By how much profitable thoughts are more full and solid, by so much are they also more cumbersome and heavy: vice, death, poverty, diseases, are grave and grievous subjects. A man should have his soul instructed in the means to sustain and to contend with evils, and in the rules of living and believing well: and often rouse it up, and exercise it in this noble study; but in an ordinary soul it must be by intervals and with moderation; it will otherwise grow besotted if continually intent upon it. I found it necessary, when I was young, to put myself in mind and solicit myself to keep me to my duty; gaiety and health do not, they say, so well agree with those grave and serious meditations: I am at present in another state: the conditions of age but too much put me in mind, urge me to wisdom, and preach to me. From the excess of sprightliness I am fallen into that of severity, which is much more troublesome; and for that reason I now and then suffer myself purposely a little to run into disorder, and occupy my mind in wanton and youthful thoughts, wherewith it diverts itself. I am of late but too reserved, too heavy, and too ripe; years every day read to me lectures of coldness and temperance. This body of mine avoids disorder and dreads it; 'tis now my body's turn to guide my mind towards reformation; it governs, in turn, and more rudely and imperiously than the other; it lets me not an hour alone, sleeping or waking, but is always preaching to me death, patience, and repentance. I now defend myself from temperance, as I have formerly done from pleasure; it draws me too much back, and even to stupidity. Now I will be master of myself, to all intents and purposes; wisdom has its excesses, and has no less need of moderation than folly. Therefore, lest I should wither, dry up, and overcharge myself with prudence, in the intervals and truces my infirmities allow me:

“Mens intenta suis ne seit usque malis. ”

[“That my mind may not eternally be intent upon my ills. ”

— Ovid. , Trist. , iv. i, 4. ]

I gently turn aside, and avert my eyes from the stormy and cloudy sky I have before me, which, thanks be to God, I regard without fear, but not without meditation and study, and amuse myself in the remembrance of my better years:

"Animus quo perdidit, optat,

Atque in praeterita se totus imagine versat. "

["The mind wishes to have what it has lost, and throws itself

wholly into memories of the past. "— Petronius, c. 128. ]

Let childhood look forward and age backward; was not this the signification of Janus' double face? Let years draw me along if they will, but it shall be backward; as long as my eyes can discern the pleasant season expired, I shall now and then turn them that way; though it escape from my blood and veins, I shall not, however, root the image of it out of my memory:

"Hoc est

Vivere bis, vita posse priore frui. "

[“'Tis to live twice to be able to enjoy one's former life again. ”

— Martial, x. 23, 7. ]

Plato ordains that old men should be present at the exercises, dances, and sports of young people, that they may rejoice in others for the activity and beauty of body which is no more in themselves, and call to mind the grace and comeliness of that flourishing age; and wills that in these recreations the honour of the prize should be given to that young man who has most diverted the company. I was formerly wont to mark cloudy and gloomy days as extraordinary; these are now my ordinary days; the extraordinary are the clear and bright; I am ready to leap for joy, as for an unwonted favour, when nothing happens me. Let me tickle myself, I cannot force a poor smile from this wretched body of mine; I am only merry in conceit and in dreaming, by artifice to divert the melancholy of age; but, in faith, it requires another remedy than a dream. A weak contest of art against nature. 'Tis great folly to lengthen and anticipate human incommodities, as every one does; I had rather be a less while old than be old before I am really so. ' I seize on even the least occasions of pleasure I can meet. I know very well, by hearsay, several sorts of prudent pleasures, effectually so, and glorious to boot; but opinion has not power enough over me to give me an appetite to them. I covet not so much to have them magnanimous, magnificent, and pompous, as I do to have them sweet, facile, and ready:

"A natura discedimus; populo nos damus,

nullius rei bono auctori. "

["We depart from nature and give ourselves to the people, who

understand nothing. "— Seneca, Ep. , 99. ]

My philosophy is in action, in natural and present practice, very little in fancy: what if I should take pleasure in playing at cob-nut or to whip a top!

