Essays of Michel de Montaigne

[“Mortals, in vain you seek to know the uncertain hour of death, and by what channel it will come upon you.”--Propertius, ii. 27, 1. “‘Tis less painful to undergo sudden destruction; ‘tis hard to bear that which you long fear.”--Incert. Auct.]

Doctrine much more intricate and fantastic than the thing itself Drugs being in its own nature an enemy to our health Even the very promises of physic are incredible in themselves Fathers conceal their affection from their children He who provides for all, provides for nothing Health depends upon the vanity and falsity of their promises Health is altered and corrupted by their frequent prescriptions Health to be worth purchasing by all the most painful cauteries Homer: The only words that have motion and action I dare not promise but that I may one day be so much a fool I see no people so soon sick as those who take physic Indiscreet desire of a present cure, that so blind us Intended to get a new husband than to lament the old Let it alone a little Life should be cut off in the sound and living part Live a quite contrary sort of life to what they prescribe others Live, not so long as they please, but as long as they ought Llaying the fault upon the patient, by such frivolous reasons Long a voyage I should at last run myself into some disadvantage Making their advantage of our folly, for most men do the same Man may with less trouble adapt himself to entire abstinence Man runs a very great hazard in their hands (of physicians) Mark of singular good nature to preserve old age Men must embark, and not deliberate, upon high enterprises Mercenaries who would receive any (pay) Moderation is a virtue that gives more work than suffering More valued a victory obtained by counsel than by force Most men do not so much believe as they acquiesce and permit Never any man knew so much, and spake so little No danger with them, though they may do us no good No other foundation or support than public abuse No physic that has not something hurtful in it Noble and rich, where examples of virtue are rarely lodged Obstinacy is the sister of constancy Order a purge for your brain, it will there be much better Ordinances it (Medicine) foists upon us Passion has a more absolute command over us than reason Pay very strict usury who did not in due time pay the principal People are willing to be gulled in what they desire Physician’s “help”, which is very often an obstacle Physicians are not content to deal only with the sick Physicians fear men should at any time escape their authority Physicians were the only men who might lie at pleasure Physicians: earth covers their failures Plato said of the Egyptians, that they were all physicians Pure cowardice that makes our belief so pliable Recommendation of strangeness, rarity, and dear purchase Send us to the better air of some other country Should first have mended their breeches Smile upon us whilst we are alive So austere and very wise countenance and carriage (of physicians) So much are men enslaved to their miserable being Solon said that eating was physic against the malady hunger Strangely suspect all this merchandise: medical care Studies, to teach me to do, and not to write Such a recipe as they will not take themselves That he could neither read nor swim The Babylonians carried their sick into the public square They (good women) are not by the dozen, as every one knows They have not one more invention left wherewith to amuse us They juggle and trifle in all their discourses at our expense They never loved them till dead Tis in some sort a kind of dying to avoid the pain of living wel Tis not the number of men, but the number of good men Tis there she talks plain French To be, not to seem To keep me from dying is not in your power Two opinions alike, no more than two hairs Tyrannical authority physicians usurp over poor creatures Venture it upon his neighbour, if he will let him Venture the making ourselves better without any danger We confess our ignorance in many things We do not easily accept the medicine we understand What are become of all our brave philosophical precepts?

I am not so indiscreetly enamoured of myself, so wholly mixed up with, and bound to myself, that I cannot distinguish and consider myself apart, as I do a neighbour or a tree: ‘tis equally a fault not to discern how far a man’s worth extends, and to say more than a man discovers in himself. We owe more love to God than to ourselves, and know Him less; and yet speak of Him as much as we will.

