later he died. These are the main external facts of Montaigne's life: of the man him- self the portrait is to be found in his book. "It is myself I portray," he declares; and there is nowhere in literature a volume of self-revelation surpassing his in charm and candor. He is frankly egotistical, yet mod- est and unpretentious; profoundly wise, yet constantly protesting his ignorance; learned, yet careless, forgetful, and inconsistent. His themes are as wide and varied as his observation of human life, and he has written the finest eulogy of friendship the world has known. Bacon, who knew his book and borrowed from it, wrote on the same subject; and the contrast of the essays is the true reflection of the contrast between the personalities of their authors. Shortly after Montaigne's death the "Essays" were translated into English by John Florio, with less than exact accuracy, but in a style so full of the flavor of the age that we still read Montaigne in the version which Shakespeare knew. The group of examples here printed exhibits the author in a variety of moods, easy, serious, and, in the essay on "Friendship," as nearly impassioned as his philosophy ever allowed him to become. THE AUTHOR TO THE READER Reader, loe here a well-meaning Booke. It doth at the first entrance forewarne thee, that in contriving the same I have proposed unto my selfe no other than a familiar and private end: I have no respect or con- sideration at all, either to thy service, or to my glory: my forces are not capable of any such desseigne. I have vowed the same to the particular commodity of my kinsfolks and friends: to the end, that losing me (which they are likely to doe ere long), they may therein find some lineaments of my conditions and humours, and by that meanes reserve more whole, and more lively foster the knowledge and acquaintance they have had of me. Had my intention beene to forestal and purchase the world's opinion and favour, I would surely have adorned myselfe more quaintly, or kept a more grave and solemne march. I desire therein to be delineated in mine owne genuine, simple and ordinarie fashion, without contention, art or study; for it is myselfe I pourtray. My imper- fections shall therein be read to the life, and my naturall forme discerned, so farre-forth as publike reverence hath permitted me. For if my fortune had beene to have lived among those nations which yet are said to live under the sweet liberty of Nature's first and uncorrupted lawes, I assure thee, I would most willingly have pourtrayed myselfe fully and naked. Thus, gentle Reader, myselfe am the groundworke of my booke: it is then no reason thou shouldest employ thy time about so frivolous and vaine a subject. Therefore farewell. From MONTAIGNE, The First of March, 1580. THAT WE SHOULD NOT JUDGE OF OUR HAPPINESSE UNTILL AFTER OUR DEATH scilicet ultima semper Expectanda dies homini est, dicique beatus Ante obitum. nemo, supremaque junera debet} We must expect of man the latest day, Nor ere he die, he's happie, can we say. THE very children are acquainted with the storie of Croesus to this purpose : who being taken by Cyrus, and by him con- demned to die, upon the point of his execution, cried out aloud: "Oh Solon, Solon!" which words of his, being reported to Cyrus, who inquiring what he meant by them, told him, hee now at his owne cost verified the advertisement Solon had before times given him; which was, that no man, what cheerefull and blandish- ing countenance soever fortune shewed them, may rightly deeme himselfe happie, till such time as he have passed the last day of his life, by reason of the uncertaintie and vicissitude of humane things, which by a very light motive, and slight occasion, are often changed from one to another cleane contrary state and degree. And therefore Agesilaus answered one that counted the King of Persia happy, be- cause being very young, he had gotten the garland of so mightie and great a dominion: "yea but said he, Priam at the same age was not unhappy." Of the Kings of Macedon that succeeded Alexander the Great, some were afterward seene to become Joyners and Scriveners at Rome: and of Tyrants of Sicilie, Schoolemasters at Corinth. One that had conquered halfe the world, and been Emperour over so many Armies, became an humble and miserable suter to the raskally officers of a king of ^Egypte: At so high a rate did that great Pompey 1 Ovid. Met. 1. iii. 135. O MONTAIGNE purchase the irkesome prolonging of his Hfe but for five or six moneths. And in our fathers daies, Lodowicke Sforze, tenth Duke of Millane, under whom the State of ItaUe had so long beene tur- moiled and shaken, was seene to die a wretched prisoner at Loches in France, but not till he had lived and lingered ten yeares in thral- dom, which was the worst of his bargaine. The fairest Queene, wife to the greatest King of Christendome, was she not lately seene to die by the hands of an executioner ? Oh unworthie and barbarous crueltie! And a thousand such examples. For, it seemeth that as the sea-billowes and surging waves, rage and storme against the surly pride and stubborne height of our buildings, so are there above, certaine spirits that envie the rising prosperities and greatnesse heere below. Vsque adeb res humanas vis abdita qucedam Obterit, et pulchros jasces scevdsque secures Proculcare, ac ludibrio sibi habere videtur? A hidden power so mens states hath out-worne Faire swords, fierce scepters, signes of honours borne, It seemes to trample and deride in scorne. And it seemeth Fortune doth sometimes narrowly watch the last day of our life, thereby to shew her power, and in one moment to overthrow what for many yeares together she had been erecting, and makes us cry after Laberius, Nimirum hac die una plus vixi, mihi quam vivendum juit? Thus it is, "I have lived longer by this one day than I should." So may that good advice of Solon be taken with reason. But forsomuch as he is a Philosopher, with whom the favours or disfavours of fortune, and good or ill lucke have no place, and are not regarded by him; and puissances and greatnesses, and accidents of qualitie, are well-nigh indifferent : I deeme it very likely he had a further reach, and meant that the same good fortune of our life, which dependeth of the tranquillitie and contentment of a welborne minde, and of the resolution and assurance of a well ordered soule, should never be ascribed unto man, untill he have beene seene play the last act of his comedie, and without doubt the hardest. In all the rest there may be some maske: either these sophis- ^LucRET. 1. V. 1243. 'Macros. 1. ii. c. 7. HAPPINESS AND DEATH 7 ticall discourses of Philosophic are not in us but by countenance, or accidents that never touch us to the quick, give us alwaies leasure to keep our countenance setled. But when that last part of death, and of our selves comes to be acted, then no dissembling will availe, then is it high time to speake plaine English, and put off all vizards: then whatsoever the pot containeth must be shewne, be it good or bad, foule or cleane, wine or water. Nam vera voces turn demum pectore ab imo Ejiciuntur, et eripitur persona, manet res} For then are sent true speeches from the heart, We are ourselves, we leave to play a part. Loe heere, why at this last cast, all our lives other actions must be tride and touched. It is the master-day, the day that judgeth all others: it is the day, saith an auncient Writer, that must judge of all my forepassed yeares. To death doe I referre the essay^ of my studies fruit. There shall wee see whether my discourse proceed from my heart, or from my mouth. I have seene divers, by their death, either in good or evill, give reputation to all their forepassed life. Scipio, father-in-law to Pompey, in well dying, repaired the ill opinion which untill that houre men had ever held of him. Epam- inondas being demanded which of the three he esteemed most, either Chabrias, or Iphicrates, or himself e: "It is necessary," said he, "that we be seene to die, before your question may well be resolved.^ " Verily, we should steale much from him, if he should be weighed without the honour and greatnesse of his end. God hath willed it, as he pleased: but in my time three of the most execrable persons that ever I knew in all abomination of life, and the most infamous, have beene seen to die very orderly and quietly, and in every cir- cumstance composed even unto perfection. There are some brave and fortunate deaths. I have seene her cut the twine of some man's life, with a progresse of wonderful advancement, and with so worthie an end, even in the flowre of his growth and spring of his youth, that in mine opinion, his ambitious and haughtie contagious designes, thought nothing so high as might interrupt them, who without going to the place where he pretended, arived there more gloriously ^ LucRET. 1. iii. 57. ^ Assay, exact weighing. * Answered. 8 MONTAIGNE and worthily than either his desire or hope aimed at, and by his fall fore-went the power and name, whither by his course he aspired. When I judge of other men's lives, I ever respect how they have behaved themselves in their end; and my chief est study is, I may well demeane my selfe at my last gaspe, that is to say, quietly and con- stantly. THAT TO PHILOSOPHISE IS TO LEARNE HOW TO DIE CICERO saith, that to Philosophise is no other thing than for a man to prepare himselfe to death: which is the reason that studie and contemplation doth in some sort withdraw our soule from us, and severally employ it from the body, which is a kind of apprentisage and resemblance of death; or else it is, that all the wisdome and discourse of the world, doth in the end resolve upon this point, to teach us not to feare to die. Truly either reason mockes us, or it only aimeth at our contentment, and in fine, bends all her travell to make us live well, and as the holy Scripture saith, "at our ease." All the opinions of the world conclude, that pleasure is our end, howbeit they take divers meanes unto and for it, else would men reject them at their first comming. For, who would give eare unto him, that for it's end would establish our paine and dis- turbance? The dissentions of philosophical! sects in this case are verbal: Transcurratnus solertissimas nugas;^ "Let us run over such over-fine fooleries and subtill trifles." There is more wilfulnesse and wrangling among them, than pertains to a sacred profession. But what person a man undertakes to act, he doth ever therewithal! per- sonate his owne. Allthough they say, that in vertue it selfe, the last scope of our aime is voluptuousnes. It pleaseth me to importune their eares still with this word, which so much offends their hearing. And if it imply any chief pleasure or exceeding contentments, it is rather due to the assistance of vertue, than to any other supply, voluptuous- nes being more strong, sinnowie, sturdie, and manly, is but more seriously voluptuous. And we should give it the name of pleasure, more favorable, sweeter, and more natural!; and not terme it vigor, from which it hath his denomination. Should this baser sensuality deserve this faire name, it should be by competencie, and not by *Sen. Epiri. 117. 9 10 MONTAIGNE privilege. I finde it lesse void of incommodities and crosses than vertue. And besides that, her taste is more fleeting, momentarie, and fading, she hath her fasts, her eyes, and her travels,^ and both sweat and bloud. Furthermore she hath particularly so many wound- ing passions, and of so severall sorts, and so filthie and loathsome a societie waiting upon her, that shee is equivalent to penitencie. Wee are in the wrong, to thinke her incommodities serve her as a provo- cation and seasoning to her sweetnes, as in nature one contrarie is vivified by another contrarie: and to say, when we come to vertue, that like successes and difficulties overwhelme it, and yeeld it austere and inaccessible. Whereas much more properly then unto volup- tuousnes, they ennobled, sharpen, animate, and raise that divine and perfect pleasure, which it meditates and procureth us. Truly he is verie unworthie her acquaintance, that counter-ballanceth her cost to his fruit, and knowes neither the graces nor use of it. Those who go about to instruct us, how her pursuit is very hard and laborious, and her jovisance' well-pleasing and delightfull: what else tell they us, but that shee is ever unpleasant and irksome ? For, what humane meane"* did ever attaine unto an absolute enjoying of it? The per- fectest have beene content but to aspire and approach her, without ever possessing her. But they are deceived; seeing that of all the pleasures we know, the pursute of them is pleasant. The enterprise is perceived by the qualitie of the thing, which it hath regard unto: for it is a good portion of the effect, and consubstantiall. That happi- nes and felicitie, which shineth in vertue, replenisheth her approaches and appurtenances, even unto the first entrance and utmost barre. Now of all the benefits of vertue, the contempt of death is the chiefest, a meane that furnisheth our life with an ease-full tran- quillitie, and gives us a pure and amiable taste of it: without which every other voluptuousnes is extinguished. Loe, here the reasons why all rules encounter and agree with this article. And albeit they all leade us with a common accord to despise griefe, povertie, and other accidentall crosses, to which man's life is subject, it is not with an equall care: as well because accidents are not of such a necessitie, for most men passe their whole life without feeling any want or povertie, and othersome without feeling any griefe or sicknes, as Xenophilus * Travails, labours. 'Enjoyment. * Human means. TO LEARN HOW TO DIE II the Musitian, who lived an hundred and six yeares in perfect and continuall health : as also if the worst happen, death may at all times, and whensoever it shall please us, cut off all other inconveniences and crosses. But as for death, it is inevitable. Omnes eodem cogimur, omnium Versatur urna, serius, ocius Sors exitura, et nos in teternum Exilium impositura cymbce^ All to one place are driv'n, of all Shak't is the lot-pot, where-hence shall Sooner or later drawne lots fall, And to deaths boat for aye enthrall. And by consequence, if she makes us affeard, it is a continual subject of torment, and which can no way be eased. There is no starting-hole will hide us from her, she will finde us wheresoever we are, we may as in a suspected countrie start and turne here and there: quce quasi saxum Tantalo semper impendetf "Which ever- more hangs like the stone over the head of Tantalus:" Our lawes doe often condemne and send malefactors to be executed in the same place where the crime was committed: to which whilest they are going, leade them along the fairest houses, or entertaine them with the best cheere you can, non Siculte dopes Dulcem elaborabunt saporem: Non avium, citharaque cantus Somnum reducent^ Not all King Denys dcintie fare, Can pleasing taste for them prepare: No song of birds, no musikes sound Can luUabie to sleepe profound. Doe you thinke they can take any pleasure in it.'' or be any thing delighted ? and that the finall intent of their voiage being still before their eies, hath not altered and altogether distracted their taste from all these commodities and allurements ? 5 HoR. 1. iii. Od. iii. 25. * Cic. De Fin. 1. i. 'HoR. 1. iii. Od. i. 12. 12 MONTAIGNE Audit iter, numeratque dies, spatioque viarum Metitur vitam, torquetur peste jutura? He heares his journey, counts his daies, so measures he His life by his waies length, vext with the ill shall be. The end of our cariere is death, it is the necessarie object of our aime: if it affright us, how is it possible we should step one foot further without an ague? The remedie of the vulgar sort is, not to think on it. But from what brutall stupiditie may so grosse a blind- nesse come upon him? he must be made to bridle his Asse by the taile, Qui capite ipse suo instituit vestigia retro? Who doth a course contrarie runne With his head to his course begunne. It is no marvel! if he be so often taken tripping; some doe no sooner heare the name of death spoken of, but they are afraid, yea the most part will crosse themselves, as if they heard the Devill named. And because mention is made of it in mens wils and testa- ments, I warrant you there is none will set his hand to them, til the physitian hath given his last doome, and utterly forsaken him. And God knowes, being then betweene such paine and feare, with what sound judgment they endure him. For so much as this syllable sounded so unpleasantly in their eares, and this voice seemed so ill- boding and unluckie, the Romans had learned to allay and dilate the same by a Periphrasis. In liew of saying, he is dead, or he hath ended his daies, they would say, he hath lived. So it be life, be it past or no, they are comforted: from whom we have borrowed our phrases quondam, alias, or late such a one. It may haply be, as the common saying is, the time we live is worth the money we pay for it. I was borne betweene eleven of the clocke and noone, the last of Februarie 1533, according to our computation, the yeare beginning the first of Januarie. It is but a fortnight since I was 39 yeares old. I want at least as much more. If in the meane time I should trouble my thoughts with a matter so farre from me, it were but folly. But what ? we see both young and old to leave their life after one selfe- same condition. No man departs otherwise from it, than if he but 'Claud, in Ruff. 1. ii. j. 137. *Lucret. I. iv. 474. TO LEARN HOW TO DIE I3 now came to it, seeing there is no man so crazed,'" bedrell," or de- crepit, so long as he remembers Methusalem, but thinkes he may yet live twentie yeares. Moreover, seely'"" creature as thou art, who hath limited the end of thy dales? Happily thou presumest upon physitians reports. Rather consider the effect and experience. By the common course of things long since thou livest by extraordinarie favour. Thou hast alreadie over-past the ordinarie tearmes of com- mon life: And to prove it, remember but thy acquaintances, and tell me how many more of them have died before they came to thy age, than have either attained or outgone the same: yea, and of those that through renoune have ennobled their life, if thou but register them, I will lay a wager, I will finde more that have died before they came to five and thirty years, than after. It is consonant with reason and pietie, to take example by the humanity of lesus Christ, who ended his humane life at three and thirtie yeares. The greatest man that ever was, being no more than a man, I meane Alexander the Great, ended his dayes, and died also of that age. How many severall meanes and waies hath death to surprise us! Quid quisque vitet, nunquam homini satis Cautum est in horas^^ A man can never take good heed, Hourely what he may shun and speed. I omit to speak of agues and pleurisies; who would ever have imagined that a Duke of Brittanie should have beene stifled to death in a throng of people, as whilome was a neighbour of mine at Lyons, when Pope Clement made his entrance there ? Hast thou not seene one of our late Kings slaine in the middest of his sports ? and one of his ancestors die miserably by the chocke" of an hog? Eschilus fore- threatned by the fall of an house, when he stood most upon his guard, strucken dead by the fall of a tortoise shell, which fell out of the tallants of an eagle flying in the air ? and another choaked with the kernell of a grape? And an Emperour die by the scratch of a combe, whilest he was combing his head? And ^mylius Lepidus with hitting his foot against a doore-seele? And Aufidius with stumbling against the ConsuU-chamber doore as he was going in *" Infirm. " Bedridden. " Simple, weak. " Hor. 1. ii. Od. xiii. 13. " Shock. 14 MONTAIGNE thereat? And Cornelius Callus, the Praetor, Tigillinus, Captaine of the Romane watch, Lodowike, sonne of Guido Gonzaga, Marquis of Mantua, end their daies betweene womens thighs? And of a farre worse example Speusippus, the Platonian philosopher, and one of our Popes? Poore Bebius a Judge, whilest he demurreth the sute of a plaintife but for eight daies, behold, his last expired: And Caius lulius a Physitian, whilest he was annointing the eies of one of his patients, to have his owne sight closed for ever by death. And if amongst these examples, I may adde one of a brother of mine, called Captain Saint Martin, a man of three and twentie yeares of age, who had alreadie given good testimonie of his worth and forward valour, playing at tennis, received a blow with a ball, that hit him a little above the right eare, without apparance of any contusion, bruse, or hurt, and never sitting or resting upon it, died within six houres after of an apoplexie, which the blow of the ball caused in him. These so frequent and ordinary examples, hapning, and being still before our eies, how is it possible for man to forgo or forget the remembrance of death? and why should it not continually seeme unto us, that shee is still ready at hand to take us by the throat? What matter is it, will you say unto me, how and in what manner it is, so long as a man doe not trouble and vex himselfe therewith ? I am of this opinion, that howsoever a man may shrowd or hide himselfe from her dart, yea, were it under an oxe-hide, I am not the man would shrinke backer it sufficeth me to live at my ease; and the best recreation I can have, that doe I ever take; in other matters, as little vain glorious, and exemplare as you list. prcetulerim delirus inersque videri. Dum mea delectent mala me, vel denique fallant, Quam sapere et ringi}^ A dotard I had rather seeme, and dull, Sooner my faults may please make me a gull, Than to be wise, and beat my vexed scull. But it is folly to thinke that way to come unto it. They come, they goe, they trot, they daunce : but no speech of death. All that is good sport. But if she be once come, and on a sudden and openly 1^ HoR. 1. ii. Epist. ii. 126. TO LEARN HOW TO DIE I5 surprise, either them, their wives, their children, or their friends, what torments, what outcries, what rage, and what despaire doth then overwhelme them ? saw you ever anything so drooping, so changed, and so distracted ? A man must looke to it, and in better times fore- see it. And might that brutish carelessenesse lodge in the minde of a man of understanding (which I find altogether impossible) she sels us her ware at an overdeere rate: were she an enemie by mans wil to be avoided, I would advise men to borrow the weapons of coward- linesse : but since it may not be, and that be you either a coward or a runaway, an honest or valiant man, she overtakes you, Nempe et fugacem persequitur virum. Nee pareit imbellis juventce Poplitibus, timidoque tergo}^ Shee persecutes the man that flies, Shee spares not weake youth to surprise, But on their hammes and backe turn'd plies. And that no temper of cuirace" may shield or defend you, llle lieet jerro eautus se condat et cere. Mors tamen inclusum protrahet inde caput. 