“Non ponebat enim rumores ante salutem. ”

[“He did not sacrifice his health even to rumours. ” Ennius, apud

Cicero, De Offic. , i. 24]

Pleasure is a quality of very little ambition; it thinks itself rich enough of itself without any addition of repute; and is best pleased where most retired. A young man should be whipped who pretends to a taste in wine and sauces; there was nothing which, at that age, I less valued or knew: now I begin to learn; I am very much ashamed on't; but what should I do? I am more ashamed and vexed at the occasions that put me upon't. 'Tis for us to dote and trifle away the time, and for young men to stand upon their reputation and nice punctilios; they are going towards the world and the world's opinion; we are retiring from it:

"Sibi arma, sibi equos, sibi hastas, sibi clavam, sibi pilam,

sibi natationes, et cursus habeant: nobis senibus, ex lusionibus

multis, talos relinquant et tesseras; "

["Let them reserve to themselves arms, horses, spears, clubs,

tennis, swimming, and races; and of all the sports leave to us old

men cards and dice. "— Cicero, De Senec. , c. 16. ]

the laws themselves send us home. I can do no less in favour of this wretched condition into which my age has thrown me than furnish it with toys to play withal, as they do children; and, in truth, we become such. Both wisdom and folly will have enough to do to support and relieve me by alternate services in this calamity of age:

“Misce stultitiam consiliis brevem. ”

[“Mingle with counsels a brief interval of folly. ”

— Horace, Od. , iv. 12, 27. ]

I accordingly avoid the lightest punctures; and those that formerly would not have rippled the skin, now pierce me through and through: my habit of body is now so naturally declining to ill:

“In fragili corpore odiosa omnis offensio est; ”

[“In a fragile body every shock is obnoxious. ”

— Cicero, De Senec. , c. 18. ]

“Mensque pati durum sustinet aegra nihil. ”

[“And the infirm mind can bear no difficult exertion. ”

— Ovid, De Ponto. , i. 5, 18. ]

I have ever been very susceptibly tender as to offences: I am much more tender now, and open throughout.

“Et minimae vires frangere quassa valent. ”

[“And little force suffices to break what was cracked before. ”

— Ovid, De Tris. , iii. 11, 22. ]

My judgment restrains me from kicking against and murmuring at the inconveniences that nature orders me to endure, but it does not take away my feeling them: I, who have no other thing in my aim but to live and be merry, would run from one end of the world to the other to seek out one good year of pleasant and jocund tranquillity. A melancholic and dull tranquillity may be enough for me, but it benumbs and stupefies me; I am not contented with it. If there be any person, any knot of good company in country or city, in France or elsewhere, resident or in motion, who can like my humour, and whose humours I can like, let them but whistle and I will run and furnish them with essays in flesh and bone:

Seeing it is the privilege of the mind to rescue itself from old age, I advise mine to it with all the power I have; let it meanwhile continue green, and flourish if it can, like mistletoe upon a dead tree. But I fear 'tis a traitor; it has contracted so strict a fraternity with the body that it leaves me at every turn, to follow that in its need. I wheedle and deal with it apart in vain; I try in vain to wean it from this correspondence, to no effect; quote to it Seneca and Catullus, and ladies and royal masques; if its companion have the stone, it seems to have it too; even the faculties that are most peculiarly and properly its own cannot then perform their functions, but manifestly appear stupefied and asleep; there is no sprightliness in its productions, if there be not at the same time an equal proportion in the body too.

Our masters are to blame, that in searching out the causes of the extraordinary emotions of the soul, besides attributing it to a divine ecstasy, love, martial fierceness, poesy, wine, they have not also attributed a part to health: a boiling, vigorous, full, and lazy health, such as formerly the verdure of youth and security, by fits, supplied me withal; that fire of sprightliness and gaiety darts into the mind flashes that are lively and bright beyond our natural light, and of all enthusiasms the most jovial, if not the most extravagant.