Impostures: very strangeness lends them credit In solitude, be company for thyself.--Tibullus In the meantime, their halves were begging at their doors Interdict all gifts betwixt man and wife It is better to die than to live miserable Judge by the eye of reason, and not from common report Knot is not so sure that a man may not half suspect it will slip Lascivious poet: Homer Laying themselves low to avoid the danger of falling Leave society when we can no longer add anything to it Little less trouble in governing a private family than a kingdom Love we bear to our wives is very lawful Man (must) know that he is his own Marriage Men should furnish themselves with such things as would float Methinks I am no more than half of myself Must for the most part entertain ourselves with ourselves Never represent things to you simply as they are No effect of virtue, to have stronger arms and legs Not in a condition to lend must forbid himself to borrow Nothing is so firmly believed, as what we least know O my friends, there is no friend: Aristotle Oftentimes agitated with divers passions Ordinary friendships, you are to walk with bridle in your hand Ought not only to have his hands, but his eyes, too, chaste Our judgments are yet sick Perfect friendship I speak of is indivisible Philosophy Phusicians cure by by misery and pain Prefer in bed, beauty before goodness Pretending to find out the cause of every accident Reputation: most useless, frivolous, and false coin that passes Reserve a backshop, wholly our own and entirely free Rest satisfied, without desire of prolongation of life or name Stilpo lost wife, children, and goods Stilpo: thank God, nothing was lost of his Take two sorts of grist out of the same sack Taking things upon trust from vulgar opinion Tearing a body limb from limb by racks and torments The consequence of common examples There are defeats more triumphant than victories They can neither lend nor give anything to one another They have yet touched nothing of that which is mine They must be very hard to please, if they are not contented Things that engage us elsewhere and separate us from ourselves This decay of nature which renders him useless, burdensome This plodding occupation of bookes is as painfull as any other Those immodest and debauched tricks and postures Though I be engaged to one forme, I do not tie the world unto it Title of barbarism to everything that is not familiar To give a currency to his little pittance of learning To make their private advantage at the public expense Under fortune’s favour, to prepare myself for her disgrace Vice of confining their belief to their own capacity We have lived enough for others We have more curiosity than capacity We still carry our fetters along with us When time begins to wear things out of memory Wherever the mind is perplexed, it is in an entire disorder Who can flee from himself Wise man never loses anything if he have himself Wise whose invested money is visible in beautiful villas Write what he knows, and as much as he knows, but no more You and companion are theatre enough to one another

Profiting little by good examples, I make use of those that are ill, which are everywhere to be found: I endeavour to render myself as agreeable as I see others offensive; as constant as I see others fickle; as affable as I see others rough; as good as I see others evil: but I propose to myself impracticable measures.

It continues two years, but may be extended by a second election, which very rarely happens; it was to me, and had never been so but twice before: some years ago to Monsieur de Lansac, and lately to Monsieur de Biron, Marshal of France, in whose place I succeeded; and, I left mine to Monsieur de Matignon, Marshal of France also: proud of so noble a fraternity--

It is as much by custom as infirmity, says Aristotle, that women tear their hair, bite their nails, and eat coals and earth, and more by custom than nature that men abuse themselves with one another.

I am sorry that Lycurgus and Plato had no knowledge of them; for to my apprehension, what we now see in those nations, does not only surpass all the pictures with which the poets have adorned the golden age, and all their inventions in feigning a happy state of man, but, moreover, the fancy and even the wish and desire of philosophy itself; so native and so pure a simplicity, as we by experience see to be in them, could never enter into their imagination, nor could they ever believe that human society could have been maintained with so little artifice and human patchwork.

Our souls had drawn so unanimously together, they had considered each other with so ardent an affection, and with the like affection laid open the very bottom of our hearts to one another’s view, that I not only knew his as well as my own; but should certainly in any concern of mine have trusted my interest much more willingly with him, than with myself.

If a man should importune me to give a reason why I loved him, I find it could no otherwise be expressed, than by making answer: because it was he, because it was I. There is, beyond all that I am able to say, I know not what inexplicable and fated power that brought on this union.

Injustice allures them, as the honour of their virtuous actions does the good; and the more riches they bring with them, they are so much the more good-natured, as women, who are handsome, are all the more inclined and proud to be chaste.

Posidonius being extremely tormented with a sharp and painful disease, Pompeius came to visit him, excusing himself that he had taken so unseasonable a time to come to hear him discourse of philosophy.

My face and eyes presently discover my condition; all my alterations begin there, and appear somewhat worse than they really are; my friends often pity me before I feel the cause in myself.

[“Thou disclosest to the merry Lyacus the cares and secret counsel of the wise.”--Horace, Od., xxi. 1, 114.]

“Abducendus etiam nonnunquam animus est ad alia studia, sollicitudines, curas, negotia: loci denique mutatione, tanquam aegroti non convalescentes, saepe curandus est.”

Of which, what a wonderful example has the divine wisdom left us, that, to establish the salvation of mankind, and to conduct His glorious victory over death and sin, would do it after no other way, but at the mercy of our ordinary forms of justice subjecting the progress and issue of so high and so salutiferous an effect, to the blindness and injustice of our customs and observances; sacrificing the innocent blood of so many of His elect, and so long a loss of so many years, to the maturing of this inestimable fruit?

You will there find the same air and mien you have observed in his conversation; and though I could have borrowed some better or more favourable garb than my own, I would not have done it: for I require nothing more of these writings, but to present me to your memory such as I naturally am.