18 Though he with yron and brasse his head empale. Yet death his head enclosed thence will hale. Let us learne to stand, and combat her with a resolute minde. And being to take the greatest advantage she hath upon us from her, let us take a cleane contrary way from the common, let us remove her strangenesse from her, let us converse, frequent, and acquaint our selves with her, let us have nothing so much in minde as death, let us at all times and seasons, and in the ugliest manner that may be, yea with all faces shapen and represent the same unto our imagina- tion. At the stumbling of a horse, at the fall of a stone, at the least prick with a pinne, let us presently ruminate and say with our selves, what if it were death it selfe ? and thereupon let us take heart of grace, and call our wits together to confront her. Amiddest our bankets, feasts, and pleasures, let us ever have this restraint or object before us, that is, the remembrance of our condition, and let "HoR. 1. iii. 0(/. ii. 14. "Cuirass. '* Propert. 1. iii. et xvii. 25. 1 6 MONTAIGNE not pleasure so much mislead or transport us, that we altogether neglect or forget, how many waies, our joyes, or our feastings, be subject unto death, and by how many hold-fasts shee threatens us and them. So did the Egyptians, who in the middest of their ban- quetings, and in the full of their greatest cheere, caused the anat- omie'^ of a dead man to be brought before them, as a memorandum and warning to their guests. Omnem crede diem tibi diluxisse supremum. Grata superveniet; quce non sperabitur, hora}" Thinke every day shines on thee as thy last, Welcome it will come, whereof hope was past. It is uncertaine where death looks for us; let us expect her everie where : the premeditation of death, is a forethinking of libertie. He who hath learned to die, hath unlearned to serve. There is no evill in life, for him that hath well conceived, how the privation of life is no evill. To know how to die, doth free us from all subjection and constraint. Paulus ^milius answered one, whom that miserable king of Macedon his prisoner sent to entreat him he would not lead him in triumph, "Let him make that request unto himselfe." Verily, if Nature afford not some helpe in all things, it is very hard that art and industrie should goe farre before. Of my selfe, I am not much given to melancholy, but rather to dreaming and sluggishness. There is nothing wherewith I have ever more entertained my selfe, than with the imaginations of death, yea in the most licentious times of my age. lucundum, cum cetas florida ver ageret}^ When my age flourishing Did spend its pleasant spring. Being amongst faire Ladies, and in earnest play, some have thought me busied, or musing with my selfe, how to digest some jealousie, or meditating on the uncertaintie of some conceived hope, when God he knowes, I was entertaining my selfe with the remembrance of some one or other, that but few dales before was taken with a burning fever, and of his sodaine end, comming from such a feast or meeting where I was my selfe, and with his head full of idle " Skeleton. ^0 Hor. I. i. V-pist. iv. 13. *• Catui,. Bleg. iv. 16. TO LEARN HOW TO DIE 1 7 conceits, o£ love, and merry glee; supposing the same, either sickness or end, to be as neere me as him. lam fuerit, nee post, unquam revocare licebitP Now time would be, no more You can this time restore. I did no more trouble my selfe or frowne at such conceit,^' than at any other. It is impossible we should not apprehend or feele some motions or startings at such imaginations at the first, and comming sodainely upon us: but doubtlesse, he that shall manage and medi- tate upon them with an impartiall eye, they will assuredly, in tract^* of time, become familiar to him : Otherwise, for my part, I should be in continuall feare and agonie; for no man did ever more distrust his hfe, nor make lesse account of his continuance: Neither can health, which hitherto I have so long enjoied, and which so seldome hath beene crazed,^^ lengthen my hopes, nor any sicknesse shorten them of it. At every minute me thinkes I make an escape. And I uncessantly record unto my selfe, that whatsoever may be done an- other day, may be effected this day. Truly hazards and dangers doe little or nothing approach us at our end: And if we consider, how many more there remaine, besides this accident, which in number more than millions seeme to threaten us, and hang over us; we shall find, that be we sound or sicke, lustie or weake, at sea or at land, abroad or at home, fighting or at rest, in the middest of a battell or in our beds, she is ever alike neere unto us. Nemo altera fragilior est, nemo in crastinum sui certior: "No man is weaker then other; none surer of himselfe (to live) till to morrow." Whatsoever I have to doe before death, all leasure to end the same seemeth short unto me, yea were it but of one houre. Some body, not long since turning over my writing tables, found by chance a memoriall of something I would have done after my death: I told him (as indeed it was true), that being but a mile from my house, and in perfect health and lustie, I had made haste to write it, because I could not assure my self I should ever come home in safety: As one that am ever hatching of mine owne thoughts, and place them in my selfe : I am ever prepared about that which I may be: nor can death (come when ^^ LucR. 1. iii. 947. ^' Idea. ^* Course. ^^ Enfeebled. 1 8 MONTAIGNE she please) put me in mind of any new thing. A man should ever, as much as in him lieth, be ready booted to take his journey, and above all things, looke he have then nothing to doe but vv'ith himselfe. Quid brevi fortes jaculamur cevo Multa:^^ To aime why are we ever bold, At many things in so short hold? For then we shall have worke sufficient, without any more ac- crease. Some man complaineth more that death doth hinder him from the assured course of an hoped for victorie, than of death it selfe; another cries out, he should give place to her, before he have married his daughter, or directed the course of his childrens bringing up; another bewaileth he must forgoe his wives company; another moaneth the losse of his children, the chiefest commodities of his being. I am now by meanes of the mercy of God in such a taking, that without regret or grieving at any worldly matter, I am pre- pared to dislodge, whensoever he shall please to call me: I am every where free: my farewell is soone taken of all my friends, except of my selfe. No man did ever prepare himselfe to quit the world more simply and fully, or more generally spake of all thoughts of it, than I am fully assured I shall doe. The deadest deaths are the best. Miser, 6 miser (aiunt) omnia ademit. Vna dies infesta mihi tot prcemia vitai" O wretch, O wretch (friends cry), one day, All joyes of life hath tane away: And the builder, manent (saith he) opera interrupta, minteque Murorum ingentes.'" The workes unfinisht lie. And walls that threatned hie. A man should designe nothing so long afore-hand, or at least with such an intent, as to passionate^" himselfe to see the end of it; we are all borne to be doing. 2« HoR. 1. ii. Od. xiv. " LucR. I. iii. 942. 28 virg. /En. 1. iv. 88. 2' Long passionately. TO LEARN HOW TO DIE I9 Cum moriar, medium solvar et inter opusF' When dying I my selfe shall spend, Ere halfe my businesse come to end. I would have a man to be doing, and to prolong his lives offices as much as lieth in him, and let death seize upon me whilest I am setting my cabiges, carelesse of her dart, but more of my unperfect garden. I saw one die, who being at his last gaspe, uncessantly com- plained against his destinie, and that death should so unkindly cut him off in the middest of an historic which he had in hand, and was now come to the fifteenth or sixteenth of our Kings. lllud in his rebus non addunt, nee tibi earum, lam desiderium rerum super insidet una?^ Friends adde not that in this case, now no more Shalt thou desire, or want things wisht before. A man should rid himselfe of these vulgar and hurtful humours. Even as Churchyards were first place adjoyning unto churches, and in the most frequented places of the City, to enure (as Lycurgus said) the common people, women and children, not to be skared at the sight of a dead man, and to the end that continuall spectacle of bones, sculs, tombes, graves and burials, should forewarne us of our condition, and fatall end. Quin etiam exhilarare viris convivia ccede Mos olim, et miscere epulis spectacula dira Certantum ferro, sape et super ipsa cadentum Pocula, respersis non parco sanguine mensis?^ Nay more, the manner was to welcome guests. And with dire shewes of slaughter to mix feasts. Of them that fought at sharpe, and with bords tainted Of them with much bloud, who o'er full cups fainted. And even as the ^Egyptians after their feastings and carousings caused a great image of death to be brought in and shewed to the guests and by-standers, by one that cried aloud, "Drinke and be merry, for such shah thou be when thou art dead:" So have I learned this custome or lesson, to have alwaies death, not only in my imagination, but continually in my mouth. And there is nothing I '"Ovid. Am. I. ii. El. x. 36. '' LucR. 1. iii. 944. '^Syl. Ital. 1. xi. 51. 20 , MONTAIGNE desire more to be informed of than of the death of men; that is to say, what words, what countenance, and what face they shew at their death; and in reading of histories, which I so attentively observe. It appeareth by the shuffling and hudling up'^ of my examples, I affect'* no subject so particularly as this. Were I a composer of books, I would keepe a register, commented of the divers deaths, which in teaching men to die, should after teach them to live. Dicearcus made one of that title, but of another and lesse profitable end. Some man will say to mee, the effect exceeds the thought so farre, that there is no fence so sure, or cunning so certaine, but a man shall either lose or forget if he come once to that point; let them say what they list: to premeditate on it, giveth no doubt a great advantage: and it is nothing, at the least, to goe so farre without dismay or alteration, or without an ague? There belongs more to it: Nature her selfe lends her hand, and gives us courage. If it be a short and violent death, wee have no leisure to feare it; if otherwise, I perceive that accord- ing as I engage my selfe in sicknesse, I doe naturally fall into some disdaine and contempt of life. I finde that I have more adoe to digest this resolution, that I shall die when I am in health, than I have when I am troubled with a fever : forsomuch as I have no more such fast hold on the commodities of life, whereof I begin to lose the use and pleasure, and view death in the face with a lesse un- danted looke, which makes me hope, that the further I goe from that, and the nearer I approach to this, so much more easily doe I enter in composition for their exchange. Even as I have tried in many other occurrences, which Csesar affirmed, that often some things seeme greater, being farre from us, than if they bee neere at hand: I have found that being in perfect health, I have much more beene frighted with sicknesse, than when I have felt it. The joUitie wherein I live, the pleasure and the strength make the other seeme so disproportion- able from that, that by imagination I amplifie these commodities by one moitie, and apprehended them much more heavie and burthen- some, than I feele them when I have them upon my shoulders. The same I hope will happen to me of death. Consider we by the ordinary mutations, and daily declinations which we suffer, how Nature deprives us of the sight of our losse and empairing; what " Collecting. '* Like. TO LEARN HOW TO DIE 21 hath an aged man left him of his youths vigor, and of his forepast life? Heu senibus vitce portio quanta manetl^ Alas to men in yeares how small A part of life is left in all ? Czsar, to a tired and crazed'" Souldier of his guard, who in the open street came to him, to beg leave he might cause himselfe to be put to death; viewing his decrepit behaviour, answered pleasantly: "Doest thou thinke to be alive then?" Were man all at once to fall into it, I doe not thinke we should be able to beare such a change, but being faire and gently led on by her hand, in a slow, and as it were unperceived descent, by little and little, and step by step, she roules us into that miserable state, and day by day seekes to acquaint us with it. So that when youth failes in us, we feele, nay we per- ceive no shaking or transchange at all in our selves: which in essence and veritie is a harder death, than that of a languishing and irke- some life, or that of age. Forsomuch as the leape from an ill being unto a not being, is not so dangerous or steeple; as it is from a de- lightfull and flourishing being unto a painfull and sorrowfuU con- dition. A weake bending, and faint stopping bodie hath lesse strength to beare and under goe a heavie burden: So hath our soule. She must bee rouzed and raised against the violence and force of this adversarie. For as it is impossible she should take any rest whilest she feareth: whereof if she be assured (which is a thing exceeding humane'' condition) she may boast that it is impossible unquiet- nesse, torment, and feare, much lesse the least displeasure should lodge in her. Non vultus instantis tyranni Mente quatit solida, neque Auster, Dux inquieti turbidus Adrice, Nee julminantis magna Jovis manus?^ No urging tyrants threatning face, Where minde is found can it displace, No troublous wind the rough seas Master, Nor Joves great hand, the thunder-caster. ^5 Cor. Ga/. I. i. i6. '^ Diseased. ^r Human. 3* Hor. 1. iii. 0(/. iii. 22 MONTAIGNE She is made Mistris of her passions and concupiscence. Lady of indulgence, of shame, of povertie, and of all fortunes injuries. Let him that can, attaine to this advantage: Herein consists the true and soveraigne liberty, that affords us meanes wherewith to jeast and make a scorne of force and injustice, and to deride imprisonment, gives,'* or fetters. tn mamas, et Compedibus, scevo te sub custode tenebo. Ipse Deus simul atque volam, me solvet: opitior. Hoc sentit, moriar. Mors ultima linea rerum est.*'' In gyves and fetters I will hamper thee. Under a Jayler that shall cruell be: Yet, when I will, God me deliver shall, He thinkes, I shall die: death is end of all. Our religion hath had no surer humane foundation than the con- tempt of life. Discourse of reason doth not only call and summon us unto it. For why should we feare to lose a thing, which being lost, cannot be moaned? but also, since we are threatened by so many kinds of death, there is no more inconvenience to feare them all, than to endure one: what matter is it when it commeth, since it is un- avoidable ? Socrates answered one that told him, "The thirty tyrants have condemned thee to death." "And Nature them," said he. What fondnesse is it to carke and care so much, at that instant and passage from all exemption of paine and care ? As our birth brought us the birth of all things, so shall our death the end of all things. There- fore is it as great follie to weepe, we shall not live a hundred yeeres hence, as to waile we lived not a hundred yeeres agoe. "Death is the beginning of another life." So wept we, and so much did it cost us to enter into this life; and so did we spoile us of our ancient vaile in entring into it. Nothing can be grievous that is but once. Is it reason so long to fear a thing of so short time.? Long life or short life is made all one by death. For long or short is not in things that are no more. Aristotle saith, there are certaine little beasts alongst the river Hyspanis, that live but one day; she which dies at 8 o'clocke in the morning, dies in her youth, and she that dies at 5 in the afternoon, dies in her decrepitude, who of us doth not laugh, when '' Gyves, shackles. *" Hor. 1. L Ep. xvi. 76. TO LEARN HOW TO DIE 23 we shall see this short moment of continuance to be had in con- sideration of good or ill fortune? The most and the least is ours, if we compare it with eternitie, or equall it to the lasting of moun- tains, rivers, stars, and trees, or any other living creature, is not lesse ridiculous. But nature compels us to it. Depart (saith she) out of this world, even as you came into it. The same way you came from death to life, returne without passion or amazement, from life to death: your death is but a peece of the worlds order, and but a parcell of the worlds life. inter se mortales mutua vivunt, Et quasi cursores vitae lampada tradunt}^ Mortall men live by mutuall entercourse: And yeeld their life-torch, as men in a course. Shal I not change this goodly contexture of things for you? It is the condition of your creation: death is a part of yourselves: you flie from yourselves. The being you enjoy is equally shared betweene life and death. The first day of your birth doth as wel addresse you to die, as to live. Prima quce vitam dedit, hora, Carpsit,*^ The first houre, that to men Gave life, strait, cropt it then. Nascentes morimur, finisque ab origins pendet:*^ As we are borne we die; the end Doth of th' originall depend. All the time you live, you steale it from death : it is at her charge. The continuall worke of your life, is to contrive death: you are in death, during the time you continue in life: for, you are after death, when you are no longer living. Or if you had rather have it so, you are dead after life: but during life, you are still dying: and death doth more rudely touch the dying than the dead, and more lively and essentially. If you have profited by life, you have also beene fed thereby, depart then satisfied. Cur non ut plenus vitis conviva recedis?** Why like a full-fed guest, Depart you not to rest ? *' LucRET. ii. 74, 77. ^ Sen. Her. Sur. chor. iii. ^' Manil. Ast. 1. iv. ** LucRET. 1. iii. 982. 24 MONTAIGNE If you have not knowne how to make use of it: if it were un- profitable to you, what need you care to have lost it? to what end would you enjoy it longer? cur amplius addere quarts Rursum quod pereat male, et ingratum occidat omne?^ Why seeke you more to gaine, what must againe All perish ill, and passe with grief e or paine? Life in itself e is neither good nor evill: it is the place of good or evill, according as you prepare it for them. And if you have lived one day, you have scene all : one day is equal to all other dales. There is no other light, there is no other night. This Sunne, this Moone, these Starres, and this disposition, is the very same which your fore- fathers enjoyed, and which shall also entertaine your posteritie. Non alium videre patres, aliumve nepotes Aspicient.*^ No other saw our Sires of old, No other shall their sonnes behold. And if the worst happen, the distribution and varietie of all the acts of my comedie, is performed in one yeare. If you have ob- served the course of my foure seasons; they containe the infancie, the youth, the viriltie, and the old age of the world. He hath plaied his part: he knowes no other wilinesse belonging to it, but to begin againe, it will ever be the same, and no other. Versamur ibidem, atque insumus usque,'''' We still in one place turne about, Still there we are, now in, now out. Atque in se sua per vestigia volvitur annus.*^ The yeare into it selfe is cast By those same steps, that it hath past. I am not purposed to devise you other new sports. Nam tibi prxterea quod machiner, inveniamque Quod placeat nihil est; eadem sunt omnia semper?'^ Else nothing, that I can devise or frame, Can please thee, for all things are still the same. ^'LucRET. 1. iii. 989. ^^Manil. i. 522. "Lucret. 1. iii. 123. ^ ViRG. Georg. 1. ii. 403. *' Lucret. 1. ii. 978. TO LEARN HOW TO DIE 25 Make roome for others, as others have done for you. Equalitie is the chiefe ground-worke of equitie, who can complaine to be com- prehended where all are contained? So may you live long enough, you shall never diminish anything from the time you have to die: it is bootlesse; so long shall you continue in that state which you feare, as if you had died being in your swathing-clothes, and when you were sucking. -licet, quot vis, vivendo vincere secla. Mors aterna tamen, nihilominus ilia manebit}" Though yeares you live, as many as you will. Death is eternall, death remaineth still. And I will so please you, that you shall have no discontent. In vera nescis nullum fore morte alium te. Qui possit vivus tibi te lugere peremptum, Stansque jacentem?^ Thou know'st not there shall be not other thou, When thou art dead indeed, that can tell how Alive to waile thee dying. Standing to waile thee lying. Nor shall you wish for life, which you so much desire Nee sibi enim quisquam turn se vitamque requirit^^ Nee desiderium nostri nos afficit ullum}^ For then none for himself e himself e or life requires: Nor are we of our selves affected with desires. Death is lesse to be feared than nothing, if there were anything lesse than nothing. multo mortem minus ad nos esse putandum. Si minus esse potest quam quod nihil esse videmusJ^ Death is much less to us, we ought esteeme. If lesse may be, than what doth nothing seeme. Nor alive, nor dead, it doth concern you nothing. Alive because you are: Dead, because you are no more. Moreover, no man dies before his houre. The time you leave behinde was no more yours 5»/A. 1126. "Id. 1. iii. 9. 52/^.963. "/A. 966. "/A. 970. 26 MONTAIGNE than that which was before your birth, and concemeth you no more. Respice enim quam nil ad nos anteacta vetustas 55 Temporis ceterni juerit! For marke, how all antiquitie foregone Of all time ere we were, to us was none. Wheresoever your life ended, there is it all. The profit of life con- sists not in the space, but rather in the use. Some man hath lived long, that hath a short life. Follow it whilst you have time. It con- sists not in number of yeeres, but in your will, that you have lived long enough. Did you thinke you should never come to the place, where you were still going ? There is no way but hath an end. And if company may solace you, doth not the whole world walke the same path.? Omnia te, vita perfuncta, sequentur^ Life past, all things at last Shall follow thee as thou hast past. Doe not all things move as you doe, or keepe your course ? Is there any thing grows not old together with yourself e ? A thousand men, a thousand beasts, and a thousand other creatures die in the very instant that you die. Nam nox nulla diem, neque noctem aurora sequuta est. Que non audierit mistus vagitibus cegris Ploratus, mortis comites et funeris atri?