It is, then, no wonder if a contrary state stupefy and clog my spirit, and produce a contrary effect:

“Ad nullum consurgit opus, cum corpore languet; ”

[“When the mind is languishing, the body is good for nothing. ”

(Or:) “It rises to no effort; it languishes with the body. ”

— Pseudo Gallus, i. 125. ]

and yet would have me obliged to it for giving, as it wants to make out, much less consent to this stupidity than is the ordinary case with men of my age. Let us, at least, whilst we have truce, drive away incommodities and difficulties from our commerce:

“Dum licet, obducta solvatur fronte senectus:”

[“Whilst we can, let us banish old age from the brow. ”

— Herod. , Ep. , xiii. 7. ]

“Tetrica sunt amcenanda jocularibus. ”

[“Sour things are to be sweetened with those that are pleasant. ”

— Sidonius Apollin. , Ep. , i. 9. ]

I love a gay and civil wisdom, and fly from all sourness and austerity of manners, all repellent, mien being suspected by me:

“Tristemque vultus tetrici arrogantiam:”

[“The arrogant sadness of a crabbed face. ”— Auctor Incert. ]

“Et habet tristis quoque turba cinaedos. ”

[“And the dull crowd also has its voluptuaries. ” (Or:)

“An austere countenance sometimes covers a debauched mind. ”

— Idem. ]

I am very much of Plato's opinion, who says that facile or harsh humours are great indications of the good or ill disposition of the mind. Socrates had a constant countenance, but serene and smiling, not sourly austere, like the elder Crassus, whom no one ever saw laugh. Virtue is a pleasant and gay quality.

I know very well that few will quarrel with the licence of my writings, who have not more to quarrel with in the licence of their own thoughts: I conform myself well enough to their inclinations, but I offend their eyes. 'Tis a fine humour to strain the writings of Plato, to wrest his pretended intercourses with Phaedo, Dion, Stella, and Archeanassa:

“Non pudeat dicere, quod non pudet sentire. ”

[“Let us not be ashamed to speak what we are not ashamed to think. ”]

I hate a froward and dismal spirit, that slips over all the pleasures of life and seizes and feeds upon misfortunes; like flies, that cannot stick to a smooth and polished body, but fix and repose themselves upon craggy and rough places, and like cupping-glasses, that only suck and attract bad blood.

As to the rest, I have enjoined myself to dare to say all that I dare to do; even thoughts that are not to be published, displease me; the worst of my actions and qualities do not appear to me so evil as I find it evil and base not to dare to own them. Every one is wary and discreet in confession, but men ought to be so in action; the boldness of doing ill is in some sort compensated and restrained by the boldness of confessing it. Whoever will oblige himself to tell all, should oblige himself to do nothing that he must be forced to conceal. I wish that this excessive licence of mine may draw men to freedom, above these timorous and mincing virtues sprung from our imperfections, and that at the expense of my immoderation I may reduce them to reason. A man must see and study his vice to correct it; they who conceal it from others, commonly conceal it from themselves; and do not think it close enough, if they themselves see it: they withdraw and disguise it from their own consciences:

"Quare vitia sua nemo confitetur? Quia etiam nunc in

illia est; somnium narrare vigilantis est. "

["Why does no man confess his vices? because he is yet in them;

'tis for a wa...

