Shakespeare's Montaigne Read online

  ——nonne videmus

  Quid sibi quisque velit nescire et quærere semper,

  Commutare locum quasi onus deponere possit?

  See we not, every man in his thought’s height

  Knows not what he would have, yet seeks he straight

  To change place, as he could lay down his weight? [11]

  Every day new toys, each hour new fantasies, and our humours move and fleet with the fleetings and movings of time.

  Tales sunt hominum mentes, quali Pater ipse

  Iuppiter auctifero lustravit lumine terras.

  Such are men’s minds, as that great God of might

  Surveys the earth with increase-bearing light. [12]

  We float and waver between diverse opinions: we will nothing freely, nothing absolutely, nothing constantly. Had any man prescribed certain laws or established assured policies in his own head, in his life should we daily see to shine an equality of customs, an assured order, and an infallible relation from one thing to another. Empedocles noted this deformity [13] to be amongst the Agrigentines, that they gave themselves so over unto delights as if they should die tomorrow next, and built as if they should never die, the discourse thereof were easy to be made. [14]

  As is seen in young Cato. He that touched but one step of it hath touched all. It is an harmony of well-according tunes and which cannot contradict itself. With us it is clean contrary: so many actions, so many particular judgments are there required. The surest way (in mine opinion) were to refer them unto the next circumstances without entering into further search and without concluding any other consequence of them.

  During the late tumultuous broils of our mangled estate, it was told me that a young woman not far from me had headlong cast herself out of a high window with intent to kill herself, only to avoid the ravishment of a rascally base soldier that lay in her house who offered to force [15] her And perceiving that with the fall she had not killed herself, to make an end of her enterprise, she would have cut her own throat with a knife but that she was hindered by some that came in to her. Nevertheless, having sore wounded herself, she voluntarily confessed that the soldier had yet but urged her with importunate requests, suing-solicitations, and golden bribes. But she feared he would in the end have obtained his purpose by compulsion. By whose earnest speeches, resolute countenance, and gored blood (a true testimony of her chaste virtue) she might appear to be the lively pattern of another Lucrece. Yet know I certainly that, both before that time and afterward, she had been enjoyed of others upon easier composition. [16] And as the common saying is, fair and soft, as squeamish-honest as she seems, although you miss of your intent, conclude not rashly an inviolable chastity to be in your mistress. For a groom or a horse-keeper may find an hour to thrive in, and a dog hath a day.

  Antigonus, having taken upon him to favor a soldier of his by reason of his virtue and valour, commanded his physicians to have great care of him and see whether they could recover him of a lingering and inward disease which had long tormented him. Who being perfectly cured, he afterward perceived him to be nothing so earnest and diligent in his affairs, demanded of him how he was so changed from himself and become so cowardish. “Yourself, good sir” (answered he), have made me so, by ridding me of those infirmities which so did grieve me that I made no account of my life.” A soldier of Lucullus, having by his enemies been robbed of all he had, to revenge himself undertook a notable and desperate attempt upon them. And having recovered his losses, Lucullus conceived a very good opinion of him and, with the greatest shows of assured trust and loving kindness he could bethink himself, made especial account of him and in any dangerous enterprise seemed to trust and employ him only:

  Verbis quæ timido quoque possent addere mentem.

  With words, which to a coward might

  Add courage, had he any spright. [17]

  “Employ” (said he unto him [18]) “some wretch-stripped and robbed soldier,”

  ——(quantumvis rusticus ibit,

  Ibit eo quo vis, qui zonam perdidit, inquit.)

  (None is, saith he, so clownish, but will on,

  Where you will have him, if his purse be gone) [19]

  and absolutely refused to obey him.

  When we read that Mahomet, [20] having outrageously rated [21] Chasan, chief leader of his Ianizers, [22] because he saw his troupe well-nigh defeated by the Hungarians, and he to behave himself but faintly in the fight. Chasan, without making other reply, alone as he was and without more ado, with his weapon in his hand rushed furiously in the thickest throng of his enemies that he first met withal, of whom he was instantly slain. This may haply be deemed rather a rash conceit than a justification, [23] and a new spite than a natural prowess.