^ No night ensued day light; no morning followed night, Which heard not moaning mixt with sick-mens groaning, With deaths and funerals joyned was that moaning. To what end recoile you from it, if you cannot goe backe. You have seene many who have found good in death, ending thereby many many miseries. But have you seene any that hath received hurt thereby ? Therefore it is meere simplicitie to condemne a thing you never approve, neither by yourselfe nor any other. Why doest thou complaine of me and of destinie? Doe we offer thee any wrong? is it for thee to direct us, or for us to governe thee? Although thy age be not come to her period, thy life is. A Httle man is a whole ^Ib. 1016. ^Ib. 1012. s'id. 1. u. 587. TO LEARN HOW TO DIE TTJ man as well as a great man. Neither men nor their lives are meas- ured by the Ell. Chiron refused immortalitie, being informed of the conditions thereof, even by the God of time and of continuance, Saturne his father. Imagine truly how much an ever-during life would be lesse tolerable and more painfull to a man, than is the life which I have given him. Had you not death you would then un- cessantly curse, and cry out against me, that I had deprived you of it. I have of purpose and unwittingly blended some bitternesse amongst it, that so seeing the commoditie of its use, I might hinder you from over-greedily embracing, or indiscreetly calling for it. To continue in this moderation that is, neither to fly from life nor to run to death (which I require of you) I have tempered both the one and other betweene sweetnes and sowrenes. I first taught Thales, the chiefest of your Sages and Wisemen, that to live and die were indif- ferent, which made him answer one very wisely, who asked him wherefore he died not: "Because," said he, "it is indifferent. The water, the earth, the aire, the fire, and other members of this my uni- verse, are no more the instruments of thy life than of thy death. Why fearest thou thy last day ? He is no more guiltie, and conferreth no more to thy death, than any of the others. It is not the last step that causeth weariness : it only declares it. All dales march towards death, only the last comes to it." Behold heere the good precepts of our uni- versall mother Nature. I have oftentimes bethought my self whence it proceedeth, that in times of warre, the visage of death (whether wee see it in us or in others) seemeth without all comparison much lesse dreadful and terrible unto us, than in our houses, or in our beds, otherwise it should be an armie of Physitians and whiners, and she ever being one, there must needs bee much more assurance amongst countrie-people and of base condition, than in others. I verily be- lieve, these fearefuU lookes, and astonishing countenances wherewith we encompass it, are those that more amaze and terrilie us than death: a new forme of life; the out cries of mothers; the wailing of women and children; the visitation of dismaid and swouning friends; the assistance of a number of pale-looking, distracted, and whining servants; a darke chamber; tapers burning round about; our couch beset round with Physitians and Preachers; and to con- clude, nothing but horror and astonishment on every side of us: are 28 MONTAIGNE wee not already dead and buried ? The very children are afraid of their friends, when they see them masked; and so are we. The maske must as well be taken from things as from men, which being removed, we shall find nothing hid under it, but the very same death, that a seely*' varlet, or a simple maid-servant, did latterly suffer without amazement or feare. Happie is that death which takes all leasure from the preparations of such an equipage. " Weak, simple. OF THE INSTITUTION AND EDUCATION OF CHILDREN; TO THE LADIE DIANA OF FOIX, COUNTESSE OF GURSON I NEVER knew father, how crooked and deformed soever his Sonne were, that would either altogether cast him off, or not acknowledge him for his owne: and yet (unlesse he be meerely besotted or blinded in his affection) it may not be said, but he plainly perceiveth his defects, and hath a feeling of his imperfections. But so it is, he is his owne. So it is in my selfe. I see better than any man else, that what I have set downe is nought but the fond imagi- nations of him who in his youth hath tasted nothing but the paring, and seen but the superficies of true learning; whereof he hath re- tained but a generall and shapelesse forme: a smacke of every thing in generall, but nothing to the purpose in particular: After the French manner. To be short, I know there is an art of Phisicke; a course of lawes; foure parts of the Mathematikes; and I am not altogether ignorant what they tend unto. And perhaps I also know the scope and drift of Sciences in generall to be for the service of our life. But to wade further, or that ever I tired my selfe with plodding upon Aristotle (the Monarch of our moderne doctrine') or obstin- ately continued in search of any one science : I conf esse I never did it. Nor is there any one art whereof I am able so much as to draw the first lineaments. And there is no scholler (be he of the lowest forme) that may not repute himselfe wiser than I, who am not able to oppose him in his first lesson: and if I be forced to it, I am con- strained verie impertinently to draw in matter from some generall discourse, whereby I examine, and give a guesse at his naturall judgement: a lesson as much unknowne to them as theirs is to me. I have not dealt or had commerce with any excellent booke, except ' Learning. 29 30 MONTAIGNE Plutarke or Seneca, from whom (as the Danaides) I draw my water, uncessantly filling, and as fast emptying: some thing whereof I fasten to this paper, but to my selfe nothing at all. And touching bookes : Historie is my chief e studie, Poesie my only delight, to which I am particularly affected: for as Cleanthes said, that as the voice being forciblie pent in the narrow gullet of a trumpet, at last issueth forth more strong and shriller, so me seemes, that a sentence cun- ningly and closely couched in measure-keeping Poesie, darts it selfe forth more furiously, and wounds me even to the quicke. And concerning the naturall faculties that are in me (whereof behold here an essay), I perceive them to faint under their owne burthen; my conceits,^ and my judgement march but uncertaine, and as it were groping, staggering, and stumbling at every rush: And when I have gone as far as I can, I have no whit pleased my selfe: for the further I saile the more land I descrie^and that so dimmed with fogges, and overcast with clouds, that my sight is so weakned, I cannot dis- tinguish the same. And then undertaking to speake indifferently of all that presents it selfe unto my fantasie, and having nothing but mine owne naturall meanes to imploy therein, if it be my hap (as commonly it is) among good Authors, to light upon those verie places which I have undertaken to treat off, as even now I did in Plutarke, reading his discourse of the power of imagination, wherein in regard of those wise men, I acknowledge my selfe so weake and so poore, so dull and grose-headed, as I am forced both to pittie and disdaine my selfe, yet am I pleased with this, that my opinions have often the grace to jump with theirs, and that I follow them a loofe- off,' and thereby possesse at least, that which all other men have not; which is, that I know the utmost difference betweene them and my selfe: all which notwithstanding, I suffer my inventions to run abroad, as weake and faint as I have produced them, without bun- gling and botching the faults which this comparison hath discovered to me in them. A man had need have a strong backe, to undertake to march foot to foot with these kind of men. The indiscreet writers of our age, amidst their triviall* compositions, intermingle and wrest in whole sentences taken from ancient Authors, supposing by such filching-theft to purchase honour and reputation to themselves, ^ Ideas. ^ At a distance. ^ Commonplace. EDUCATION OF CHILDREN 3I doe cleane contrarie. For, this infinite varietie and dissemblance of lustres, makes a face so wan, so il-favored, and so uglie, in respect of theirs, that they lose much more than gaine thereby. These were two contrarie humours: The Philosopher Chrisippus was wont to foist-in amongst his bookes, not only whole sentences and other long-long discourses, but whole bookes of other Authors, as in one, he brought in Euripides his Medea. And Apollodorus was wont to say of him, that if one should draw from out his bookes what he had stolne from others, his paper would remaine blanke. Whereas Epicurus cleane contrarie to him in three hundred volumes he left behind him, had not made use of one allegation.^ It was my fortune not long since to light upon such a place: I had languishingly traced after some French words, so naked and shallow, and so void either of sense or matter, that at last I found them to be nought but meere French words; and after a tedious and wearisome travell, I chanced to stumble upon an high, rich, and even to the clouds-raised piece, the descent whereof had it been somewhat more pleasant or easie, or the ascent reaching a little further, it had been excusable, and to be borne with-all; but it was such a steeple downe-fall, and by meere strength hewen out of the maine rocke, that by reading of the first six words, me thought I was carried into another world: whereby I perceive the bottome whence I came to be so low and deep, as I durst never more adventure to go through it; for, if I did stuflfe any one of my discourses with those rich spoiles, it would manifestly cause the sottishnesse^ of others to appeare. To reprove mine owne faults in others, seemes to me no more unsuflerable than to reprehend (as I doe often) those of others in my selfe. They ought to be accused every where, and have all places of Sanctuarie taken from them: yet do I know how over boldly, at all times I adventure to equall my selfe unto my filchings, and to march hand in hand with them; not without a fond bardie hope, that I may perhaps be able to bleare the eyes of the Judges from discerning them. But it is as much for the benefit of my application, as for the good of mine in- vention and force. And I doe not furiously front, and bodie to bodie wrestle with those old champions: it is but by flights, advantages, and false offers I seek to come within them, and if I can, to give ' Citation. ^ Foolishness. 32 MONTAIGNE them a fall. I do not rashly take them about the necke, I doe but touch them, nor doe I go so far as by my bargaine I would seeme to doe; could I but keepe even with them, I should then be an honest man; for I seeke not to venture on them, but where they are strongest. To doe as I have seen some, that is, to shroud them- selves under other armes, not daring so much as to show their fingers ends unarmed, and to botch up all their works (as it is an easie mat- ter in a common subject, namely for the wiser sort) with ancient inventions, here and there hudled up together. And in those who endeavoured to hide what they have filched from others, and make it their owne, it is first a manifest note of injustice, then a plaine argument of cowardlinesse; who having nothing of any worth in themselves to make show of, will yet under the countenance of others sufficiencie goe about to make a faire offer: Moreover (oh great foolishnesse) to seek by such cosening' tricks to forestall the ignorant approbation of the common sort, nothing fearing to discover their ignorance to men of understanding (whose praise only is of value) who will soone trace out such borrowed ware. As for me, there is nothing I will doe lesse. I never speake of others, but that I may the more speake of my selfe. This concerneth not those mingle-mangles of many kinds of stufle, or as the Grecians call them Rapsodies, that for such are published, of which kind I have (since I came to yeares of discretion) seen divers most ingenious and wittie; amongst others, one under the name of Capilupus; besides many of the ancient stampe. These are wits of such excellence, as both here and else- where they will soone be perceived, as our late famous writer Lipsius, in his learned and laborious work of the Politikes: yet whatsoever come of it, for so much as they are but follies, my intent is not to smother them, no more than a bald and hoarie picture of mine, where a Painter hath drawne not a perfect visage, but mine owne. For, howsoever, these are but my humors and opinions, and I deliver them but to show what my conceit* is, and not what ought to be beleeved. Wherein I ayme at nothing but to display my selfe, who peradventure (if a new prentiship change me) shall be another to morrow. I have no authoritie to purchase beliefe, neither do I de- sire it; knowing well that I am not sufficiently taught to instruct ' cheating. ' Notion. EDUCATION OF CHILDREN 33 Others. Some having read my precedent Chapter,' told me not long since in mine owne house, I should somewhat more have extended my selfe in the discourse concerning the institution of children. Nowf (Madam) if there were any sufHciencie in me touching that subject, I could not better employ the same than to bestow it as a present upon that little lad, which ere long threatneth to make a happie issue from out your honorable woombe; for (Madame) you are too generous to begin with other than a man childe. And having had so great a part in the conduct of your successful marriage, I may challenge some right and interest in the greatnesse and prosperitie of all that shall proceed from it: moreover, the ancient and rightfull possession, which you from time to time have ever had, and still have over my service, urgeth me with more than ordinarie respects, to wish all honour, well-fare and advantage to whatsoever may in any sort concerne you and yours. And truly, my meaning is but to show that the greatest diiBcultie, and importing all humane knowl- edge, seemeth to be in this point, where the nurture and institution of young children is in question. For, as in matters of husbandrie, the labor that must be used before sowing, setting, and planting, yea in planting itselfe, is most certaine and easie. But when that which was sowen, set and planted, commeth to take life; before it come to ripenesse, much adoe, and great varietie of proceeding belongeth to it. So in men, it is no great matter to get them, but being borne, what continuall cares, what diligent attendance, what doubts and feares, doe daily wait to their parents and tutors, before they can be nurtured and brought to any good ? The fore-shew of their inclination whilest they are young is so uncertaine, their humours so variable, their promises so changing, their hopes so false, and their proceedings so doubtful, that it is very hard (yea for the wisest) to ground any certaine judgment, or assured successe upon them. Behold Cymon, view Themistocles, and a thousand others, how they have differed, and fallen to better from themselves, and deceive the expectation of such as knew them. The young whelps both of Dogges and Beares at first sight shew their naturall disposition, but men headlong em- bracing this custome or fashion, following that humor or opinion, admitting this or that passion, allowing of that or this law, are easily '"Of Pedantism." 34 MONTAIGNE changed, and soone disguised; yet it is hard to force the naturall pro- pension or readinesse of the mind, whereby it followeth, that for want of heedie fore-sight in those that could not guide their course well, they often employ much time in vaine, to addresse young chil- dren in those matters whereunto they are not naturally addicted. All which difficulties notwithstanding, mine opinion is, to bring them up in the best and profitablest studies, and that a man should slightly passe over those fond presages, and deceiving prognostikes, which we over precisely gather in their infancie. And (without oflfence be it said) me thinks that Plato in his Commonwealth allowed them too-too much authoritie. Madame, Learning joyned with true knowledge is an especiall and gracefull ornament, and an implement of wonderful use and consequence, namely, in persons raised to that degree of fortune wherein you are. And in good truth, learning hath not her owne true forme, nor can she make shew of her beauteous lineaments, if she fall into the hands of base and vile persons. [For, as famous Torquato Tasso saith: "Philosophic being a rich and noble Queene, and knowing her owne worth, graciously smileth upon and lovingly embraceth Princes and noble men, if they become suiters to her, admitting them as her minions, and gently afloording them all the favours she can; whereas upon the contrarie, if she be wooed, and sued unto by clownes, mechanicall fellowes, and such base kind of people, she holds herselfe disparaged and disgraced, as holding no proportion with them. And therefore see we by experience, that if a true Gentleman or nobleman follow her with any attention, and woo her with importunitie, he shall learne and know more of her, and prove a better schoUer in one yeare, than an ungentle or base fellow shall in seven, though he pursue her never so attentively."] She is much more readie and fierce to lend her furtherance and direction in the conduct of a warre, to attempt honourable actions, to command a people, to treat a peace with a prince of forraine na- tion, than she is to forme an argument in Logick, to devise a Syllo- gisme, to canvase a case at the barre, or to prescribe a receit of pills. So (noble Ladie) forsomuch as I cannot perswade myselfe, that you will either forget or neglect this point, concerning the institution of yours, especially having tasted the sweetnesse thereof, and being EDUCATION OF CHILDREN 35 descended of so noble and learned a race. For we yet possesse the learned compositions of the ancient and noble Earles of Foix, from out whose heroicke loynes your husband and you take your of- spring. And Francis Lord of Candale, your worthie uncle, doth daily bring forth such fruits thereof, as the knowledge of the match- lesse qualitie of your house shall hereafter extend itselfe to many ages; I will therefore make you acquainted with one conceit of mine, which contrarie to the common use I hold, and that is all I am able to afloord you concerning that matter. The charge of the Tutor, which you shall appoint your sonne, in the choice of whom con- sisteth the whole substance of his education and bringing up; on which are many branches depending, which (forasmuch as I can adde nothing of any moment to it) I will not touch at all. And for that point, wherein I presume to advise him, he may so far forth give credit unto it, as he shall see just cause. To a gentleman borne of noble parentage, and heire of a house that aymeth at true learning, and in it would be disciplined, not so much for gane or commoditie to himself e (because so abject an end is far un worthie the grace and favour of the Muses, and besides, hath a regard or dependence of others) nor for externall shew and ornament, but to adorne and enrich his inward minde, desiring rather to shape and institute an able and sufficient man, than a bare learned man; my desire is there- fore, that the parents or overseers of such a gentleman be very cir- cumspect, and careful in chusing his director, whom I would rather commend for having a well composed and temperate braine, than a full stuft head, yet both will doe well. And I would rather prefer wisdome, judgement, civill customes, and modest behaviour, than bare and meere literall learning; and that in his charge he hold a new course. Some never cease brawling in their schollers eares (as if they were still pouring in a tonell) to follow their booke, yet is their charge nothing else but to repeat what hath beene told them before. I would have a tutor to correct this part, and that at first entrance, according to the capacitie of the wit he hath in hand, he should begin to make shew of it, making him to have a smacke of all things, and how to choose and distinguish them, without helpe of others, sometimes opening him the way, other times leaving him to open it by himselfe. I would not have him to invent and speake ^6 MONTAIGNE alone, but suffer his disciple to speake when his turne commeth. Socrates, and after him Arcesilaus, made their schollers to speake first, and then would speake themselves. Ohest plerumque its qui discere volunt, auctoritas eorum qui docenf}" "Most commonly the authoritie of them that teach, hinders them that would learne." It is therefore meet that he make him first trot-on before him, whereby he may the better judge of his pace, and so guesse how long he will hold out, that accordingly he may fit his strength; for want of which proportion we often marre all. And to know how to make a good choice, and how far forth one may proceed (still keeping a due measure), is one of the hardest labours I know. It is a signe of a noble, and effect of an undanted spirit, to know how to second, and how far forth he shall condescend to his childish proceedings, and how to guide them. As for myselfe, I can better and with more strength walke up than downe a hill. Those which, according to our common fashion, undertake with one selfe-same lesson, and like maner of education, to direct many spirits of divers formes and dif- ferent humours, it is no marvell if among a multitude of children, they scarce meet with two or three that reap any good fruit by their discipline, or that come to any perfection. I would not only have him to demand an accompt of the words contained in his lesson, but of the sense and substance thereof, and judge of the profit he hath made of it, not by the testimonie of his memorie, but by the witnesse of his life. That what he lately learned, he cause him to set forth and pourtray the same into sundrie shapes, and then to accommodate it to as many different and severall subjects, whereby he shal perceive, whether he have yet apprehended the same, and therein enfeoffed himselfe," at due times taking his instruction from the institution given by Plato. It is a signe of cruditie and indigestion for a man to yeeld up his meat, even as he swallowed the same; the stomacke hath not wrought his full operation, unlesse it have changed forme, and altered fashion of that which was given him to boyle and concoct. [Wee see men gape after no reputation but learning, and when they say, such a one is a learned man, they thinke they have said enough;] Our minde doth move at others pleasure, and tyed and '" Cic. De Nat. 1. i. '• Taken possession. EDUCATION OF CHILDREN 37 forced to serve the fantasies of others, being brought under by authoritie, and forced to stoope to the lure of their bare lesson; wee have beene so subjected to harpe upon one string, that we have no way left us to descant upon voluntarie; our vigor and libertie is cleane extinct. Nunquam tuteloe suce fiunt: "They never come to their owne tuition." It was my hap to bee familiarlie acquainted with an honest man at Pisa, but such an Aristotelian, as he held this infallible position; that a conformitie to Aristotles doctrine was the true touchstone and squire'^ of all solid imaginations and perfect veritie; for, whatsoever had no coherencie with it, was but fond Chimeraes and idle humors; inasmuch as he had knowne all, seene all, and said all. This proposition of his being somewhat over amply and injuriously interpreted by somo, made him a long time after to be troubled in the inquisition of Rome. I would have him make his scholler narrowly to sift all things with discretion, and harbour nothing in his head by mere authoritie, or upon trust. Aristotles principles shall be no more axiomes unto him, than the Stoikes or Epicurians. Let this diversitie of judgements be proposed unto him, if he can, he shall be able to distinguish the truth from falsehood, if not, he will remaine doubtful. Che non men che saper dubbiar m'aggrataP No lesse it pleaseth me, To doubt, than wise to be. For if by his owne discourse he embrace the opinions of Xeno- phon or of Plato, they shall be no longer theirs, but his. He that meerely followeth another, traceth nothing, and seeketh nothing: Non sumus sub Rege, sibi quisque se vindicet:^^ "We are not under a Kings command, every one may challenge himself e, for let him at least know that he knoweth." It is requisite he endevour as much to feed himselfe with their conceits, as labour to learne their pre- cepts; which, so he know how to applie, let him hardily forget, where or whence he had them. Truth and reason are common to all, and are no more proper unto him that spake them heretofore, then unto him that shall speake them hereafter. And it is no more ac- cording to Platoes opinion than to mine, since both he and I under- " Square. "Dante, Inferno, cant. xi. 93. **Sen. Epist. xxxiii. 