ESSAYS OF
PREFACE
THE LIFE OF MONTAIGNE
THE LETTERS OF MONTAIGNE.
II.—To Monseigneur, Monseigneur de MONTAIGNE.
III.—To Monsieur, Monsieur de LANSAC,
IV.—To Monsieur, Monsieur de MESMES, Lord of Roissy and Malassize, Privy
V.—To Monsieur, Monsieur de L'HOSPITAL, Chancellor of France
VI.—To Monsieur, Monsieur de Folx, Privy Councillor, and Ambassador of His Majesty to the Signory of Venice.
VII.—To Mademoiselle de MONTAIGNE, my Wife.
VIII.—To Monsieur DUPUY,
IX.—To the Jurats of Bordeaux.
X.—To the same.
XI.—To the same.
XII.
XIII.—To Mademoiselle PAULMIER.
XIV.—To the KING, HENRY IV.
XV.—To the same.
XVI.—To the Governor of Guienne.
ESSAYS OF MICHEL DE MONTAIGNE
CHAPTER II—OF SORROW
CHAPTER III—THAT OUR AFFECTIONS CARRY THEMSELVES BEYOND US.
CHAPTER IV—THAT THE SOUL EXPENDS ITS PASSIONS UPON FALSE OBJECTS, WHERE THE TRUE ARE WANTING
CHAPTER V—WHETHER THE GOVERNOR OF A PLACE BESIEGED OUGHT HIMSELF TO GO OUT TO PARLEY
CHAPTER VI—THAT THE HOUR OF PARLEY DANGEROUS
CHAPTER VII—THAT THE INTENTION IS JUDGE OF OUR ACTIONS
CHAPTER VIII—OF IDLENESS
CHAPTER IX—OF LIARS
CHAPTER X—OF QUICK OR SLOW SPEECH
CHAPTER XI—OF PROGNOSTICATIONS
CHAPTER XII—OF CONSTANCY
CHAPTER XIII—THE CEREMONY OF THE INTERVIEW OF PRINCES
CHAPTER XIV—THAT MEN ARE JUSTLY PUNISHED FOR BEING OBSTINATE IN THE DEFENCE OF A FORT THAT IS NOT IN REASON TO BE DEFENDED
CHAPTER XV—OF THE PUNISHMENT OF COWARDICE
CHAPTER XVI—A PROCEEDING OF SOME AMBASSADORS
CHAPTER XVII—OF FEAR
CHAPTER XVIII—THAT MEN ARE NOT TO JUDGE OF OUR HAPPINESS TILL AFTER DEATH.
CHAPTER XIX—THAT TO STUDY PHILOSOPY IS TO LEARN TO DIE
CHAPTER XX—OF THE FORCE OF IMAGINATION
CHAPTER XXI—THAT THE PROFIT OF ONE MAN IS THE DAMAGE OF ANOTHER
CHAPTER XXII—OF CUSTOM, AND THAT WE SHOULD NOT EASILY CHANGE A LAW RECEIVED
CHAPTER XXIII—VARIOUS EVENTS FROM THE SAME COUNSEL
CHAPTER XXIV—OF PEDANTRY
CHAPTER XXV—OF THE EDUCATION OF CHILDREN
CHAPTER XXVI—THAT IT IS FOLLY TO MEASURE TRUTH AND ERROR BY OUR OWN CAPACITY
CHAPTER XXVII—OF FRIENDSHIP
CHAPTER XXVIII—NINE AND TWENTY SONNETS OF ESTIENNE DE LA BOITIE
CHAPTER XXIX—OF MODERATION
CHAPTER XXX—OF CANNIBALS
CHAPTER XXXI—THAT A MAN IS SOBERLY TO JUDGE OF THE DIVINE ORDINANCES
CHAPTER XXXII—THAT WE ARE TO AVOID PLEASURES, EVEN AT THE EXPENSE OF LIFE
CHAPTER XXXIII—THAT FORTUNE IS OFTEN-TIMES OBSERVED TO ACT BY THE RULE OF REASON
CHAPTER XXXIV—OF ONE DEFECT IN OUR GOVERNMENT
CHAPTER XXXV—OF THE CUSTOM OF WEARING CLOTHES
CHAPTER XXXVI—OF CATO THE YOUNGER
CHAPTER XXXVII—THAT WE LAUGH AND CRY FOR THE SAME THING
CHAPTER XXXVIII—OF SOLITUDE