  He whom you saw yesterday so boldly venturous, wonder not if you see him a dastardly meacocke [24] tomorrow next. For either anger or necessity, company or wine, a sudden fury or the clang of a trumpet, might rouse up his heart and stir up his courage. It is no heart nor courage so framed by discourse or deliberation. These circumstances have settled the same in him. Therefore is it no marvel if by other contrary circumstances he become a craven and change copy. [25]

  This supple variation and easy-yielding contradiction which is seen in us hath made some to imagine that we had two souls, and others, two faculties, whereof everyone as best she pleaseth accompanieth and doth agitate us—the one towards good, the other towards evil. Forsomuch as such a rough diversity cannot well sort and agree in one simple subject.

  The blast of accidents doth not only remove me according to his inclination. For besides, I remove and trouble myself by the instability of my posture, and whosoever looketh narrowly about himself shall hardly see himself twice in one same state. Sometimes I give my soul one visage, and sometimes another, according unto the posture or side I lay her in. If I speak diversely of myself, it is because I look diversely upon myself. All contrarieties are found in her, according to some turn or removing, and in some fashion or other. Shamefaced, bashful, insolent, chaste, luxurious, peevish, prattling, silent, fond, doting, labourious, nice, delicate, ingenious, slow, dull, froward, [26] humorous, debonair, wise, ignorant, false in words, true-speaking, both liberal, [27] covetous, and prodigal. All these I perceive in some measure or other to be in mine, according as I stir or turn myself. And whosoever shall heedfully survey and consider himself shall find this volubility and discordance to be in himself, yea, and in his very judgement. I have nothing to say entirely, simply, and with solidity of myself, without confusion, disorder, blending, mingling; and in one word, Distinguo [28] is the most universal part of my logic.

  Although I ever purpose to speak good of good and rather to interpret those things that will bear it unto a good sense, yet is it that the strangeness of our condition admitteth that we are often urged to do well by vice itself, if well doing were not judged by the intention only.

  Therefore may not a courageous act conclude a man to be valiant. [29] He that is so, when just occasion serveth, shall ever be so and upon all occasions. If it were an habitude of virtue and not a sudden humour, it would make a man equally resolute at all assays, in all accidents. Such alone, as in company; such in a single combat, as in a set battle. For, whatsoever some say, valour is all alike, and not one in the street or town and another in the camp or field. As courageously should a man bear a sickness in his bed as a hurt in the field, and fear death no more at home in his house than abroad in an assault. We should not then see one same man enter the breach, or charge his enemy with an assured and undaunted fierceness, and afterward having escaped that, to vex, to grieve, and torment himself like unto a seely [30] woman or faint-hearted milk-sop [31] for the loss of a suit [32] or death of a child. If one chance to be carelessly base-minded in his infancy, [33] and constantly-resolute in poverty; if he be timorously-fearful at sight of a barber’s razor, [34] and afterward stoutly-undismayed against his enemies’ swords, the action is commendable, but not the man.

  Diverse Grecians (sayeth Cicero)
cannot endure to look their enemy in the face, yet are they most constant [35] in their sicknesses. Whereas the Cimbrians and Celtiberians [36] are mere contrary. Nihil enim potest esse æquabile, quod non a certa ratione proficiscatur: For nothing can bear itself even, which proceedeth not from resolved reason. [37]

  There is no valor more extreme in his kind than that of Alexander; yet it is but in species, [38] nor everywhere sufficiently full and universal. As incomparable as it is, it hath his blemishes, which is the reason that in the idlest suspicions he apprehendeth at the conspiracies of his followers against his life, we see him so earnestly to vex and so desperately to trouble himself. In search and pursuit whereof, he demeaneth himself with so vehement and indiscreet an injustice and with such a demisse [39] fear that even his natural reason is thereby subverted. Also the superstition, wherewith he is so thoroughly tainted, beareth some show of pusillanimity. [40] And the unlimited excess of the repentance he showed for the murder of Clitus is also a witness of the inequality of his courage. [41]