38 MONTAIGNE stand and see alike. The Bees do here and there sucke this and cull that flower, but afterward they produce the hony, which is pecuUarly their owne, then is it no more Thyme or Majoram. So of peeces borrowed of others, he may lawfully alter, transforme, and confound them, to shape out of them a perfect peece of worke, altogether his owne; alwaies provided his judgement, his travell,^'' studie, and in- stitution tend to nothing, but to frame the same perfect. Let him hardily conceale where or whence he hath had any helpe, and make no shew of anything, but of that which he hath made himselfe. Pirates, pilchers, and borrowers, make a shew of their purchases and buildings, but not of that which they have taken from others : you see not the secret fees or bribes Lawyers take of their Clients, but you shall manifestly discover the alliances they make, the honours they get for their children, and the goodly houses they build. No man makes open shew of his receits, but every one of his gettings. The good that comes of studie (or at least should come) is to prove better, wiser and honester. It is the understanding power (said Epicharmus) that seeth and heareth, it is it that profiteth all and dis- poseth all, that moveth, swayeth, and ruleth all: all things else are but blind, senselesse, and without spirit. And truly in barring him of libertie to doe any thing of himselfe, we make him thereby more servile and more coward. Who would ever enquire of his schoUer what he thinketh of Rhetorike, of Grammar, of this or of that sentence of Cicero? Which things thoroughly fethered (as if they were oracles) are let flie into our memorie; in which both letters and syllables are substantiall parts of the subject. To know by roat is no perfect knowledge, but to keep what one hath committed to his memories charge, is commendable: what a man directly knoweth, that will he dispose-of, without turning still to his booke or looking to his pattern. A meere bookish sufEciencie is unpleasant. All I ex- pect of it is an imbellishing of my actions, and not a foundation of them, according to Platoes mind, who saith, constancie, faith, and sinceritie are true Philosophie; as for other Sciences, and tending else- where, they are but garish paintings. I would faine have Paluel or Pompey, those two excellent dauncers of our time, with all their nimblenesse, teach any man to doe their loftie tricks and high capers, ''Travail, labor. EDUCATION OF CHILDREN 39 only with seeing them done, and without stirring out of his place, as some Pedanticall fellowes would instruct our minds without moving or putting it in practice. And glad would I be to find one that would teach us how to manage a horse, to tosse a pike, to shoot-ofi a peace, to play upon the lute, or to warble with the voice, without any exer- cise, as these kind of men would teach us to judge, and how to speake well, without any exercise of speaking or judging. In which kind of life, or as I may terme it, Prentiship, what action or object soever presents it-selfe into our eies, may serve us in stead of a sufficient booke. A prettie pranke of a boy, a knavish tricke of a page, a foolish part of a lackey, an idle tale or any discourse else, spoken either in jest or earnest, at the table or in companie, are even as new subjects for us to worke upon: for furtherance whereof, com- merce or common societie among men, visiting of forraine countries, and observing of strange fashions, are verie necessary, not only to be able (after the manner of our yong gallants of France) to report how many paces the Church of Santa Rotonda is in length or breadth, or what rich garments the curtezan Signora Livia weareth, and the worth of her hosen; or as some do, nicely to dispute how much longer or broader the face of Nero is, which they have seene in some old mines of Italic, than that which is made for him in other old monuments else-where. But they should principally observe, and be able to make certaine relation of the humours and fashions of those countries they have seene, that they may the better know how to correct and prepare their wits by those of others. I would there- fore have him begin even from his infancie to travell abroad; and first, that at one shoot he may hit two markes he should see neigh- bour-countries, namely where languages are most different from ours; for, unlesse a mans tongue be fashioned unto them in his youth, he shall never attaine to the true pronunciation of them if he once grow in yeares. Moreover, we see it received as a common opinion of the wiser sort, that it agreeth not with reason, that a childe be alwaies nuzzled, cockered, dandled, and brought up in his par- ents lap or sight; forsomuch as their naturall kindnesse, or (as I may call it) tender fondnesse, causeth often, even the wisest to prove so idle, so overnice, and so base-minded. For parents are not capable, neither can they find in their hearts to see them checkt, corrected. 40 MONTAIGNE or chastised, nor indure to see them brought up so meanly, and so far from daintinesse, and many times so dangerously, as they must needs be. And it would grieve them to see their children come home from those exercises, that a Gentleman must necessarily acquaint himselfe with, sometimes all wet and bemyred, other times sweatie and full of dust, and to drinke being either extreme hot or exceeding cold; and it would trouble them to see him ride a rough-untamed horse, or with his weapon furiously incounter a skilful Fencer, or to handle or shoot-ofi a musket; against which there is no remedy, if he will make him prove a sufficient, compleat, or honest man: he must not be spared in his youth; and it will come to passe, that he shall many times have occasion and be forced to shocke the rules of Physicke. Vitamque sub dio et trepidis agat In rebus}^ Leade he his life in open aire, And in affaires full of despaire. It is not sufficient to make his minde strong, his muskles must also be strengthened: the mind is over-borne if it be not seconded: and it is too much for her alone to discharge two offices. I have a feeling how mine panteth, being joyned to so tender and sensible" a bodie, and that lieth so heavie upon it. And in my lecture, I often perceive how my Authors in their writings sometimes commend examples for magnanimitie and force, that rather proceed from a thicke skin and hardnes of the bones. I have knowne men, women and children borne of so hard a constitution, that a blow with a cudgell would lesse hurt them, than a filip would doe me, and so dull and blockish, that they will neither stir tongue nor eyebrowes, beat them never so much. When wrestlers goe about to counterfeit the Philosophers patience, they rather shew the vigor of their sin- newes than of their heart. For the custome to beare travell, is to tolerate griefe: Labor callum obducit dolori}^ "Labour worketh a hardnesse upon sorrow." Hee must be enured to suffer the paine and hardnesse of exercises, that so he may be induced to endure the paine of the colicke, of cauterie, of fals, of sprains, and other dis- " HoR. 1. i. Od. ii. 4. " Sensitive. " Cic. Tusc. Qu. 1. ii. EDUCATION OF CHILDREN 4I eases incident to mans bodie: yea, if need require, patiently to beare imprisonment and other tortures, by whicii sufferance he shall come to be had in more esteeme and accompt: for according to time and place, the good as well as the bad man may haply fall into them; we have seen it by experience. Whosoever striveth against the lawes, threats good men with mischiefe and extortion. Moreover, the authoritie of the Tutor (who should be soveraigne over him) is by the cockering and presence of the parents, hindred and interrupted : besides the awe and respect which the houshold beares him, and the knowledge of the meane, possibilities, and greatnesse of his house, are in my judgement no small lets'' in a young Gentleman. In this schoole of commerce, and societie among men, I have often noted this vice, that in lieu of taking acquaintance of others, we only endevour to make our selves knowne to them: and we are more ready to utter such merchandize as we have, than to ingrosse and purchase new commodities. Silence and modestie are qualities very convenient to civil conversation. It is also necessary that a young man be rather taught to be discreetly-sparing and close-handed, than prodigally-wastfuU and lavish in his expences, and moderate in hus- banding his wealth when he shall come to possesse it. And not to take pepper in the nose for every foolish tale that shall be spoken in his presence, because it is an uncivil importunity to contradict whatsoever is not agreeing to our humour: let him be pleased to correct himselfe. And let him not seeme to blame that in others which he refuseth to doe himselfe, nor goe about to withstand com- mon fashions. Licet sapere sine pompa, sine invidia:^" "A man may bee wise without ostentation, without envie." Let him avoid those imperious images of the world, those uncivil behaviours and childish ambition wherewith, God wot, too-too many are possest: that is, to make a faire shew of that which is not in him: endevouring to be reputed other than indeed he is; and as if reprehension and new devices were hard to come by, he would by that meane acquire into himselfe the name of some peculiar vertue. As it pertaineth but to great Poets to use the libertie of arts; so is it tolerable but in noble minds and great spirits to have a preheminence above ordinarie fashions. Si quid Socrates et Aristippus contra morem et consue- w Hindrances. 20 Sen. Epist. ciii. f. 42 MONTAIGNE tudinem jecerunt, idem sibi ne arbitretur licere: Magis enim illi et divinis bonis hanc licentiam assequebantur'}^ "If Socrates and Aris- tippus have done ought against custome or good manner, let not a man thinke he may doe the same: for they obtained this Hcence by their great and excellent good parts :" He shall be taught not to enter rashly into discourse or contesting, but when he shall encounter with a Champion worthie his strength ; And then would I not have him imploy all the tricks that may fit his turne, but only such as may stand him in most stead. That he be taught to be curious in making choice of his reasons, loving pertinency, and by consequence brevitie. That above all, he be instructed to yeeld, yea to quit his weapons unto truth, as soone as he shall discerne the same, whether it proceed from his adversarie, or upon better advice from himselfe; for he shall, not be preferred to any place of eminencie above others, for repeating of a prescript" part; and he is not engaged to defend any cause, further than he may approove it; nor shall he bee of that trade where the libertie for a man to repent and re-advise himselfe is sold for readie money. Neque, ut omnia, que prcescripta et imperata sint, defendat, necessitate ulla cogitur:^^ "Nor is he inforced by any necessitie to defend and make good all that is prescribed and com- manded him." If his tutor agree with my humour, he shall frame his affection to be a most loyall and true subject to his Prince, and a most affectionate and couragious Gentleman in al that may concerne the honor of his Soveraigne or the good of his countrie, and endevour to suppresse in him all manner of affection to undertake any action otherwise than for a pubUke good and dutie. Besides many incon- veniences, which greatly prejudice our libertie by reason of these particular bonds, the judgment of a man that is waged and bought, either it is lesse free and honest, or else it is blemisht with oversight and ingratitude. A meere and precise Courtier can neither have law nor will to speake or thinke otherwise than favourablie of his Master, who among so many thousands of his subjects hath made choice of him alone, to institute and bring him up with his owne hand. These favours, with the commodities that follow minion^* Courtiers, corrupt (not without some colour of reason) his libertie, and dazle his judgement. It is therefore commonly scene that the 21 Cic. Off. 1. i. 22 Fixed beforehand. 23 Cic. Acad. Qu. 1. iv. 24 Favorite. EDUCATION OF CHILDREN 43 Courtiers-language differs from other mens, in the same state, and to be of no great credit in such matters. Let therefore his conscience and vertue shine in his speech, and reason be his chiefe direction. Let him be taught to confesse such faults as he shall discover in his owne discourses, albeit none other perceive them but himself e; for it is an evident shewf of judgement, and effect of sinceritie, which are the chiefest qualities he aymeth at. That wilfully to strive, and ob- stinately to contest in words, are common qualities, most apparent in basest mindes: That to readvise and correct himself e, and when one is most earnest, to leave an ill opinion, are rare, noble, and Philosophi- cal! conditions. Being in companie, he shall be put in minde, to cast his eyes round about, and every where: For I note, that the chiefe places are usually seezed upon by the most unworthie and lesse capable; and that height of fortune is seldome joyned with suf- ficiencie. I have scene that whilst they at the upper end of a board were busie entertaining themselves with talking of the beautie of the hangings about a chamber, or of the taste of some good cup of wine, many good discourses at the lower end have utterly been lost. He shall weigh the carriage of every man in his calling, a Heardsman, a Mason, a Stranger, or a Traveller; all must be imployed; every one according to his worth; for all helps to make up houshold; yea, the follie and the simplicitie of others shall be as instructions to him. By controlling the graces and manners of others, he shall acquire unto himselfe envie of the good and contempt of the bad. Let him hardly be possest with an honest curiositie to search out the nature and causes of all things: let him survay whatsoever is rare and singular about him; a building, a fountaine, a man, a place where any battell hath been fought, or the passages of Caesar or Charlemaine. Quae tellus sit lenta gelu, quce putris ab astu, Ventus in Italiam quis bene vela jerat}^ What land is parcht with heat, what clog'd with frost. What wind drives kindly to th' Italian coast. He shall endevour to be familiarly acquainted with the customes, with the meanes, with the state, with the dependances and alliances of all Princes; they are things soone and pleasant to be learned, and ^^ Prop. 1. iv. El. iii. 39. 44 MONTAIGNE most profitable to be knowne. In this acquaintance of men, my intending is, that hee chiefely comprehend them, that Uve but by the memorie of bookes. He shall, by the help of Histories, informe himselfe of the worthiest minds that were in the best ages. It is a frivolous studie, if a man list, but of unvaluable worth to such as can make use of it, and as Plato saith, the only studie the Lacede- monians reserved for themselves. What profit shall he not reap, touching this point, reading the lives of our Plutark ? Alwayes con- ditioned, the master bethinke himselfe whereto his charge tendeth, and that he imprint not so much in his schoUers mind the date of the ruine of Carthage, as the manners of Hanniball and Scipio, nor so much where Marcellus died, as because he was unworthy of his devoire^^ he died there: that he teach him not so much to know Histories as to judge of them. It is amongst things that best agree with my humour, the subject to which our spirits doe most diversly applie themselves. I have read in Titus Livius a number of things, which peradventure others never read, in whom Plutarke haply read a hundred more than ever I could read, and which perhaps the author himselfe did never intend to set downe. To some kind of men it is a meere gramaticall studie, but to others a perfect anatomic"" of Philosophie; by meanes whereof the secretest part of our nature is searched into. There are in Plutarke many ample discourses most worthy to be knowne: for in my judgement, he is the chief e work- master of such works, whereof there are a thousand, whereat he hath but slightly glanced; for with his finger he doth but point us out a way to walke in, if we list; and is sometimes pleased to give but a touch at the quickest and maine point of a discourse, from whence they are by diligent studie to be drawne, and so brought into open market. As that saying of his, That the inhabitants of Asia served but one alone, because they could not pronounce one onely syllable, which is Non, gave perhaps both subject and occasion to my friend Boetie to compose his booke of voluntarie servitude. If it were no more but to see Plutarke wrest a slight action to mans life, or a word that seemeth to beare no such sence, it will serve for a whole discourse. It is pittie men of understanding should so much love brevitie; without doubt their reputation is thereby better, but ^ Task. ^ Dissection, analytical exposition. EDUCATION OF CHILDREN 45 we the worse. Plutarke had rather we should commend him for his judgement than for his knowledge, he loveth better to leave a kind of longing-desire in us of him, than a satietie. He knew verie well that even in good things too much may be said : and that Alexandri- das did justly reprove him who spake verie good sentences to the Ephores, but they were over tedious. Oh stranger, quoth he, thou speakest what thou oughtest, otherwise then^' thou shouldest. Those that have leane and thin bodies stuffe them up with bumbasting.^' And such as have but poore matter, will puflEe it up with loftie words. There is a marvelous cleerenesse, or as I may terme it an enlightning of mans judgement drawne from the commerce of men, and by frequenting abroad in the world; we are all so contrived and com- pact in our selves, that our sight is made shorter by the length of our nose. When Socrates was demaunded whence he was, he an- swered, not of Athens, but of the world; for he, who had his imagi- nation more full and farther stretching, embraced all the world for his native Citie, and extended his acquaintance, his societie, and af- fections to all man-kind: and not as we do, that looke no further than our feet. If the frost chance to nip the vines about my village, my Priest doth presently argue that the wrath of God hangs over our head, and threatneth all mankind: and judgeth that the Pippe'° is alreadie falne upon the Canibals. In viewing these intestine and civill broiles of ours, who doth not exclaime, that this worlds vast frame is neere unto a dissolution, and that the day of judgement is readie to fall on us? never remembering that many worse revolutions have been seene, and that whilest we are plunged in griefe, and overwhelmed in sorrow, a thousand other parts of the world besides are blessed with happinesse, and wallow in pleasures, and never thinke on us? whereas, when I behold our lives, our licence, and impunitie, I wonder to see them so milde and easie. He on whose head it haileth, thinks all the Hemispheare besides to be in a storme and temp>est. And as that dull-pated Savoyard said, that if the seelie'' King of France could cunningly have man- aged his fortune, he might verie well have made himselfe chiefe Steward of his Lords household, whose imagination conceived no other greatnesse than his Masters; we are all insensible of this kind 28 Than. ^9 padding. 30 a disease. "Simple. 