CHAPTER XXXIX—A CONSIDERATION UPON CICERO
CHAPTER XL—THAT THE RELISH FOR GOOD AND EVIL DEPENDS IN GREAT MEASURE UPON THE OPINION WE HAVE OF THEM
CHAPTER XLI—NOT TO COMMUNICATE A MAN'S HONOUR
CHAPTER XLII—OF THE INEQUALITY AMOUNGST US.
CHAPTER XLIII—OF SUMPTUARY LAWS
CHAPTER XLIV—OF SLEEP
CHAPTER XLV—OF THE BATTLE OF DREUX
CHAPTER XLVI—OF NAMES
CHAPTER XLVII—OF THE UNCERTAINTY OF OUR JUDGMENT
CHAPTER XLVIII—OF WAR HORSES, OR DESTRIERS
CHAPTER XLIX—OF ANCIENT CUSTOMS
CHAPTER L—OF DEMOCRITUS AND HERACLITUS
CHAPTER LI—OF THE VANITY OF WORDS
CHAPTER LII—OF THE PARSIMONY OF THE ANCIENTS
CHAPTER LIII—OF A SAYING OF CAESAR
CHAPTER LIV—OF VAIN SUBTLETIES
CHAPTER LV—OF SMELLS
CHAPTER LVI—OF PRAYERS
CHAPTER LVII—OF AGE
BOOK THE SECOND
CHAPTER II—OF DRUNKENNESS
CHAPTER III—A CUSTOM OF THE ISLE OF CEA
CHAPTER IV—TO-MORROW'S A NEW DAY
CHAPTER V—OF CONSCIENCE
CHAPTER VI—USE MAKES PERFECT
CHAPTER VII—OF RECOMPENSES OF HONOUR
CHAPTER VIII—OF THE AFFECTION OF FATHERS TO THEIR CHILDREN
CHAPTER IX—OF THE ARMS OF THE PARTHIANS
CHAPTER X—OF BOOKS
CHAPTER XI—OF CRUELTY
CHAPTER XIII—OF JUDGING OF THE DEATH OF ANOTHER
CHAPTER XIV—THAT OUR MIND HINDERS ITSELF
CHAPTER XV—THAT OUR DESIRES ARE AUGMENTED BY DIFFICULTY
CHAPTER XVI—OF GLORY
CHAPTER XVII—OF PRESUMPTION
CHAPTER XVIII—OF GIVING THE LIE
CHAPTER XIX—OF LIBERTY OF CONSCIENCE
CHAPTER XX—THAT WE TASTE NOTHING PURE
CHAPTER XXI—AGAINST IDLENESS
CHAPTER XXII—OF POSTING
CHAPTER XXIII—OF ILL MEANS EMPLOYED TO A GOOD END
CHAPTER XXIV—OF THE ROMAN GRANDEUR
CHAPTER XXV—NOT TO COUNTERFEIT BEING SICK
CHAPTER XXVI—OF THUMBS
CHAPTER XXVII—COWARDICE THE MOTHER OF CRUELTY
CHAPTER XXVIII—ALL THINGS HAVE THEIR SEASON
CHAPTER XXIX—OF VIRTUE
CHAPTER XXX—OF A MONSTROUS CHILD
CHAPTER XXXI—OF ANGER
CHAPTER XXXII—DEFENCE OF SENECA AND PLUTARCH
CHAPTER XXXIII—THE STORY OF SPURINA
CHAPTER XXXIV—OBSERVATION ON THE MEANS TO CARRY ON A WAR ACCORDING TO JULIUS CAESAR
CHAPTER XXXV—OF THREE GOOD WOMEN
CHAPTER XXXVI—OF THE MOST EXCELLENT MEN
CHAPTER XXXVII—OF THE RESEMBLANCE OF CHILDREN TO THEIR FATHERS
BOOK THE THIRD
CHAPTER II—OF REPENTANCE
CHAPTER III—OF THREE COMMERCES
CHAPTER IV—OF DIVERSION
CHAPTER V—UPON SOME VERSES OF VIRGIL
CHAPTER VI—OF COACHES
CHAPTER VII—OF THE INCONVENIENCE OF GREATNESS
CHAPTER VIII—OF THE ART OF CONFERENCE
CHAPTER IX—OF VANITY
CHAPTER X—OF MANAGING THE WILL
CHAPTER XI—OF CRIPPLES
CHAPTER XII—OF PHYSIOGNOMY
CHAPTER XIII—OF EXPERIENCE
APOLOGY:
Copyright

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Essays of Montaigne - Complete

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