  Our matters are but parcels huddled up and pieces patched together, and we endeavour to acquire honour by false means and untrue tokens. Virtue will not be followed but by herself. And if at any time we borrow her mask upon some other occasion, she will as soon pull it from our face. It is a lively hue and strong dye, if the soul be once dyed with the same perfectly, and which will never fade or be gone, except it carry the skin away with it. Therefore to judge a man, we must a long time follow and very curiously mark his steps. Whether constancy do wholly subsist and continue upon her own foundation in him, Cui vivendi via considerata atque provisa est, who hath forecast and considered the way of life; [42] whether the variety of occurrences make him change his pace (I mean his way, [43] for his pace may either be hastened or slowed), let him run on: such a one (as sayeth the imprease of our good Talbot [44]) goeth before the wind.

  It is no marvel (sayeth an old writer) that hazard hath such power over us, since we live by hazard. It is impossible for him to dispose of his particular actions that hath not in gross directed his life unto one certain end. It is impossible for him to range all pieces in order that hath not a plot or form of the total frame in his head. [45] What availeth the provision of all sorts of colours unto one that knows not what he is to draw? No man makes any certain design of his life, and we deliberate of it but by parcels. A skilful archer ought first to know the mark he aimeth at and then apply his hand, his bow, his string, his arrow, and his motion accordingly. Our counsels go astray because they are not rightly addressed and have no fixed end. No wind makes for him that hath no intended port to sail unto.

  As for me, I allow not greatly of that judgment which some made of Sophocles, and to have concluded him sufficient in the managing of domestic matters against the accusation of his own son, only by the sight of one of his tragedies. [46] Nor do I commend the conjecture of the Parians sent to reform the Milesians as sufficient to the consequence they drew thence. In visiting and surveying the isle, they marked the lands that were best husbanded and observed the country houses that were best governed. And having registered the names of their owners and afterward made an assembly of the townsmen of the city, they named and instituted those owners as new governours and magistrates, judging and concluding that being good husbands and careful of their household affairs, they must consequently be so of public matters.

  We are all framed of flaps and patches, and of so shapeless and diverse a contexture, that every piece and every moment playeth his part. And there is as much difference found between us and ourselves as there is between ourselves and others. Magnam rem puta, unum hominem agere. Esteem it a great matter, to play but one man. [47] Since ambition may teach men both valour, temperance, liberality, yea, and justice. Sith [48] covetousness may settle in the mind of a shop-apprentice boy, brought up in ease and idleness, a dreadless assurance to leave his home-bred ease and forgo his place of education, and in a small bark to yield himself unto the mercy of blustering waves, merciless winds, and wrathful Neptune. And that it also teacheth discretion and wisdom. And that Venus herself ministereth resolution and hardiness unto tender youth as yet subject to the discipline of the rod, and teacheth the ruthless soldier the soft and tenderly-effeminate heart of women in their mothers’ laps: [49]

  Hac duce custodes furtim transgressa iacentes,

  Ad iuvenem tenebris sola puella venit.

  The wench by stealth her lodg’d guards having stript,

  By this guide, sole, i’th dark, to’ the yonker skipt. [50]

  It is no part of a well-grounded judgement simply to judge ourselves by our exterior actions. A man must thoroughly sound himself and dive into his heart, and there see by what wards or springs the motions stir. But forsasmuch as it is a hazardous and high enterprise, I would not have so many to meddle with it as do.

  A Custom of the Isle of Cea 1

  2.3

  IF, AS some say, to philosophate [2] be to doubt, with much more reason to rave and fantastiquize [3] as I do must necessarily be to doubt. For, to inquire and debate belongeth to a scholar, and to resolve appertains to a cathedral master. [4] But know, my cathedral, [5] it is the authority of God’s divine will, that without any contradiction doth sway us and hath her rank beyond these human and vain contestations.

  Philip being with an armed hand [6] entered the country of Peloponnesus, someone told Damidas the Lacedemonians [7] were like to endure much, if they sought not to reobtain his lost favour. “Oh varlet [8] as thou art” (answered he). “And what can they suffer who have no fear at all of death?” Agis being demanded how a man might do to live free, answered, “Despising and contemning to die.”