Now let us see what human reason tells us of herself and of the soul, not of the soul in general, of which almost all philosophy makes the celestial and first bodies participants; nor of that which Thales attributed to things which themselves are reputed inanimate, lead thereto by the consideration of the loadstone; but of that which appertains to us, and that we ought the best to know:--

Every one runs elsewhere, and to the future, forasmuch as no one is arrived at himself. And I was satisfied that they were profitable inconveniences; forasmuch as, first, ill scholars are to be admonished with the rod, when reason will not do, as a crooked piece of wood is by fire and straining reduced to straightness. I have a great while preached to myself to stick close to my own concerns, and separate myself from the affairs of others; yet I am still turning my eyes aside.

34.]--A poor simple boy of Lacedaemon having stolen a fox (for they more fear the shame of stupidity in stealing than we do the punishment of the knavery), and having got it under his coat, rather endured the tearing out of his bowels than he would discover his theft. And another offering incense at a sacrifice, suffered himself to be burned to the bone by a coal that fell into his sleeve, rather than disturb the ceremony.

and those which we fear the least are, peradventure, most to be feared; their sins that make the least noise are the worst:

The emperors excused the superfluity of their plays and public spectacles by reason that their authority in some sort (at least in outward appearance) depended upon the will of the people of Rome, who, time out of mind, had been accustomed to be entertained and caressed with such shows and excesses. But they were private citizens, who had nourished this custom to gratify their fellow-citizens and companions (and chiefly out of their own purses) by such profusion and magnificence it had quite another taste when the masters came to imitate it:

I should advise that those examples of severity by which ‘tis designed to retain the people in their duty, might be exercised upon the dead bodies of criminals; for to see them deprived of sepulture, to see them boiled and divided into quarters, would almost work as much upon the vulgar, as the pain they make the living endure; though that in effect be little or nothing, as God himself says, “Who kill the body, and after that have no more that they can do;”--[Luke, xii. 4.]--and the poets singularly dwell upon the horrors of this picture, as something worse than death:

These words that some make him say when he felt himself wounded: “Thou hast overcome, Nazarene”; or as others, “Content thyself, Nazarene”; would hardly have been omitted, had they been believed, by my witnesses, who, being present in the army, have set down to the least motions and words of his end; no more than certain other miracles that are reported about it.

[“You laugh at us, Coracinus, because we are not scented; I would, rather than smell well, not smell at all.”--Martial, vi. 55, 4.]

We, on the contrary, would have them at once sound, vigorous plump, high-fed, and chaste; that is to say, both hot and cold; for the marriage, which we tell them is to keep them from burning, is but small refreshment to them, as we order the matter. If they take one whose vigorous age is yet boiling, he will be proud to make it known elsewhere;

And so of the rest. I say, then, that if simplicity conducts us to a state free from evil, she leads us to a very happy one according to our condition. And yet we are not to imagine it so stupid an insensibility as to be totally without sense; for Crantor had very good reason to controvert the insensibility of Epicurus, if founded so deep that the very first attack and birth of evils were not to be perceived: “I do not approve such an insensibility as is neither possible nor to be desired.

If we would not disturb in our members the jurisdiction that appertains to them in this, ‘tis to be believed it would be the better for us, and that nature has given them a just and moderate temper both to pleasure and pain; neither can it fail of being just, being equal and common. But seeing we have enfranchised ourselves from her rules to give ourselves up to the rambling liberty of our own fancies, let us at least help to incline them to the most agreeable side.

Now let us confess that the knot of this judgment of duty principally lies in the will; there have been husbands who have suffered cuckoldom, not only without reproach or taking offence at their wives, but with singular obligation to them and great commendation of their virtue.

I have, said he, taken order for fit persons to throw our bodies into a funeral pile before my door so soon as we are dead.

The people deceive themselves; a man goes much more easily indeed by the ends, where the extremity serves for a bound, a stop, and guide, than by the middle way, large and open; and according to art, more than according to nature: but withal much less nobly and commendably.

And when the rule is concluded, by whom, I pray you? Of so many millions, there are but three men who take upon them to record their experiments: must fortune needs just hit one of these? What if another, and a hundred others, have made contrary experiments?

As if it were more to the purpose to borrow our proofs from the shops of Vascosan or Plantin, than from what is to be seen in our own village; or else, indeed, that we have not the wit to cull out and make useful what we see before us, and to judge of it clearly enough to draw it into example: for if we say that we want authority to give faith to our testimony, we speak from the purpose; forasmuch as, in my opinion, of the most ordinary, common, and known things, could we but find out their light, the greatest miracles of nature might be formed, and the most wonderful examples, especially upon the subject of human actions.

Every opinion is of force enough to cause itself to be espoused at the expense of life. The first article of that valiant oath that Greece took and observed in the Median war, was that every one should sooner exchange life for death, than their own laws for those of Persia. What a world of people do we see in the wars betwixt the Turks and the Greeks, rather embrace a cruel death than uncircumcise themselves to admit of baptism? An example of which no sort of religion is incapable.