46 MONTAIGNE of errour: an errour of great consequence and prejudice. But who- soever shall present unto his inward eyes, as it were in a Table, the Idea of the great image of our universall mother Nature, attired in her richest robes, sitting in the throne of her Majestie, and in her visage shall read so generall and so constant a varietie; he that therein shall view himselfe, not himselfe alone, but a whole Kingdome, to be in respect of a great circle but the smallest point that can be imagined, he onely can value things according to their essentiall greatnesse and proportion. This great universe (which some multi- plie as Species under one Genus) is the true looking-glasse wherein we must looke, if we will know whether we be of a good stamp or in the right byase. To conclude, I would have this worlds-frame to be my SchoUers choise-booke:^^ So many strange humours, sundrie sects, varying judgements, diverse opinions, different lawes, and fantasticall customes teach us to judge rightly of ours, and instruct our judgement to acknowledge his imperfections and naturall weak- nesse, which is no easie an apprentiship: So many innovations of estates, so many fals of Princes, and changes of publike fortune, may and ought to teach us, not to make so great accompt of ours: So many names, so many victories, and so many conquests buried in darke oblivion, makes the hope to perpetuate our names but ridicu- lous, by the surprising of ten Argo-lettiers,'' or of a small cottage, which is knowne but by his fall. The pride and fiercenesse of so many strange and gorgeous shewes: the pride-puft majestie of so many courts, and of their greatnesse, ought to confirme and assure our sight, undauntedly to beare the affronts and thunder-claps of ours, without feeling our eyes: So many thousands of men, low-laide in their graves afore us, may encourage us not to feare, or be dismaied to go meet so good companie in the other world, and so of all things else. Our life (said Pithagoras) drawes neare unto the great and populous assem- blies of the Olympike games, wherein some, to get the glorie and to win the goale of the games, exercise their bodies with all Industrie; others, for greedinesse of gaine, bring thither marchandise to sell: others there are (and those be not the worst) that seek after no other good, but to marke how wherefore, and to what end, all things are done: and to be spectators or observers of other mens lives and '^ Book of examples. ^' Mounted bowmen. EDUCATION OF CHILDREN 47 actions, that so they may the better judge and direct their owne. Unto examples may all the most profitable Discourses of Philosophie be sorted, which ought to be the touch-stone of human actions, and a rule to square them by, to whom may be said, -quid fas optare, quid asper Vtile nummus habet, patrite charisque propinquis Quantum elargiri deceat, quern te Deus esse lussit, et humana qua parte locatus es in re?*^ Quid sumus, aut quidnam victuri gignimur?^ What thou maiest wish, what profit may come cleare. From new-stampt coyne, to friends and countrie deare What thou ought'st give: whom God would have thee bee, And in what part mongst men he placed thee. What we are, and wherefore. To live hear we were bore. What it is to know, and not to know (which ought to be the scope of studie), what valour, what temperance, and what justice is: what difference there is betweene ambition and avarice, bondage and freedome, subjection and libertie, by which markes a man may dis- tinguish true and perfect contentment, and how far-forth one ought to feare or apprehend death, griefe, or shame. Et quo quemque modo jugidtque jerdtque laborem?^ How ev'ry labour he may plie, And beare, or ev'ry labour flie. What wards or springs move us, and the causes of so many motions in us: For me seemeth, that the first discourses, wherewith his con- ceit should be sprinkled, ought to be those that rule his manners and direct his sense; which will both teach him to know himself e, and how to live and how to die well. Among the liberall Sciences, let us begin with that which makes us free: Indeed, they may all, in some sort stead us, as an instruction to our life, and use of it, as all other things else serve the same to some purpose or other. But let us make especiall choice of that which may directly and perti- nently serve the same. If we could restraine and adapt the appur- tenances of our life to their right byase and naturall Hmits, we should 3* Pers. 5a/. iii. 69. '^ lb. 67. ^^ Virg. Mn. 1. iii. 853. 48 MONTAIGNE find the best part of the Sciences that now are in use, cleane out of fashion with us: yea, and in those that are most in use, there are certaine by-wayes and deep-flows most profitable, which we should do well to leave, and according to the institution of Socrates, limit the course of our studies in those where profit is wanting. -sapere aude. Incipe: vivendi qui recti prorogat horam, Rusticus expectat dum defluat amnis, at tile Labitur, et labetur in omne volubilis cevumP Be bold to be wise: to begin, be strong, He that to live well doth the time prolong, Clowne-like expects, till downe the streame be run. That runs, and will run, till the world be done. It is mere simplicitie to teach our children, Quid moveant Pisces, animosaque signa Leonis, Lotus et Hesperia quid Capricornus aqua.^ What Pisces move, or hot breath'd Leos beames. Or Capricornus bath'd in western streames, the knowledge of the starres, and the motion of the eighth spheare, before their owne; T£ IlXeidSeffcri k6.iu>1 t£ d' iarpial /SooiTeo)." What longs it to the seaven stars, and me, Or those about Bootes be. Anaximenes writing to Pythagoras, saith, "With what sense can I amuse my selfe in the secrets of the Starres, having continually death or bondage before mine eyes.'"' For at that time the Kings of Persia were making preparations to war against his Countrie. All men ought to say so : Being beaten with ambition, with avarice, with rashnesse, and with superstition, and having such other enemies unto life within him. Wherefore shall I study and take care about the mobility and variation of the world? When bee is once taught what is fit to make him better and wiser, he shall be entertained with Logicke, naturall Philosophy, Geometry, and Rhetoricke, then having setled his judgement, looke what science he doth most addict ^''HoR. 1. i. Epist. ii. 40. '^Prop. 1. iv. El. i. 85. ''Anacr. Od. xvii. 10, 11. EDUCATION OF CHILDREN 49 himselfe unto, he shall in short time attaine to the perfection of it. His lecture shall be somtimes by way of talke and somtimes by booke: his tutor may now and then supply him with the same Author, as an end and motive of his institution: sometimes giving him the pith and substance of it ready chewed. And if of himselfe he be not so throughly acquainted with bookes, that hee may readily find so many notable discourses as are in them to effect his purpose, it shall not be amisse that some learned man bee appointed to keepe him company, who at any time of need may furnish him with such munition as hee shall stand in need of; that hee may afterward dis- tribute and dispense them to his best use. And that this kind of lesson be more easie and naturall than that of Gaza, who will make question? Those are but harsh, thornie, and unpleasant precepts; vaine, idle and immaterial words, on which small hold may be taken; wherein is nothing to quicken the minde. In this the spirit findeth substance to bide and feed upon. A fruit without all comparison much better, and that will soone be ripe. It is a thing worthy con- sideration, to see what state things are brought unto in this our age; and how Philosophic, even to the wisest, and men of best under- standing, is but an idle, vaine and fantasticall name, of small use and lesse worth, both in opinion and effect. I thinke these Sophistries are the cause of it, which have forestalled the wayes to come unto it: They doe very ill that goe about to make it seeme as it were inaccessible for children to come unto, setting it foorth with a wrim- pled,*° gastlie, and frowning visage; who hath masked her with so counterf et, pale, and hideous a countenance ? There is nothing more beauteous, nothing more delightful, nothing more gamesome; and as I may say, nothing more fondly wanton: for she presenteth noth- ing to our eyes, and preacheth nothing to our eares, but sport and pastime. A sad and lowring looke plainly declareth that that is not her haunt. Demetrius the Gramarian, finding a companie of Phi- losophers sitting close together in the Temple of Delphos, said unto them, "Either I am deceived, or by your plausible and pleasant lookes, you are not in any serious and earnest discourse amongst your selves;" to whom one of them, named Heracleon the Megarian, answered, "That belongeth to them, who busie themselves in seeking <» Wrinkled. 50 MONTAIGNE whether the future tense of the verbe /SdXXw, hath a double \ or that labour to find the derivation of the comparatives, x^i-pov, fitkruov, and of the superlatives xeipif™") ^tKrwrov, it is they that must chafe in intertaining themselves with their science: as for discourses of Philosophie they are wont to glad, rejoyce, and not to vex and molest those that use them. Deprendas animi tormenta latentis in cegro Corpore, deprendas et gaudia; sumit utrumque Inde habitum jacies.*^ You may perceive the torments of the mind. Hid in sicke bodie, you the joyes may find; The face such habit takes in either kind. That mind which harboureth Philosophie, ought by reason of her sound health, make that bodie also sound and healthie: it ought to make her contentment to through-shine in all exteriour parts: it ought to shapen and modell all outward demeanours to the modell of it: and by consequence arme him that doth possesse it, with a gracious stoutnesse and lively audacite, with an active and pleasing gesture, and with a setled and cheerefuU countenance. The most evident token and apparant signe of true wisdome is a constant and unconstrained rejoycing, whose estate is like unto all things above the Moone, that is ever cleare, alwaies bright. It is Baroco" and Baralipton,^^ that makes their followers prove so base and idle, and not Philosophie; they know her not but by heare-say; what? Is it not shee that cleereth all stormes of the mind ? And teacheth miserie, famine, and sicknesse to laugh? Not by reason of some imaginarie Epicicles,^ but by naturall and palpable reasons. Shee aymeth at nothing but vertue; it is vertue shee seekes after; which as the schoole saith, is not pitcht on the top of an high, steepie, or inaccessi- ble hill; for they that have come unto her, afErme that cleane-con- trarie shee keeps her stand, and holds her mansion in a faire, flour- ishing, and pleasant plaine, whence as from an high watch tower, she survaieth all things, to be subject unto her, to whom any man may with great facilitie come, if he but know the way or entrance ^iJuvEN. Sat. ix. 18. *^ Mnemonic words invented by the scholastic logicians. *^A term of the old astronomy. EDUCATION OF CHILDREN 5 1 to her palace: for, the pathes that lead unto her are certaine fresh and shadie greene allies, sweet and flowrie waies, whose ascent is even, easie, and nothing wearisome, like unto that of heavens vaults. For- somuch as they have not frequented this vertue, who gloriously, as in a throne of Majestie sits soveraigne, goodly, triumphant, lovely, equally delicious, and couragious, protesting her selfe to be a pro- fessed and irreconcileable enemie to all sharpnesse, austeritie, feare, and compulsion; having nature for her guide, fortune and volup- tuousnesse for her companions; they according to their weaknesse have imaginarily fained her, to have a foolish, sad, grim, quarelous, spitefull, threatning, and disdainful! visage, with an horride and unpleasant looke; and have placed her upon a craggie, sharpe, and unfrequented rocke, amidst desert cliffes and uncouth crags, as a scar-crow, or bugbeare, to affright the common people with. Now the tutour, which ought to know that he should rather seek to fill the mind and store the will of his disciple, as much, or rather more, with love and affection, than with awe, and reverence unto vertue, may shew and tell him, that Poets follow common humours, mak- ing him plainly to perceive, and as it were palpably to feele, that the Gods have rather placed labour and sweat at the entrances which lead to Venus chambers, than at the doores that direct to Pallas cabinets. And when he shall perceive his schoUer to have a sensible feeling of himself e, presenting Bradamant" or Angelica'" before him, as a Mistresse to enjoy, embelished with a naturall, active, generous, and unspotted beautie not uglie or Giant-like, but blithe and livelie, in respect of a wanton, soft, affected, and artificiall-flaring beautie; the one attired like unto a young man, coyfed with a bright-shining helmet, the other disguised and drest about the head like unto an impudent harlot, with embroyderies, frizelings, and carcanets of pearles: he will no doubt deeme his owne love to be a man and no woman, if in his choice he differ from that effeminate shepheard of Phrygia. In this new kind of lesson he shall declare unto him, that the prize, the glorie, and height of true vertue, consisted in the facilitie, profit, and pleasure of his exercises: so far from diificultie ** A warlike heroine in Boiardo's "Orlando Innamorato" and Ariosto's "Orlando Furioso." *^ The faithless princess, on account of whom Orlando goes mad, in the same poems. 52 MONTAIGNE and incumbrances, that children as well as men, the simple as soone as the wise, may come unto her. Discretion and temperance, not force or way-wardnesse are the instruments to bring him unto her. Socrates (vertues chiefe favorite) that he might the better walke in the pleasant, naturall, and open path of her progresses, doth volun- tarily and in good earnest, quit all compulsion. Shee is the nurse and foster-mother of all humane" pleasures, who in making them just and upright, she also makes them sure and sincere. By moderat- ing them, she keepeth them in ure^' and breath. In limiting and cutting them off, whom she refuseth; she whets us on toward those she leaveth unto us; and plenteously leaves us them, which Nature pleaseth, and like a kind mother giveth us over unto satietie, if not unto wearisomnesse, unlesse we will peradventure say that the rule and bridle, which stayeth the drunkard before drunkennesse, the glutton before surfetting, and the letcher before the losing of his haire, be the enemies of our pleasures. If common fortune faile her, it cleerely scapes her; or she cares not for her, or she frames another unto herselfe, altogether her owne, not so fleeting nor so rowling. She knoweth the way how to be rich, mightie and wise, and how to lie in sweet-perfumed beds. She loveth life; she delights in beautie, in glorie, and in health. But her proper and particular office is, first to know how to use such goods temperately, and how to lose them constantly. An office much more noble than severe, without which all course of life is unnaturall, turbulent, and deformed, to which one may lawfully joyne those rocks, those incumbrances, and those hideous monsters. If so it happen, that his Disciple prove of so dif- ferent a condition, that he rather love to give eare to an idle fable than to the report of some noble voiage, or other notable and wise discourse, when he shall heare it; that at the sound of a Drum or clang of a Trumpet, which are wont to rowse and arme the youthly heat of his companions, turneth to another that calleth him to see a play, tumbling, jugling tricks, or other idle lose-time sports; and who for pleasures sake doth not deeme it more delightsome to returne all sweatie and wearie from a victorious combat, from wrestling, or riding of a horse, than from a Tennis-court or dancing schoole, with the prize or honour of such exercises; The best remedy ^' Human. " Practice. EDUCATION OF CHILDREN 53 I know for such a one is, to put him prentice to some base occupa- tion, in some good towne or other, yea, were he the sonne o£ a Duke; according to Platoes rule, who saith "That children must be placed, not according to their fathers conditions, but the faculties of their mind." Since it is Philosophie that teacheth us to live, and that infancie as well as other ages, may plainly read her lessons in the same, why should it not be imparted unto young Schollers? Vdum et molle lutum est, nunc nunc properandus, et acri Fingendus sine fine rota!^ , He's moist and soft mould, and must by and by Be cast, made up, while wheele whirls readily. We are taught to live when our life is well-nigh spent. Many schollers have been infected with that loathsome and marrow-wasting disease before ever they came to read Aristotles treatise of Tem- perance. Cicero was wont to say, "That could he out-live the lives of two men, he should never find leasure to study the Lyrike Poets." And I find these Sophisters both worse and more unprofitable. Our childe is engaged in greater matters; And but the first fifteene or sixteene yeares of his life are due unto Pedantisme, the rest unto action: let us therefore imploy so short time as we have to live in more necessarie instructions. It is an abuse; remove these thornie quiddities of Logike, whereby our life can no whit be amended, and betake our selves to the simple discourses of Philosophy; know how to chuse and fitly to make use of them : they are much more easie to be conceived than one of Bocace his tales. A childe comming from nurse is more capable of them, than he is to learne to read or write. Philosophy hath discourses, whereof infancie as well as decaying old-age may make good use. I am of Plutarkes mind, which is, that Aristotle did not so much ammuse his great Disciple about the arts how to frame Syllogismes, or the principles of Geometric, as he en- devoured to instruct him with good precepts concerning valour, prowesse, magnanimitie, and temperance, and an undanted assurance not to feare any thing; and with such munition he sent him, being yet verie young, to subdue the Empire of the world, only with 30000 footmen, 4000 horsemen, and 42000 Crownes in monie. As for other *^ Pers. Sat. iii. 23. 54 MONTAIGNE arts and sciences; he saith Alexander honoured them, and com- mended their excellencie and comlinesse; but for any pleasure he tooke in them, his affection could not easily be drawne to exercise them. petite h'lnc juvenesque senesque Finem animo certum, miserisque viatica canis.*^ Young men and old, draw hence (in your affaires) Your minds set marke, provision for gray haires. It is that which Epicurus said in the beginning of his letter to Memiceus: "Neither let the youngest shun nor the oldest wearie himselfe in philosophying, for who doth otherwise seemeth to say, that either the season to live happily is not yet come, or is already past." Yet would I not have this young gentleman pent-up, nor carelessly cast-off to the heedlesse choler, or melancholy humour of the hasty Schoole-master. I would not have his budding spirit cor- rupted with keeping him fast-tied, and as it were labouring four- teene or fifteene houres a day poaring on his booke, as some doe, as if he were a day-labouring man; neither doe I thinke it fit, if at any time, by reason of some solitairie or melancholy complexion, he should be scene with an over-indiscreet application given to his booke, it should be cherished in him; for, that doth often make him both unapt for civill conversation and distracts him from better imployments: How many have I seene in my dales, by an over- greedy desire of knowledge, become as it were foolish? Carneades was so deeply plunged, and as I may say besotted in it, that he could never have leasure to cut his haire, or pare his nailes: nor would I have his noble manners obscured by the incivilitie and barbarisme of others. The French wisdome hath long since proverbially been spoken of as verie apt to conceive study in her youth, but most unapt to keepe it long. In good truth, we see at this day that there is noth- ing lovelier to behold than the young children of France; but for the most part, they deceive the hope which was fore-apprehended of them: for when they once become men, there is no excellencie at all in them. I have heard men of understanding hold this opinion, that the Colleges to which they are sent (of which there are store) ^Sat. V. 64. EDUCATION OF CHILDREN 55 doe thus besot them: whereas to our schoUer, a cabinet, a gardin, the table, the bed, a sohtarinesse, a companie, morning and evening, and all houres shall be alike unto him, all places shall be a study for him : for Philosophy (as a former of judgements, and modeler of customes) shall be his principall lesson, having the privilege to entermeddle her selfe with all things, and in all places. Isocrates the Orator, being once requested at a great banket to speake of his art, when all thought he had reason to answer, said, "It is not now time to doe what I can, and what should now be done, I cannot doe it; For, to present orations, or to enter into disputation of Rhetorike, before a companie assembled together to be merrie, and make good cheere, would be but a medley of harsh and jarring musicke." The like may be said of all other Sciences. But touching Philosophy, namely, in that point where it treateth of man, and of his duties and offices, it hath been the common judgement of the wisest, that in regard of the pleasantnesse of her conversatione, she ought not to be rejected, neither at banquets nor at sports. And Plato having invited her to his solemne feast, we see how kindly she entertaineth the companie with a milde behaviour, fitly suting her selfe to time and place, not- withstanding it be one of his learned'st and profitable discourses, /Eque pauperibus prodest, locupletibus ceque, Et neglecta (tque pueris senibusque nocebit^" Poore men alike, alike rich men it easeth, Alike it, scorned, old and young displeaseth. So doubtlesse he shall lesse be idle than others; for even as the paces we bestow walking in a gallerie, although they be twice as many more, wearie us not so much as those we spend in going a set journey: So our lesson being past over, as it were, by chance, or way of encounter, without strict observance of time or place, being ap- plied to all our actions, shall be digested, and never felt. All sports and exercises shall be a part of his study; running, wrestling, musicke, dancing, hunting, and managing of armes and horses. I would have the exterior demeanor or decencie, and the disposition of his person to be fashioned together with his mind: for, it is not a mind, it is not a body that we erect, but it is a man, and we must not make two sf'HoR. 1. i. Epist. 135. 