  These and a thousand like propositions which concur in this purpose do evidently infer something beyond the patient expecting of death itself to be suffered in this life. Witness the Lacedemonian child, taken by Antigonus and sold for a slave, who urged by his master to perform some abject service. “Thou shalt see,” (said he), “whom thou hast bought; for, it were a shame for me to serve, having liberty so near at hand.” And therewithal threw himself headlong down from the top of the house. Antipater, sharply threatening the Lacedemonians to make them yield to a certain request of his, they answered, “Shouldest thou menace us worse than death, we will rather die.” And to Philip, who having written unto them that he would hinder all their enterprises, “What? (say they), “wilt thou also hinder us from dying?”

  That is the reason why some say that the wiseman liveth as long as he ought, and not so long as he can. And that the favourablest gift nature hath bequeathed us and which removeth all means from us to complain of our condition is that she hath left us the key of the fields. She hath appointed but one entrance unto life but many a thousand ways out of it: Well may we want groundot [9] to live upon but never ground to die in, as Boiocatus [10] answered the Romans. Why dost thou complain against this world? It doth not contain thee. If thou livest in pain and sorrow, thy base courage is the cause of it. To die there wanteth but will.

  Ubique mors est: optime hoc cavit Deus,

  Eripere vitam nemo non homini potest:

  At nemo mortem: mille ad hanc aditus patent.

  Each where death is: God did this well purvey,

  No man but can from man life take away,

  But none bars death, to it lies many’a way. [11]

  And it is not a receipt [12] to one malady alone. Death is a remedy against all evils. It is a most assured haven, never to be feared and often to be sought. All comes to one period, whether man make an end of himself or whether he endure it; whether he run before his day, or whether he expect it. Whence soever it come, it is ever his own, wherever the thread be broken, it is all there; it’s the end of the web. The voluntariest death is the fairest. Life dependeth on the will of others, death on ours. In nothing should we so much accommodate ourselves to our humors as in that. Reputation doth nothing concern such an enterprise; it is folly to have any respect unto it. To live is to serve, if the liberty to die be wan
ting. The common course of curing any infirmity is ever directed at the charge [13] of life: we have incisions made into us, we are cauterized, we have limbs cut and mangled, we are let blood, we are dieted. Go we but one step further, we need no more physic [14]; we are perfectly whole. Why is not our jugular or throat-vein as much at our command as the mediane? [15] To extreme sicknesses, extreme remedies. Servius the Grammarian, being troubled with the gout, found no better means to be rid of it than to apply poison to mortify [16] his legs. He cared not whether they were Podagrees [17] or no, so they were insensible. God giveth us sufficient privilege, when he placeth us in such an estate, as life is worse than death unto us. It is weakness to yield to evils but folly to foster them.

  The Stoics say it is a convenient natural life for a wise man to forgo life, although he abound in all happiness, if he do it opportunely. And for a fool to prolong his life, albeit he be most miserable, provided he be in most part of things which they say to be according unto nature. [18] As I offend not the laws made against thieves when I cut mine own purse and carry away mine own goods, nor of destroyers when I burn mine own wood, so am I nothing tied unto laws made against murderers, if I deprive myself of mine own life.

  Hegesias was wont to say that even as the condition of life so should the quality of death depend on our election. And Diogenes meeting with the philosopher Speusippus, long time afflicted with the dropsy and therefore carried in a litter, cried out unto him, “All hail, Diogenes.” [19] “And to thee no health at all” (replied Diogenes), “that endurest to live in so wretched an estate.” True it is that a while after Speusippus, as overtired with so languishing a condition of life, compassed his own death.

  But this goeth not without some contradiction. For many are of opinion that, without the express commandment of him that hath placed us in this world, we may by no means forsake the garrison of it and that it is in the hands of God only, who therein hath placed us, not for ourselves alone but for his glory and others’ service, whenever it shall please him to discharge us hence and not for us to take leave. That we are not born for ourselves but for our country. The laws for their own interest require an account at our hands for ourselves and have a just action of murder against us. Else as destroyers of our own charge, we are punished in the other world.