Yet not so inevitable and useful but that Socrates thought it was enough to know so much of geometry only as to measure the land a man bought or sold; and that Polyænus, who had been a great and famous doctor in it, despised it, as full of falsity and manifest vanity, after he had once tasted the delicate fruits of the lozelly gardens of Epicurus.

We have two good historians who were eyewitnesses of his actions: one of whom, Marcellinus, in several places of his history sharply reproves an edict of his whereby he interdicted all Christian rhetoricians and grammarians to keep school or to teach, and says he could wish that act of his had been buried in silence: it is probable that had he done any more severe thing against us, he, so affectionate as he was to our party, would not have passed it over in silence.

Now, who would not enter into distrust of sciences, and doubt whether he can reap from them any solid fruit for the service of life, considering the use we put them to?

it would appear that the soul retires within, and amuses the powers of the senses. And so both the inside and the outside of man is full of infirmity and falsehood.

Cicero says--[Tusc., i. 31.]--“that to study philosophy is nothing but to prepare one’s self to die.” The reason of which is, because study and contemplation do in some sort withdraw from us our soul, and employ it separately from the body, which is a kind of apprenticeship and a resemblance of death; or, else, because all the wisdom and reasoning in the world do in the end conclude in this point, to teach us not to fear to die.

‘Tis an injury and unkindness in fortune to tender us presents that will only inspire us with a just despite that we had them not in their due season. Guide me no more; I can no longer go. Of so many parts as make up a sufficiency, patience is the most sufficient. Give the capacity of an excellent treble to the chorister who has rotten lungs, and eloquence to a hermit exiled into the deserts of Arabia.

Were we wise, we ought to rejoice and boast, as I one day heard a young gentleman of a good family very innocently do, that his mother had lost her cause, as if it had been a cough, a fever, or something very troublesome to keep.

“Quod crebro videt, non miratur, etiamsi, cur fiat, nescit. Quod ante non vidit, id, si evenerit, ostentum esse censet.”

I am of Plutarch’s mind, that Aristotle did not so much trouble his great disciple with the knack of forming syllogisms, or with the elements of geometry; as with infusing into him good precepts concerning valour, prowess, magnanimity, temperance, and the contempt of fear; and with this ammunition, sent him, whilst yet a boy, with no more than thirty thousand foot, four thousand horse, and but forty-two thousand crowns, to subjugate the empire of the whole earth. For the other acts and sciences, he says, Alexander highly indeed commended their excellence and charm, and had them in very great honour and esteem, but not ravished with them to that degree as to be tempted to affect the practice of them In his own person:

The law of resolution and constancy does not imply that we ought not, as much as in us lies, to decline and secure ourselves from the mischiefs and inconveniences that threaten us; nor, consequently, that we shall not fear lest they should surprise us: on the contrary, all decent and honest ways and means of securing ourselves from harms, are not only permitted, but, moreover, commendable, and the business of constancy chiefly is, bravely to stand to, and stoutly to suffer those inconveniences which are not possibly to be avoided. So that there is no supple motion of body, nor any movement in the handling of arms, how irregular or ungraceful soever, that we need condemn, if they serve to protect us from the blow that is made against us.

In the town of Castelnaudari, fifty heretic Albigeois at one time suffered themselves to be burned alive in one fire rather than they would renounce their opinions.

Magicians are no very good authority with me. But we experimentally see that women impart the marks of their fancy to the children they carry in the womb; witness her that was brought to bed of a Moor; and there was presented to Charles the Emperor and King of Bohemia, a girl from about Pisa, all over rough and covered with hair, whom her mother said to be so conceived by reason of a picture of St. John the Baptist, that hung within the curtains of her bed.

Granius Silvanus and Statius Proximus, after having been pardoned by Nero, killed themselves; either disdaining to live by the favour of so wicked a man, or that they might not be troubled, at some other time, to obtain a second pardon, considering the proclivity of his nature to suspect and credit accusations against worthy men.

In pursuance of the instructions which you gave me last year in your house at Montaigne, Monseigneur, I have put into a French dress, with my own hand, Raymond de Sebonde, that great Spanish theologian and philosopher; and I have divested him, so far as I could, of that rough bearing and barbaric appearance which you saw him wear at first; that, in my opinion, he is now qualified to present himself in the best company.

“So swelling surges, with a thundering roar, Driv’n on each others’ backs, insult the shore, Bound o’er the rocks, encroach upon the land, And far upon the beach heave up the sand; Then backward rapidly they take their way, Repulsed from upper ground, and seek the sea.”

[“And, worse than the iron ages, for whose crimes there is no similitude in any of Nature’s metals.”--Juvenal, xiii. 28.]