56 MONTAIGNE parts of him. And as Plato saith, They must not be erected one without another, but equally be directed, no otherwise than a couple of horses matched to draw in one selfe-same teeme. And to heare him, doth he not seeme to imploy more time and care in the exer- cises of his bodie : and to thinke that the minde is together with the same exercised, and not the contrarie? As for other matters, this institution ought to be directed by a sweet-severe mildnesse; Not as some do, who in liew of gently-bidding children to the banquet of letters, present them with nothing but horror and crueltie. Let me have this violence and compulsion removed, there is nothing that, in my seeming, doth more bastardise and dizzie a welborne and gentle nature: If you would have him stand in awe of shame and punish- ment, doe not so much enure him to it: accustome him patiently to endure sweat and cold, the sharpnesse of the wind, the heat of the sunne, and how to despise all hazards. Remove from him all nice- nesse and quaintnesse in clothing, in lying, in eating, and in drink- ing: fashion him to all things, that he prove not a faire and wanton- puling boy, but a lustie and vigorous boy : When I was a child, being a man, and now am old, I have ever judged and believed the same. But amongst other things, I could never away with this kind of discipline used in most of our Colleges. It had peradventure been lesse hurtfuU, if they had somewhat inclined to mildnesse, or gentle entreatie. It is a verie prison of captivated youth, and proves dis- solute in punishing it before it be so. Come upon them when they are going to their lesson, and you heare nothing but whipping and brawling, both of children tormented, and masters besotted with anger and chafing. How wide are they, which go about to allure a childs mind to go to its booke, being yet but tender and fearefuU, with a stearne-frowning countenance, and with hands full of rods ? Oh wicked and pernicious manner of teaching! which Quintillian hath very wel noted, that this imperious kind of authoritie, namely, this way of punishing of children, drawes many dangerous incon- veniences within. How much more decent were it to see their school- houses and formes strewed with greene boughs and flowers, than with bloudy burchen-twigs .? If it lay in me, I would doe as the Philosopher Speusippus did, who caused the pictures of Gladness and Joy, of Flora and of the Graces, to be set up round about his EDUCATION OF CHILDREN 57 school-house. Where their profit Ueth, there should also be their recreation. Those meats ought to be sugred over, that are healthful for childrens stomakes, and those made bitter that are hurtfuU for them. It is strange to see how carefull Plato sheweth him selfe in framing of his lawes about the recreation and pastime of the youth of his Citie, and how far he extends him selfe about their exercises, sports, songs, leaping, and dancing, whereof he saith, that severe antiquitie gave the conduct and patronage unto the Gods themselves, namely, to Apollo, to the Muses, and to Minerva. Marke but how far-forth he endevoreth to give a thousand precepts to be kept in his places of exercises both of bodie and mind. As for learned Sciences, he stands not much upon them, and seemeth in particular to com- mend Poesie, but for Musickes sake. All strangenesse and selfe- particularitie in our manners and conditions, is to be shunned, as an enemie to societie and civill conversation. Who would not be aston- ished at Demophons complexion, chiefe steward of Alexanders household, who was wont to sweat in the shadow, and quiver for cold in the sunne? I have seene some to startle at the smell of an apple more than at the shot of a peece; some to be frighted with a mouse, some readie to cast their gorge" at the sight of a messe of creame, and others to be scared with seeing a f ether bed shaken: as Germanicus, who could not abide to see a cock, or heare his crow- ing. There may haply be some hidden propertie of nature, which in my judgement might easilie be removed, if it were taken in time. Institution hath gotten this upon me (I must confesse with much adoe) for, except beere, all things else that are mans food agree indifferently with my taste. The bodie being yet souple, ought to be accommodated to all fashions and customes; and (alwaies provided, his appetites and desires be kept under) let a yong man boldly be made fit for al Nations and companies; yea, if need be, for al dis- orders and surfetings; let him acquaint him selfe with al fashions; That he may be able to do al things, and love to do none but those that are commendable. Some strict Philosophers commend not, but rather blame Calisthenes, for losing the good favour of his Master Alexander, only because he would not pledge him as much as he had drunke to him. He shall laugh, jest, dally, and debauch himself e " Vomit. 58 MONTAIGNE with his Prince. And in his debauching, I would have him out-go al his fellowes in vigor and constancie, and that he omit not to doe evill, neither for want of strength or knowledge, but for lacke of will. Multum interest utrum peccare quis nolit, aut nesciaf}'^ "There is a great difference, whether one have no will, or no wit to doe amisse." I thought to have honoured a gentleman (as great a stranger, and as far from such riotous disorders as any is in France) by enquiring of him in verie good companie, how many times in all his life he had bin drunke in Germanic during the time of his abode there, about the necessarie affaires of our King; who tooke it even as I meant it, and answered three times, telling the time and manner how. I know some, who for want of that qualitie, have been much perplexed when they have had occasion to converse with that nation. I have often noted with great admiration, that wonderfull nature of Alcibiades, to see how easiUe he could sute himselfe to so divers fashions and different humors, without prejudice unto his health; sometimes exceeding the sumptuousnesse and pompe of the Per- sians, and now and then surpassing the austeritie and frugalitie of the Lacedemonians; as reformed in Sparta, as voluptuous in Ionia. Omnis Aristippum decuit color, et status, et res?* All colours, states, and things are fit For courtly Aristippus wit. Such a one would I frame my Disciple, -quern duplici panno patientia velat. Mirabor, vita via si conversa decebit. Whom patience clothes with sutes of double kind, I muse, if he another way will find. Personamque feret non inconcinnus utramque}* He not unfitly may, Both parts and persons play. Loe here my lessons, wherein he that acteth them, profiteth more than he that but knoweth them, whon\ if you see, you heare, and if '^HoR. Epist. xvii. 23. *'Hor. Epist. xvii. 25. '*Cic. Tusc. Qu. I. iv. EDUCATION OF CHILDREN 59 you heare him, you see him. God forbid, saith some bodie in Plato, that to Philosophize, be to learne many things, and to exercise the arts. Hanc amplissimam omnium artium bene vivendi disciplinam, vita magis quam litteris persequnti sunty^ "This discipline of living well, which is the amplest of all other arts, they followed rather in their lives than in their learning or writing." Leo Prince of the Phliasians, enquiring of Heraclides Ponticus, what art he professed, he answered, "Sir, I prof esse neither art nor science; but I am a Philosopher." Some reproved Diogenes, that being an ignorant man, he did neverthelesse meddle with Philosophie, to whom he replied, "So much the more reason have I and to greater purpose doe I med- dle with it." Hegesias praid him upon a time to reade some booke unto him: "You are a merry man," said he: "As you chuse naturall and not painted, right and not counterfeit figges to eat, why doe you not likewise chuse, not the painted and written, but the true and naturall exercises?" He shall not so much repeat, as act his lesson. In his actions shall he make repetition of the same. We must observe, whether there bee wisdome in his enterprises, integritie in his de- meanor, modestie in his jestures, justice in his actions, judgement and grace in his speech, courage in his sicknesse, moderation in his sports, temperance in his pleasures, order in the government of his house, and indifference in his taste, whether it be flesh, fish, wine, or water, or whatsoever he feedeth upon. Qui disciplinam suam non ostenta- tionem scientice sed legem vitcs putet: quique obtemperet ipse sibi, et decretis pareat!"^ "Who thinks his learning not an ostentation of knowledge, but a law of life, and himselfe obayes himselfe, and doth what is decreed." The true mirror of our discourses is the course of our lives. Zeuxidamus answered one that demanded of him, why the Lace- demonians did not draw into a booke, the ordinances of prowesse, that so their yong men might read them; "it is," saith he, "because they would rather accustome them to deeds and actions, than to bookes and writings." Compare at the end of fifteene or sixteene yeares one of these collegiall Latinizers, who hath imployed all that while onely in learning how to speake, to such a one as I meane. The world is nothing but babling and words, and I never saw man 55/iJ. 29. ^Ib.ln. 6o MONTAIGNE that doth not rather speake more than he ought, than lesse. Not- withstanding halfe our age is consumed that way. We are kept foure or five yeares learning to understand bare words, and to joine them into clauses, then as long in proportioning a great bodie extended into foure or five parts; and five more at least ere we can succinctly know how to mingle, joine, and interlace them hand- somly into a subtil fashion, and into one coherent orbe. Let us leave it to those whose profession is to doe nothing else. Being once on my journey to Orleans, it was my chance to meet upon that plaine that lieth on this side Clery, with two Masters of Arts, traveling toward Burdeaux, about fiftie paces one from another; far off behind them, I descride a troupe of horsemen, their Master riding formost, who was the Earle of Rochefocault; one of my servants enquiring of the first of those Masters of Arts, what Gentleman he was that followed him; supposing my servant had meant his fellow-scholler, for he had not yet seen the Earles traine, answered pleasantly, "He is no gentleman. Sir, but a Gramarian, and I am a Logitian." Now, we that contrariwise seek not to frame a Gramarian, nor a Logitian, but a compleat gentleman, let us give them leave to mispend their time; we have else-where, and somewhat else of more import to doe. So that our Disciple be well and sufficiently stored with matter; words will follow apace, and if they will not follow gently, he shall hale them on perforce. I heare some excuse themselves, that they cannot expresse their meaning, and make a semblance that their heads are so full stuft with many goodly things, but for want of eloquence they can neither utter nor make show of them. It is a meere fopperie. And will you know what, in my seeming, the cause is.'' They are shadows and Chimeraes, proceeding of some forme- lesse conceptions, which they cannot distinguish or resolve within, and by consequence are not able to produce them in asmuch as they understand not themselves : And if you but marke their earnestnesse, and how they stammer and labour at the point of their deliverie, you would deeme that what they go withall, is but a conceiving, and therefore nothing neere downelying; and that they doe but licke that imperfect and shapelesse lump of matter. As for me, I am of opinion, and Socrates would have it so, that he who had a cleare and lively imagination in his mind, may easilie produce and utter the same, EDUCATION OF CHILDREN 6 1 although it be in Bergamask^' or Welsh, and if he be dumbe, by signes and tokens. Verbaque prievisam rem non invito sequentur}^ When matter we fore-know, Words voluntarie flow. As one said, as poetically in his prose, Cum res animum occu- pavere, verba ambiuntf^ "When matter hath possest their minds, they hunt after words": and another: Ipsce res verba rapiunt:^ "Things themselves will catch and carry words": He knowes neither Ablative, Conjunctive, Substantive, nor Gramar, no more doth his Lackey, nor any Oyster-wife about the streets, and yet if you have a mind to it he will intertaine you, your fill, and per- adventure stumble as little and as seldome against the rules of his tongue, as the best Master of arts in France. He hath no skill in Rhetoricke, nor can he with a preface fore-stall and captivate the Gentle Readers good will : nor careth he greatly to know it. In good sooth, all this garish painting is easilie defaced, by the lustre of an in-bred and simple truth; for these dainties and quaint devices serve but to ammuse the vulgar sort; unapt and incapable to taste the most solid and firme meat: as Afer verie plainly declareth in Cor- nelius Tacitus. The Ambassadours of Samos being come to Cle- omenes King of Sparta, prepared with a long prolix Oration, to stir him up to war against the tyrant Policrates, after he had listned a good while unto them, his answer was: "Touching your Exordium or beginning I have forgotten it; the middle I remember not; and for your conclusion I will do nothing in it." A fit, and (to my think- ing) a verie good answer; and the Orators were put to such a shift, as they knew not what to replie. And what said another? the Athenians from out two of their cunning Architects, were to chuse one to erect a notable great frame; the one of them more affected and selfe presuming, presented himselfe before them, with a smooth fore- premeditated discourse, about the subject of that piece of worke, and thereby drew the judgements of the common people unto his liking; but the other in few words spake thus: "Lords of Athens, *' A rustic dialect of the north of Italy. ^^ Hor. Art. Poet. 311. ^' Sen. Controv. 1. vii. prese. *■> Cic. De Fin. 1. iii. c. 5. 62 MONTAIGISTE what this man hath said I will performe." In the greatest earnest- nesse of Ciceroes eloquence many were drawn into a kind of admira- tion; But Cato jesting at it, said, "Have we not a pleasant Consull?" A quicke cunning Argument, and a wittie saying, whether it go before or come after, it is never out of season. If it have no coherence with that which goeth before, nor with what commeth after; it is good and commendable in it selfe. I am none of those that think a good Ryme, to make a good Poeme; let him hardly (if so he please) make a short syllable long, it is no great matter; if the invention be rare and good, and his wit and judgement have cunningly played their part. I will say to such a one; he is a good Poet, but an ill Versifier. Emunctx naris, durus cotnponere versus?^ A man whose sense could finely pierce. But harsh and hard to make a verse. Let a man (saith Horace) make his worke loose all seames, measures, and joynts. Tempora certa modbsque, et quod prius ordine verbum est^^ Posterius facias, preeponens ultima primis: Invenias etiam disjecti membra PoetceP Set times and moods, make you the first word last, The last word first, as if they were new cast: Yet find th' unjoynted Poets joints stand fast. He shall for all that, nothing gain-say himselfe, every piece will make a good shew. To this purpose answered Menander those that chid him, the day being at hand, in which he had promised a Com- edy, and had not begun the same, "Tut-tut," said he, "it is alreadie finished, there wanteth nothing but to adde the verse unto it;" for, having ranged and cast the plot in his mind, he made small accompt of feet, of measures, or cadences of verses, which indeed are but of small import in regard of the rest. Since great Ronsarde and learned Bellay have raised our French Poesie unto that height of honour where it now is: I see not one of these petty ballad-makers, or prentise dogrell rymers, that doth not bombast his labours with high-swelling "HOR. 1. i. Sat. iv. «2M. 58. ^Ih. 62. EDUCATION OF CHILDREN 63 and heaven-disimbowelling words, and that doth not marshall his cadences verie neere as they doe. Plus sonat quam valetf^ "The sound is more than the weight or worth." And for the vulgar sort there were never so many Poets, and so few good: but as it hath been easie for them to represent their rymes, so come they far short in imitating the rich descriptions of the one, and rare inventions of the other. But what shall he doe, if he be urged with sophisticall sub- tilties about a Sillogisme ? A gammon of Bacon makes a man drink, drinking quencheth a mans thirst; Ergo, a gammon of bacon quencheth a mans thirst. Let him mock at it, it is more wittie to be mockt at than to be answered. Let him borrow this pleasant counter- craft of Aristippus; "Why shall I unbind that, which being bound doth so much trouble me?" Some one proposed certaine Logicall quiddities against Cleanthes, to whom Chrisippus said; use such jugling tricks to play with children, and divert not the serious thoughts of an aged man to such idle matters. If such foolish wiles, Contorta et aculeata sophismata^^ "Intricate and stinged sophismes," must perswade a lie, it is dangerous: but if they proove void of any effect, and move him but to laughter, I see not why he shall beware of them. Some there are so foolish that will go a quarter of a mile out of the way to hunt after a quaint new word, if they once get in chace; Aut qui non verba rebus aptant, sed res extrinsecus arcessunt, quibus verba conveniant: "Or such as fit not words to matter, but fetch matter from abroad, whereto words be fitted." And another. Qui alicujus verbi decore placentis, vocentur ad id quod non pro- posuerant scribere'^^ "Who are allured by the grace of some pleas- ing word, to write what they intended not to write." I doe more willingly winde up a wittie notable sentence, that so I may sew it upon me, than unwinde my thread to go fetch it. Contrariwise, it is for words to serve and wait upon the matter, and not for matter to attend upon words, and if the French tongue cannot reach unto it, let the Gaskonie, or any other. I would have the matters to sur- mount, and so fill the imagination of him that harkeneth, that he have no remembrance at all of the words. It is a naturall, simple, and unaffected speech that I love, so written as it is spoken, and such upon the paper, as it is in the mouth, a pithie, sinnowie, full, strong, " Sen. 'Epist. xl. *= cic. Acad. Qu. 1. iv. ^^ Sen. Epist. liii. 64 MONTAIGNE compendious and materiall speech, not so delicate and affected as vehement and piercing. Heec demum sapiet dictio qua jerietP In fine, that word is wisely fit, Which strikes the fence, the marke doth hit. Rather difScuIt than tedious, void of affection, free, loose and bold, that every member of it seeme to make a bodie; not Pedanticall, nor Frier-like, nor Lawyer-like, but rather downe right, Souldier- like. As Suetonius calleth that of Julius Caesar, which I see no reason wherefore he calleth it. I have sometimes pleased myselfe in imitat- ing that licenciousnesse or wanton humour of our youths, in wear- ing of their garments; as carelessly to let their cloaks hang downe over one shoulder; to weare their cloakes scarfe or bawdrikewise, and their stockings loose hanging about their legs. It represents a kind of disdainful iiercenesse of these forraine embellishings, and neglect carelesnesse of art: But I commend it more being imployed in the course and forme of speech. All manner of affectation, namely" in the livelinesse and libertie of France, is unseemely in a Courtier. And in a Monarchic every Gentleman ought to addresse himselfe unto'° a Courtiers carriage. Therefore do we well somewhat to in- cUne to a native and carelesse behaviour. I like not a contexture, where the seames and pieces may be seen: As in a well compact bodie, what need a man distinguish and number all the bones and veines severally ? Quce veritati operatn dat oratio, incomposita sit et simplex?^ Quis accurate loquitur nisi qui vult putide loqui?^^ "The speach that intendeth truth must be plaine and unpollisht: Who speaketh elaborately, but he that meanes to speake unfavourably?" That eloquence offereth injuria unto things, which altogether drawes us to observe it. As in apparell, it is a signe of pusillanimitie for one to marke himselfe, in some particular and unusuall fashion: so likewise in common speech, for one to hunt after new phrases, and unaccustomed quaint words, proceedeth of a scholasticall and childish ambition. Let me use none other than are spoken in the hals of Paris. Aristophanes the Gramarian was somewhat out of the " Epitaph on Lucan, 6 ^ Especially. '* Aim at. '"> Sen. Epist. xl. '1/6. Epist. Ixxv. EDUCATION OF CHILDREN 65 way, when he reproved Epicurus, for the simplicitie of his words, and the end of his art oratorie, which was onely perspicuitie in speech. The imitation of speech, by reason of the faciUtie of it, fol- loweth presently a whole nation. The imitation of judging and inventing comes more slow. The greater number of Readers, be- cause they have found one self-same kind of gowne, suppose most falsely to holde one like bodie. Outward garments and cloakes may be borrowed, but never the sinews and strength of the bodie. Most of those that converse with me, speake like unto these Essayes; but I know not whether they think alike. The Athenians (as Plato averreth) have for their part great care to be fluent and eloquent in their speech; The Lacedemonians endevour to be short and com- pendious; and those of Greet labour more to bee plentifull in con- ceits than in language. And these are the best. Zeno was wont to say, "That he had two sorts of disciples; the one he called 0iXoX6tous, curious to learne things, and those were his darlings, the other he termed \oyo(j>ikovs, who respected nothing more than the language." Yet can no man say, but that to speake well, is most gracious and commendable, but not so excellent as sortie make it: and I am grieved to see how we imploy most part of our time about that onely. I would first know mine owne tongue perfectly, then my neighbours with whom I have most commerce. I must needs acknowledge, that the Greeke and Latine tongues are great ornaments in a gentleman, but they are purchased at over-high a rate. Use it who list, I will tell you how they may be gotten better, cheaper, and much sooner than is ordinarily used, which was tried in myselfe. My late father, having, by all the meanes and industrie that is possible for a man, sought amongst the wisest, and men of best understanding, to find a most exquisite and readie way of teaching, being advised of the inconveniences then in use; was given to understand that the lin- gring while, and best part of our youth, that we imploy in learning the tongues, which cost them nothing, is the onely cause we can never attaine to that absolute perfection of skill and knowledge of the Greekes and Romanes. I doe not beleeve that to be the onely cause. But so it is, the expedient my father found out was this; that being yet at nurse, and before the first loosing of my tongue, I was delivered to a Germane (who died since, a most excellent Physi- 66 MONTAIGNE tian in France) he being then altogether ignorant of the French tongue, but exquisitely readie and skilful! in the Latine. This man, whom my father had sent for of purpose, and to whom he gave verie great entertainment, had me continually in his armes, and was mine onely overseer. There were also joyned unto him two of his countrimen, but not so learned; whose charge was to attend, and now and then to play with me; and all these together did never entertaine me with other than the Latine tongue. As for others of his household, it was an inviolable rule, that neither himselfe, nor my mother, nor man, nor maid-servant, were suffered to speake one word in my companie, except such Latine words as every one had learned to chat and prattle with me. It were strange to tell how every one in the house profited therein. My Father and my Mother learned so much Latine, that for a need they could understand it, when they heard it spoken, even so did all the household servants, namely such as were neerest and most about me. To be short, we were all so Latinized, that the townes round about us had their share of it; insomuch as even at this day, many Latine names both of workmen and of their tooles are yet in use amongst them. And as for myselfe, I was about six years old, and could understand no more French or Perigordine than Arabike; and that without art, without bookes, rules, or grammer, without whipping or whining, I had gotten as pure a Latin tongue as my Master could speake; the rather because I could neither mingle or confound the same with other tongues. If for an Essay they would give me a Theme, whereas the fashion in Colleges is, to give it in French, I had it in bad Latine, to reduce the same into good. And Nicholas Grouchy, who hath written De comitiis Romanorum, William Guerente, who hath com- mented Aristotle: George Buchanan, that famous Scottish Poet, and Marke Antonie Muret, whom (while he lived) both France and Italie to this day, acknowledge to have been the best orator: all which have beene my familiar tutors, have often told me, that in mine infancie I had the Latine tongue so readie and so perfect, that themselves feared to take me in hand. And Buchanan, who after- ward I saw attending on the Marshall of Brissacke, told me, he was about to write a treatise of the institution of children, and that he tooke the model and patterne from mine: for at that time he had EDUCATION OF CHILDREN 67 the charge and bringing up of the young Earle of Brissack, whom since we have seene prove so worthy and so vaHant a Captaine. As for the Greeke, wherein I have but small understanding, my father purposed to make me learne it by art; But by new and uncustomed meanes, that is, by way of recreation and exercise. We did tosse our declinations and conjugations to and fro, as they doe, who by way of a certaine game at tables learne both Arithmetike and Geometric. For, amongst other things he had especially beene perswaded to make me taste and apprehend the fruits of dutie and science by an unforced kinde of will, and of mine owne choice; and without any compulsion or rigor to bring me up in all mildnesse and libertie: yea with such kinde of superstition, that, whereas some are of opin- ion that suddenly to awaken young children, and as it were by violence to startle and fright them out of their dead sleepe in a morning (wherein they are more heavie and deeper plunged than we) doth greatly trouble and distemper their braines, he would every morning cause me to be awakened by the sound of some instru- ment; and I was never without a servant who to that purpose attended upon me. This example may serve to judge of the rest; as also to commend the judgement and tender affection 'of so carefull and loving a father : who is not to be blamed, though hee reaped not the fruits answerable to his exquisite toyle and painefuU manuring." Two things hindered the same; first the barrennesse and unfit soyle: for howbeit I were of a sound and strong constitution, and 'of a tractable and yeelding condition, yet was I so heavie, so sluggish, and so dull, that I could not be rouzed ' (yea were it to goe to play) from out mine idle drowzinesse. What I saw, I saw it perfectly; and under this heavy, and as it were Lethe-complexion did I breed bardie imaginations, and opinions farre above my yeares. My spirit was very slow, and would goe no further than it was led by others; my apprehension blockish, my invention poore; and besides, I had a marvelous defect in my weake memorie: it is therefore no wonder, if my father could never bring me to any perfection. Secondly, as those that in some dangerous sicknesse, moved with a kind of hope- full and greedie desire of perfect health againe, give eare to every Leach or Emperike," and follow all counsels, the good man being '^ Cultivation. '' Doctor or quack. 68 MONTAIGNE exceedingly fearefuU to commit any oversight, in a matter he tooke so to heart, suffered himselfe at last to be led away by the common opinion, which like unto the Cranes, followeth ever those that go before, and yeelded to custome: having those no longer about him, that had given him his first directions, and which they had brought out of Italie. Being but six yeares old I was sent to the College of Guienne, then most flourishing and reputed the best in France, wrhere it is impossible to adde any thing to the great care he had, both to chuse the best and most sufficient masters that could be found, to reade unto me, as also for all other circumstances partain- ingto my education; wherein contrary to usuall customes of Colleges, he observed many particular rules. But so it is, it was ever a College. My Latin tongue was forthwith corrupted, whereof by reason of discontinuance, I afterward lost all manner of use: which new kind of institution stood me in no other stead, but that at my first admit- tance it made me to over-skip some of the lower formes, and to be placed in the highest. For at thirteene yeares of age, that I left the College, I had read over the whole course of Philosophie (as they call it) but with so small profit, that I can now make no account of it. The first taste or feeling I had of bookes, was of the pleasure I tooke in reading the fables of Ovids Metamorphosies; for, being but seven or eight yeares old, I would steale and sequester my selfe from all other delights, only to reade them : Forsomuch as the tongue wherein they were written was to me naturall; and it was the easiest booke I knew, and by reason of the matter therein contained most agreeing with my young age. For of King Arthur, of Lancelot du Lake, of Amadis, of Huon of Burdeaux, and such idle time consum- ing and wit-besotting trash of bookes wherein youth doth commonly ammuse it selfe, I was not so much as acquainted with their names, and to this day know not their bodies, nor what they container So exact was my discipline. Whereby I became more carelesse to studie my other prescript lessons. And well did it fall out for my purpose, that I had to deale with a very discreet Master, who out of his judge- ment could with such dexterite winke at and second my untoward- linesse, and such other faults that were in me. For by that meanes I read over Virgils ^neados, Terence, Plautus, and other Italian Comedies, allured thereunto by the pleasantnesse of their several! EDUCATION OF CHILDREN 69 subjects: Had he beene so foolishly-severe, or so severely frow^ard as to crosse this course of mine, I thinke verily I had never brought any thing from the College, but the hate and contempt of Bookes, as doth the greatest part of our Nobilitie. Such was his discretion, and so warily did he behave himself e, that he saw and would not see: hee would foster and increase my longing: suffering me but by stealth and by snatches to glut my selfe with those Bookes, holding ever a gentle hand over me, concerning other regular studies. For, the chiefest thing my father required at their hands (unto whose charge he had committed me) was a kinde of well conditioned mildnesse and facilitie of complexion/^ And, to say truth, mine had no other fault, but a certaine dull languishing and heavie slothfulnesse. The danger was not, I should doe ill, but that I should doe nothing. No man did ever suspect I would prove a bad, but an unprofitable man: foreseeing in me rather a kind of idlenesse than a voluntary craftinesse. I am not so selfe-conceited but I perceive what hath followed. The complaints that are daily buzzed in mine eares are these; that I am idle, cold, and negligent in offices of friendship, and dutie to my parents and kinsfolkes; and touching publike oiBces, that I am over singular and disdainfuU. And those that are most injurious cannot aske, wherefore I have taken, and why I have not paied? but may rather demand, why I doe not quit, and wherefore I doe not give? I would take it as a favour, they should wish such effects of supererogation in me. But they are unjust and over par- tiall, that will goe about to exact that from me which I owe not, with more vigour than they will exact from themselves that which they owe; wherein if they condemne me, they utterly cancell both the gratifying of the action, and the gratitude, which thereby would be due to me. Whereas the active well doing should be of more con- sequence, proceeding from my hand, in regard I have no passive at all. Wherefore I may so much the more freely dispose of my fortune, by how much more it is mine, and of my selfe that am most mine owne. Notwithstanding, if I were a great blazoner of mine owne actions, I might perad venture barre such reproches, and justly upraid some, that they are not so much offended, because I doe not enough, as for that I may, and it lies in my power to doe much more than ^'Easiness of disposition. yO MONTAIGNE I doe. Yet my minde ceased not at the same time to have pecuUar unto it selfe well setled motions, true and open judgements concern- ing the objects which it knew; which alone, and without any helpe or communication it would digest. And amongst other things, I verily beleeve it would have proved altogether incapable and unfit to yeeld unto force, or stoope unto violence. Shall I account or relate this qualitie of my infancie, which was, a kinde of boldnesse in my lookes, and gentle softnesse in my voice, and affabilitie in my ges- tures, and a dexterite in conforming my selfe to the parts I under- tooke? for before the age of the Alter ab undecimo turn me vix ceperat annusP Yeares had I (to make even) Scarce two above eleven. I have under-gone and represented the chiefest part in the Latin Tragedies of Buchanan, Guerente, and of Muret; which in great state were acted and plaid in our College of Guienne: wherein Andreas Goveanus our Rector principall; who as in all other parts belonging to his charge, was without comparison the chiefest Rector of France, and my selfe (without ostentation be it spoken) was reputed, if not a chiefe-master, yet a principall Actor in them. It is an exercise I rather commend than disalow in young Gentlemen: and have seene some of our Princes (in imitation of some of former ages) both commendably and honestly, in their proper persons act and play some parts in Tragedies. It hath heretofore been esteemed a lawf ull exercise, and a tolerable profession in men of honor, namely in Greece. Aristoni tragico actori rem aperit: huic et genus et fortuna honesta erant: nee ars, quia nihil tale apud Grcecos pudori est, ea dejormabat:^^ "He imparts the matter to Ariston a Player of tragedies, whose progenie and fortune were both honest; nor did his profession disgrace them, because no such matter is a disparagement amongst the Grecians." And I have ever accused them of impertinencie, that condemne and disalow such kindes of recreations, and blame those of injustice, that refuse good and honest Comedians, or (as we call them) Players, to enter our good townes, and grudge the common people such pub- ^' ViRG. Buc. Eel. viii. 39, '° Lrv. Deo. iii. 1. iv. EDUCATION OF CHILDREN 7 1 like sports. Politike and wel ordered commonwealths endevour rather carefully to unite and assemble their Citizens together; as in serious offices of devotion, so in honest exercises of recreation. Com- mon societie and loving friendship is thereby cherished and in- creased. And besides, they cannot have more formal and regular pastimes allowed them, than such as are acted and represented in open view of all, and in the presence of the magistrates themselves: And if I might beare sway, I would thinke it reasonable, that Princes should sometimes, at their proper charges, gratifie the common peo- ple with them, as an argument of a fatherly affection, and loving goodnesse towards them : and that in populous and frequented cities, there should be Theatres and places appointed for such spectacles; as a diverting of worse inconveniences, and secret actions. But to come to my intended purpose there is no better way to allure the affection, and to entice the appetite : otherwise a man shall breed but asses laden with Bookes. With jerks of rods they have their satchels full of learning given them to keepe. Which to doe well, one must not only harbor in himselfe, but wed and marry the same with his minde. OF FRIENDSHIP CONSIDERING the proceeding of a Painters worke I have, a desire hath possessed mee to imitate him: He maketh choice of the most convenient place and middle of everie wall, there to place a picture, laboured with all his skill and suffi- ciencie; and all void places about it he filleth up with antike Boscage' or Crotesko^ works; which are fantasticall pictures, having no grace, but in the variety and strangenesse of them. And what are these my compositions in tryth, other than antike workes, and monstrous bodies, patched and hudled up together of divers members, without any certaine or well ordered figure, having neither order, depen- dencie, or proportion, but casuall and framed by chance? Definit in piscem mulier formosa superni? A woman faire for parts superior. Ends in a fish for parts inferior. Touching this second point I goe as farre as my Painter, but for the other and better part I am farre behinde: for my sufficiency reacheth not so farre as that I dare undertake a rich, a polished, and, according to true skill, an art-like table. I have advised myselfe to borrow one of Steven de la Boetie, who with this kinde of worke shall honour all the world. It is a discourse he entitled Voluntary Servitude, but those who have not knowne him, have since very properly rebaptized the same, The Against-one. In his first youth he writ, by way of Essaie, in honour of libertie against Tyrants. It hath long since beene dispersed amongst men of understanding, not without great and well deserved commendations : for it is full of wit, and containeth as much learning as may be: yet doth it differ much from the best he can do. And if in the age I knew him in, he would have undergone my dessigne to set his fantasies downe in writing, we should doubtlesse see many rare things, and which would very 1 Foliated ornament. * Grotesque. ^Hor. Art. Poet. 4. 72 OF FRIENDSHIP 73 neerely approch the honour of antiquity : for especially touching that part of natures gifts, I know none may be compared to him. But it was not long of him, that ever this Treatise came to mans view, and I beleeve he never saw it since it first escaped his hands: with cer- taine other notes concerning the edict of Januarie, famous by reason of our intestine warre, which haply may in other places finde their deserved praise. It is all I could ever recover of his reliques (whom when death seized, he by his last will and testament, left with so kinde remembrance, heire and executor of his librarie and writings) besides the little booke, I since caused to be published : To which his pamphlet I am particularly most bounden, for so much as it was the instrumentall meane of our first acquaintance. For it was shewed me long time before I saw him; and gave me the first knowledge of his name, addressing, and thus nourishing that unspotted friendship which we (so long as it pleased God) have so sincerely, so entire and inviolably maintained betweene us, that truly a man shall not commonly heare of the like; and amongst our moderne men no signe of any such is seene. So many parts are required to the erecting of such a one, that it may be counted a wonder if fortune once in three ages contract the like. There is nothing to which Nature hath more addressed us than to societie. And Aristotle saith that perfect Law- givers have had more regardfull care of friendship than of justice. And the utmost drift of its perfection is this. For generally, all those amities which are forged and nourished by voluptuousnesse or profit, publike or private need, are thereby so much the lesse faire and generous, and so much the lesse true amities, in that they inter- meddle other causes, scope, and fruit with friendship, than it selfe alone: Nor doe those foure ancient kindes of friendships, Naturall, sociall, hospitable, and venerian,^ either particularly or conjointly be- seeme the same. That from children to parents may rather be termed respect : Friendship is nourished by communication, which by reason of the over-great disparitie cannot bee found in them, and would happly offend the duties of nature: for neither all the secret thoughts of parents can be communicated unto children, lest it might en- gender an unbeseeming familiaritie betweene them, nor the admoni- tions and corrections (which are the chiefest offices of friendship) * of love. 74 MONTAIGNE could be exercised from children to parents. There have nations beene found, where, by custome, children killed their parents, and others where parents slew their children, thereby to avoid the hin- drance of enterbearing^ one another in after-times: for naturally one dependeth from the ruine of another. There have Philosophers beene found disdaining this naturall conjunction: witnesse Aristip- pus, who being urged with the affection he ought^ his children, as proceeding from his loyns, began to spit, saying, That also that excre- ment proceeded from him, and that also we engendred wormes and lice. And that other man, whom Plutarke would have perswaded to agree with his brother, answered, "I care not a straw the more for him, though he came out of the same wombe I did." Verily the name of Brother is a glorious name, and full of loving kindnesse, and therefore did he and I terme one another sworne brother: but this commixture, dividence, and sharing of goods, this joyning wealth to wealth, and that the riches of one shall be the povertie of another, doth exceedingly distemper and distract all brotherly alli- ance, and lovely conjunction: If brothers should conduct the prog- resse of their advancement and thrift in one same path and course, they must necessarily oftentimes hinder and crosse one another. Moreover, the correspondencie and relation that begetteth these true and mutually perfect amities, why shall it be found in these? The father and the sonne may very well be of a farre differing com- plexion, and so many brothers: He is my sonne, he is my kinsman; but he may be a foole, a bad, or a peevish-minded man. And then according as they are friendships which the law and dutie of nature doth command us, so much the lesse of our owne voluntarie choice and libertie is there required unto it: And our genuine libertie hath no production more properly her owne, than that of affection and amitie. Sure I am, that concerning the same I have assaied all that might be, having had the best and most indulgent father that ever was, even to his extremest age, and who from father to sonne was descended of a famous house, and touching this rare-seene vertue of brotherly concord very exemplare : et Ipse Notus in fratres animi paterni? 5 Mutually supporting. ^ Owed. ■' Hor. 1. ii. Qd. ii. 6. OF FRIENDSHIP 75 To his brothers knowne so kinde, As to beare a fathers minde. To compare the affection toward women unto it, although it proceed from our owne free choice, a man cannot, nor may it be placed in this ranke : Her fire, I conf esse it to be more active, more ( neque enim est dea nescia nostri Quce dulcem curis miscet amaritiem.y (Nor is that Goddesse ignorant of me, Whose bitter-sweets with my cares mixed be.) fervent, and more sharpe. But it is a rash and wavering fire, waving and divers: the fire of an ague subject to fits and stints, and that hath but slender hold-fast of us. In true friendship, it is a generall and universall heat, and equally tempered, a constant and setled heat, all pleasure and smoothnes, that hath no pricking or stinging in it, which the more it is in lustfull love, the more is it but a raging and mad desire in following that which flies us, Come segue la lepre il cacciatore Al jreddo, al caldo, alia montagna, al lito, Ne piu I'estima pot che presa vede, E sol dietro a chi fugge affretta il piede? Ev'n as the huntsman doth the hare pursue, In cold, in heat, on mountaines, on the shore, But cares no more, when he her ta'en espies Speeding his pace only at that which flies. As soone as it creepeth into the termes of friendship, that is to say, in the agreement of wits, it languisheth and vanisheth away : enjoy- ing doth lose it, as having a corporall end, and subject to satietie. On the other side, friendship is enjoyed according as it is desired, it is neither bred, nor nourished, nor increaseth but in jovissance, as being spirituall, and the minde being refined by use custome. Under this chiefe amitie, these fading affections have sometimes found place in me, lest I should speake of him, who in his verses speakes but too much of it. So are these two passions entered into me in knowledge one of another, but in comparison never: the first flying a high, and keeping a proud pitch, disdainfully beholding the other ' Catul. Epig. Ixvi. ' Ariost. can. x. St. 7. yS MONTAIGNE to passe her points farre under it. Concerning marriage, besides that it is a covenant which hath nothing free but the entrance, the con- tinuance being forced and constrained, depending else-where than from our will, and a match ordinarily concluded to other ends: A thousand strange knots are therein commonly to be unknit, able to break the web, and trouble the whole course of a lively affection; whereas in friendship there is no commerce or busines depending on the same, but it selfe. Seeing (to speake truly) that the ordinary sufficiency of women cannot answer this conference and communica- tion, the nurse of this sacred bond: nor seeme their mindes strong enough to endure the pulling of a knot so hard, so fast, and durable. And truly, if without that, such a genuine and voluntarie acquaint- ance might be contracted, where not only mindes had this entire jovissance,'" but also bodies, a share of the alliance, and where a man might wholly be engaged: It is certaine, that friendship would thereby be more compleat and full : But this sex could never yet by any example attaine unto it, and is by ancient schooles rejected thence. And this other Greeke licence is justly abhorred by our cus- tomes, which notwithstanding, because according to use it had so necessarie a disparitie of ages, and difference of offices betweene lovers, did no more sufficiently answer the perfect union and agree- ment, which here we require: Quis est enim iste amor amicitice? cur neque deformem adolescentem quisquam amat, neque jormosum senem?^^ "For, what love is this of friendship? why doth no man love either a deformed young man, or a beautifull old man?" For even the picture the Academic makes of it, will not (as I suppose) disavowe mee, to say thus in her behalf e: That the first furie, en- spired by the son of Venus in the lovers hart, upon the object of tender youths-flower, to which they allow all insolent and passionate violences, an immoderate heat may produce, was simply grounded upon an externall beauty; a false image of corporall generation: for in the spirit it had no power, the sight whereof was yet concealed, which was but in his infancie, and before the age of budding. For, if this furie did seize upon a base minded courage, the meanes of its pursuit were riches, gifts, favour to the advancement of dignities, and such like vile merchandice, which they reprove. If it fell into a '" Enjoyment. " Cic. Tusc. Qu. iv. c. 33. OF FRIENDSHIP 77 more generous minde, the interpositions'^ were likewise generous: Philosophical! instructions, documents" to reverence religion, to obey the lawes, to die for the good o£ his countrie: examples o£ valor, wisdome and justice; the lover endevoring and studying to make himselfe acceptable by the good grace and beauty of his minde (that of his body being long since decayed) hoping by this mentall society to establish a more firme and permanent bargaine. When this pur- suit attained the eflect in due season (for by not requiring in a lover, he should bring leasure and discretion in his enterprise, they require it exactly in the beloved; forasmuch as he was to judge of an in- ternall beauty, of difficile knowledge, and abstruse discovery) then by the interposition of a spiritual beauty was the desire of a spiritual conception engendred in the beloved. The latter was here chiefest; the corporall, accidentall and second, altogether contrarie to the lover. And therefore doe they preferre the beloved, and verifie that the gods likewise preferre the same: and greatly blame the Poet iEschylus, who in the love betweene Achilles and Patroclus ascribeth the lovers part unto Achilles, who was in the first and beardlesse youth of his adolescency, and the fairest of the Grecians. After this general communitie, the mistris and worthiest part of it, predominant and exercising her offices (they say the most availefuU commodity did thereby redound both to the private and publike). That it was the force of countries received the use of it, and the principall de- fence of equitie and libertie: witnesse the comfortable loves of Hermodius and Aristogiton. Therefore name they it sacred and divine, and it concerns not them whether the violence of tyrants, or the demisnesse of the people be against them : To conclude, all that can be alleged in favour of the Academy, is to say, that it was a love ending in friendship, a thing which hath no bad reference unto the Stoical definition of love: Amorem conatum esse amicitice jaciendce ex pulchritudinis specie:^* "That love is an endevour of making friendship, by the shew of beautie." I returne to my description in a more equitable and equall manner. Omnino amicitice, corroboratis jam confirmatisque ingeniis et cetatibus, judicandce sunt:^^ "Clearely friendships are to be judged by wits, and ages already strengthened •'Means of approach. "Teachings. '*Cic. Tusc. Qu. iv. c. 34. "Cic. Amic. yS MONTAIGNE and confirmed." As for the rest, those we ordinarily call friendes and amities, are but acquaintances and familiarities, tied together by some occasion or commodities, by meanes whereof our mindes are entertained. In the amitie I speake of, they entermixe and con- found themselves one in the other, with so universall a commixture, that they weare out and can no more finde the seame that hath con- joined them together. If a man urge me to tell wherefore I loved him, I feele it cannot be expressed, but by answering; Because it was he, because it was my selfe. There is beyond all my discourse, and besides what I can particularly report of it, I know not what inexplicable and fatall power, a meane and Mediatrix of this indis- soluble union. We sought one another before we had seene one another, and by the reports we heard one of another; which wrought a greater violence in us, than the reason of reports may well beare; I thinke by some secret ordinance of the heavens, we embraced one another by our names. And at our first meeting, which was by chance at a great feast, and solemne meeting of a whole towneship, we found our selves so surprized, so knowne, so acquainted, and so combinedly bound together, that from thence forward, nothing was so neer unto us as one unto anothers. He writ an excellent Latyne Satyre since published; by which he excuseth and expound- eth the precipitation of our acquaintance, so suddenly come to her perfection; Sithence it must continue so short a time, and begun so late (for we were both growne men, and he some yeares older than my selfe) there was no time to be lost. And it was not to bee modelled or directed by the paterne of regular and remisse'^ friendship, wherein so many precautions of a long and preallable conversation" are required. This hath no other Idea than of it selfe, and can have no reference but to itselfe. It is not one especiall consideration, nor two, nor three, nor foure, nor a thousand: It is I wot not what kinde of quintessence, of all this commixture, which having seized all my will, induced the same to plunge and lose it selfe in his, which like- wise having seized all his will, brought it to lose and plunge it selfe in mine, with a mutuall greedinesse, and with a semblable concur- rance. I may truly say, lose, reserving nothing unto us, that might properly be called our owne, nor that was either his or mine. When '^ Slight, languid. " Preceding intercourse. OF FRIENDSHIP 79 Lelius in the presence o£ the Romane Consuls, who after the con- demnation of Tiberius Gracchus, pursued all those that had beene of his acquaintance, came to enquire of Caius Blosius (who was one of his chiefest friends) what he would have done for him, and that he answered, "All things." "What, all things?" replied he, "And what if he had willed thee to burne our Temples?" Blosius answered, "He would never have commanded such a thing." "But what if he had done it?" replied Lelius. The other answered, "I would have obeyed him." If hee were so perfect a friend to Gracchus as Histories report, he needed not offend the Consuls with this last and bold con- fession, and should not have departed from the assurance hee had of Gracchus his minde. But yet those who accuse this answer as sedi- tious, understand not well this mysterie: and doe not presuppose in what termes he stood, and that he held Gracchus his will in his sleeve, both by power and knowledge. They were rather friends than Citizens, rather friends than enemies of their countrey, or friends of ambition and trouble. Having absolutely committed them- selves one to another, they perfectly held the reines of one anothers inclination: and let this yoke be guided by vertue and conduct of reason (because without them it is altogether impossible to combine and proportion the same). The answer of Blosius was such as it should be. If their affections miscarried, according to my meaning, they were neither friends one to other, nor friends to themselves. As for the rest, this answer sounds no more than mine would doe, to him that would in such sort enquire of me; if your will should command you to kill your daughter, would you doe it? and that I should consent unto it: for, that beareth no witnesse of consent to doe it: because I am not in doubt of my will, and as little of such a friends will. It is not in the power of the worlds discourse to re- move me from the certaintie I have of his intentions and judgments of mine: no one of its actions might be presented unto me, under what shape soever, but I would presently finde the spring and motion of it. Our mindes have jumped'^ so unitedly together, they have with so fervent an affection considered of each other, and with like affection so discovered and sounded, even to the very bottome of each others heart and entrails, that I did not only know his, as well ^ Agreed. 8o MONTAIGNE as mine owne, but I would (verily) rather have trusted him concern- ing any matter of mine, than my selfe. Let no man compare any of the other common friendships to this. I have as much knowledge of them as another, yea of the perfectest of their kinde: yet wil I not perswade any man to confound their rules, for so a man might be deceived. In these other strict friendships a man must march with the bridle of wisdome and precaution in his hand : the bond is not so strictly tied but a man may in some sort distrust the same. Love him (said Chilon) as if you should one day hate him againe. Hate him as if you should love him againe. This precept, so abhominable in this soveraigne and mistris Amitie, is necessarie and wholesome in the use of vulgar and customarie friendships: toward which a man must employ the saying Aristotle was wont so often repeat, "Oh you my friends, there is no perfect friend." In this noble commerce, offices and benefits (nurses of other amities) deserve not so much as to bee accounted of: this confusion so full of our wills is cause of it: for even as the friendship I beare unto my selfe, admits no accrease," by any succour I give my selfe in any time of need, whatsoever the Stoickes allege; and as I acknowl- edge no thanks unto my selfe for any service I doe unto myselfe, so the union of such friends, being truly perfect, makes them lose the feeling of such duties, and hate, and expell from one another these words of division, and difference: benefit, good deed, dutie, obliga- tion, acknowledgement, prayer, thanks, and such their like. All things being by effect common betweene them; wils, thoughts, judge- ments, goods, wives, children, honour, and life; and their mutual agreement, being no other than one soule in two bodies, according to the fit definition of Aristotle, they can neither lend or give ought to each other. See here the reason why Lawmakers, to honour mar- riage with some imaginary resemblance of this divine bond, inhibite donations between husband and wife; meaning thereby to inferre, that all things should peculiarly bee proper to each of them, and that they have nothing to divide and share together. If in the friend- ship whereof I speake, one might give unto another, the receiver of the benefit should binde his fellow. For, each seeking more than any other thing to doe each other good, he who yeelds both matter and *' Increase. OF FRIENDSHIP 8 1 occasion, is the man sheweth himselfe liberall, giving his friend that contentment, to effect towards him what he desireth most. When the Philosopher Diogenes wanted money, he was wont to say that he redemanded the same of his friends, and not that he demanded it: And to show how that is practised by effect, I will relate an ancient singular example. Eudamidas the Corinthian had two friends: Charixenus a Sycionian, and Aretheus a Corinthian; being upon his death-bed, and very poore, and his two friends very rich, thus made his last will and testament: "To Aretheus, I bequeath the keeping of my mother, and to maintaine her when she shall be old: To Charixenus the marrying of my daughter, and to give her as great a dowry as he may: and in case one of them shall chance to die before, I appoint the survivor to substitute his charge, and supply his place." Those that first saw this testament laughed and mocked at the same; but his heires being advertised thereof, were very well pleased, and received it with singular contentment. And Charixenus, one of them, dying five daies after Eudamidas, the substitution being declared in favour of Aretheus, he carefully and very kindly kept and main- tained his mother, and of five talents that he was worth he gave two and a halfe in marriage to one only daughter he had, and the other two and a halfe to the daughter of Eudamidas, whom he married both in one day. This example is very ample, if one thing were not, which is the multitude of friends: For, this perfect amity I speake of, is indivisible; each man doth so wholly give himselfe unto his friend, that he hath nothing left him to divide else-where: more- over he is grieved that he is not double, triple, or quadruple, and hath not many soules, or sundry wils, that he might conferre them all upon this subject. Common friendships may bee divided; a man may love beauty in one, facility of behaviour in another, liberality in one, and wisdome in another, paternity in this, fraternity in that man, and so forth: but this amitie which possesseth the soule, and swaies it in all soveraigntie, it is impossible it should be double. If two at one instant should require helpe, to which would you run.? Should they crave contrary offices of you, what order would you follow? Should one commit a matter to your silence, which if the other knew would greatly profit him, what course would you take? Or how would you discharge your selfe? A singular and principall 82 MONTAIGNE friendship dissolveth all other duties, and freeth all other obligations. The secret I have sworne not to reveale to another, I may without perjurie impart it unto him, who is no other but my selfe. It is a great and strange wonder for a man to double himself e; and those that taike of tripling know not, nor cannot reach into the height of it. "Nothing is extreme that hath his like." And he who shal pre- suppose that of two I love the one as wel as the other, and that they enter-love^" one another, and love me as much as I love them: he multiplieth in brotherhood, a thing most singular, and a lonely one, and than which one alone is also the rarest to be found in the world. The remainder of this history agreeth very wel with what I said; for, Eudamidas giveth us a grace and favor to his friends to employ them in his need: he leaveth them as his heires of his Uberality, which consisteth in putting the meanes into their hands to doe him good. And doubtlesse the force of friendship is much more richly shewen in his deed than in Aretheus. To conclude, they are imagi- nable effects to him that hath not tasted them; and which makes me wonderfully to honor the answer of that young Souldier to Cyrus, who enquiring of him what he would take for a horse with which he had lately gained the prize of a race, and whether he would change him for a Kingdome? "No surely, my Liege (said he), yet would I willingly forgoe him to gaine a true friend, could I but finde a man worthy of so precious an alliance." He said not ill, in saying "could I but finde." For, a man shall easily finde men fit for a super- ficiall acquaintance; but in this, wherein men negotiate from the very centre of their harts, and make no spare of any thing, it is most requisite all the wards and springs be sincerely wrought and per- fectly true. In confederacies, which hold but by one end, men have nothing to provide for, but for the imperfections, which particularly doe interest and concerne that end and respect. It is no great matter what religion my Physician or Lawyer is of: this consideration hath nothing common with the offices of that friendship they owe mee. So doe I in the familiar acquaintances that those who serve me con- tract with me. I am nothing inquisitive whether a Lackey be chaste or no, but whether he be diligent: I feare not a gaming Muletier, so much as if he be weake: nor a hot swearing Cooke, as one that is 2* Love mutually. OF FRIENDSHIP 83 ignorant and unskilfull; I never meddle with saying what a man should doe in the world; there are over many others that doe it; but what my selfe doe in the world. Mihi sic usus est: Tibi, ut opus est facto, face.'^ So is it requisite for me; Doe thou as needfull is for thee. Concerning familiar table-talke, I rather acquaint my selfe with and follow a merry conceited^'' humour, than a wise man: And in bed I rather prefer beauty than goodnesse; and in society or con- versation of familiar discourse, I respect rather sufficiency, though without Preud' hommie}^ and so of all things else. Even as he that was found riding upon an hobby-horse, playing with his children besought him who thus surprized him not to speake of it untill he were a father himselfe, supposing the tender fondnesse and fatherly passion which then would posesse his minde should make him an impartiall judge of such an action; so would I wish to speake to such as had tried what I speake of: but knowing how far such an amitie is from the common use, and how seld seene and rarely found, I looke not to finde a competent judge. For, even the dis- courses, which Sterne antiquitie hath left us concerning this subject, seeme to me but faint and forcelesse in respect of the feeling I have of it: And in that point the effects exceed the very precepts of Philosophic. "Nil ego contulerim jucundo sanus amico}*' For me, be I well in my wit, Nought, as a merry friend, so fit. Ancient Menander accounted him happy that had but met the shadow of a true friend: verily he had reason to say so, especially if he had tasted of any: for truly, if I compare all the rest of my fore- passed life, which although I have, by the meere mercy of God, past at rest and ease, and except the losse of so deare a friend, free from all grievous affliction, with an ever-quietnesse of minde, as one that have taken my naturall and originall commodities in good pay- ment, without searching any others: if, as I say, I compare it all unto "Ter. Heau. act. i. sc. i, 28. ^^Fi^ndbil. ^Probity. "HoR. 1. i. Sat. vii. 44. 84 MONTAIGNE the foure yeares I so happily enjoied the sweet company and deare- deare society of that worthy man, it is nought but a vapour, nought but a darke and yrkesome light. Since the time I lost him, quern semper acerbum, Semper honoratum (sic Dii volutstis) habebo^^ Which I shall ever hold a bitter day, Yet ever honour'd (so my God t' obey), I doe but languish, I doe but sorrow: and even those pleasures, all things present me with, in stead of yeelding me comfort, doe but redouble the griefe of his losse. We were copartners in all things. All things were with us at halfe; me thinkes I have stolne his part from him. — Nee fas esse ulla me voluptate hie frui Decrevi, tantisper dum tile abest meus particeps?^ I have set downe, no joy enjoy I may. As long as he my partner is away. I was so accustomed to be ever two, and so enured" to be never single, that me thinks I am but halfe my selfe. Illam mea si partem animx tulit, Maturior vis, quid moror altera, Nee charus aeque nee superstes. Integer? llle dies utramque Duxit ruinamP Since that part of my soule riper fate reft me. Why stay I heere the other part he left me ? Nor so deere, nor entire, while heere I rest: That day hath in one mine both opprest. There is no action can betide me, or imagination possesse me, but I heare him saying, as indeed he would have done to me: for even as he did excell me by an infinite distance in all other sufficiencies and vertues, so did he in all offices and duties of friendship. Quis desiderio sit pudor out modus. Tarn chari capitis?^^ What modesty or measure may I beare, In want and wish of him that was so deare? "VniG. /En. iii. 49. ^^Ter. Heau. act. i. sc. i, 97. ^'Accustomed. 2'HoR. 1. ii. Od. xvii. 7. 2' Id. 1. i. Od. xxiv. i. OF FRIENDSHIP 85 O misero frater adempte mihil Omnia tecum una perierunt gaudia nostra. QucE tuus in vita dulcis alebat amor?" Tu mea, tu moriens jregisti commoda jrater?^ Tecum un^ tota est nostra sepulta anima, Cujus ego interim tota de mente jugavi Hcec studia, atque omnes delicias animi?^ Alloquar? audiero nunquam tua verba loquentem?^ Nunquam ego te vita jrater amabilior, Aspiciam posthac? at certe semper amabo?^ O brother rest from miserable me, All our delights are perished with thee, Which thy sweet love did nourish in my breath. Thou all my good hast spoiled in thy death: With thee my soule is all and whole enshrinde, At whose death I have cast out of my minde All my mindes sweet-meats, studies of this kinde; Never shall I, heare thee speake, speake with thee? Thee brother, than life dearer, never see? Yet shah thou ever be belov'd of mee. But let us a little heare this yong man speake, being but sixteene yeares of age. Because I have found this worke to have since beene published (and to an ill end) by such as seeke to trouble and subvert the state of our common-wealth, nor caring whether they shall reforme it or no; which they have fondly inserted among other writings of their invention, I have revoked my intent, which was to place it here. And lest the Authors memory should any way be interessed with those that could not thoroughly know his opinions and actions, they shall understand that this subject was by him treated of in his in- fancie, only by way of exercise, as a subject, common, bareworne, and wyer-drawne in a thousand bookes. I will never doubt but he beleeved what he writ, and writ as he thought: for bee was so con- scientious that no lie did ever passe his lips, yea were it but in matters of sport or play : and I know, that had it beene in his choyce, he would rather have beene borne at Venice than at Sarlac; and good reason why: But he had another maxime deepely imprinted '"Catui.. EUg. iv. 20, 92, 26, 95. 'i/i. 21. '^Catul. El. iv. 94. 33/4. 25. ^El.\.