But the world will be talking. I know, a hundred honest men cuckolds, honestly and not unbeseemingly; a worthy man is pitied, not disesteemed for it. Order it so that your virtue may conquer your misfortune; that good men may curse the occasion, and that he who wrongs you may tremble but to think on't. And, moreover, who escapes being talked of at the same rate, from the least even to the greatest?

"Tot qui legionibus imperitivit Et melior quam to multis fuit, improbe, rebus."

["Many who have commanded legions, many a man much better far than you, you rascal."—Lucretius, iii. 1039, 1041.]

Seest thou how many honest men are reproached with this in thy presence; believe that thou art no more spared elsewhere. But, the very ladies will be laughing too; and what are they so apt to laugh at in this virtuous age of ours as at a peaceable and well-composed marriage? Each amongst you has made somebody cuckold; and nature runs much in parallel, in compensation, and turn for turn. The frequency of this accident ought long since to have made it more easy; 'tis now passed into custom.

Miserable passion! which has this also, that it is incommunicable,

"Fors etiam nostris invidit questibus aures;"

["Fortune also refuses ear to our complaints." —Catullus, lxvii.]

for to what friend dare you intrust your griefs, who, if he does not laugh at them, will not make use of the occasion to get a share of the quarry? The sharps, as well as the sweets of marriage, are kept secret by the wise; and amongst its other troublesome conditions this to a prating fellow, as I am, is one of the chief, that custom has rendered it indecent and prejudicial to communicate to any one all that a man knows and all that a man feels. To give women the same counsel against jealousy would be so much time lost; their very being is so made up of suspicion, vanity, and curiosity, that to cure them by any legitimate way is not to be hoped. They often recover of this infirmity by a form of health much more to be feared than the disease itself; for as there are enchantments that cannot take away the evil but by throwing it upon another, they also willingly transfer this ever to their husbands, when they shake it off themselves. And yet I know not, to speak truth, whether a man can suffer worse from them than their jealousy; 'tis the most dangerous of all their conditions, as the head is of all their members. Pittacus used to say,—[Plutarch, On Contentment, c. II.]— that every one had his trouble, and that his was the jealous head of his wife; but for which he should think himself perfectly happy. A mighty inconvenience, sure, which could poison the whole life of so just, so wise, and so valiant a man; what must we other little fellows do? The senate of Marseilles had reason to grant him his request who begged leave to kill himself that he might be delivered from the clamour of his wife; for 'tis a mischief that is never removed but by removing the whole piece; and that has no remedy but flight or patience, though both of them very hard. He was, methinks, an understanding fellow who said, 'twas a happy marriage betwixt a blind wife and a deaf husband.

Let us also consider whether the great and violent severity of obligation we enjoin them does not produce two effects contrary to our design namely, whether it does not render the pursuants more eager to attack, and the women more easy to yield. For as to the first, by raising the value of the place, we raise the value and the desire of the conquest. Might it not be Venus herself, who so cunningly enhanced the price of her merchandise, by making the laws her bawds; knowing how insipid a delight it would be that was not heightened by fancy and hardness to achieve? In short, 'tis all swine's flesh, varied by sauces, as Flaminius' host said. Cupid is a roguish god, who makes it his sport to contend with devotion and justice: 'tis his glory that his power mates all powers, and that all other rules give place to his:

"Materiam culpae prosequiturque suae."

["And seeks out a matter (motive) for his crimes." —Ovid, Trist., iv. I. 34.]

As to the second point; should we not be less cuckolds, if we less feared to be so? according to the humour of women whom interdiction incites, and who are more eager, being forbidden:

"Ubi velis, nolunt; ubi nolis, volunt ultro; Concessa pudet ire via."

["Where thou wilt, they won't; where thou wilt not, they spontaneously agree; they are ashamed to go in the permitted path." —Terence, Eunuchus, act iv., sc. 8, v 43]

What better interpretation can we make of Messalina's behaviour? She, at first, made her husband a cuckold in private, as is the common use; but, bringing her business about with too much ease, by reason of her husband's stupidity, she soon scorned that way, and presently fell to making open love, to own her lovers, and to favour and entertain them in the sight of all: she would make him know and see how she used him. This animal, not to be roused with all this, and rendering her pleasures dull and flat by his too stupid facility, by which he seemed to authorise and make them lawful; what does she? Being the wife of a living and healthful emperor, and at Rome, the theatre of the world, in the face of the sun, and with solemn ceremony, and to Silius, who had long before enjoyed her, she publicly marries herself one day that her husband was gone out of the city. Does it not seem as if she was going to become chaste by her husband's negligence? or that she sought another husband who might sharpen her appetite by his jealousy, and who by watching should incite her? But the first difficulty she met with was also the last: this beast suddenly roused these sleepy, sluggish sort of men are often the most dangerous: I have found by experience that this extreme toleration, when it comes to dissolve, produces the most severe revenge; for taking fire on a sudden, anger and fury being combined in one, discharge their utmost force at the first onset,

"Irarumque omnes effundit habenas:"

["He let loose his whole fury."—AEneid, xii. 499.]

he put her to death, and with her a great number of those with whom she had intelligence, and even one of them who could not help it, and whom she had caused to be forced to her bed with scourges.

What Virgil says of Venus and Vulcan, Lucretius had better expressed of a stolen enjoyment betwixt her and Mars:

"Belli fera moenera Mavors Armipotens regit, ingremium qui saepe tuum se Rejictt, aeterno devinctus vulnere amoris ............................ Pascit amore avidos inhians in te, Dea, visus, Eque tuo pendet resupini spiritus ore Hunc tu, Diva, tuo recubantem corpore sancto Circumfusa super, suaveis ex ore loquelas Funde."

["Mars, the god of wars, who controls the cruel tasks of war, often reclines on thy bosom, and greedily drinks love at both his eyes, vanquished by the eternal wound of love: and his breath, as he reclines, hangs on thy lips; bending thy head over him as he lies upon thy sacred person, pour forth sweet and persuasive words." —Lucretius, i. 23.]

When I consider this rejicit, fiascit, inhians, ynolli, fovet, medullas, labefacta, pendet, percurrit, and that noble circumfusa, mother of the pretty infuses; I disdain those little quibbles and verbal allusions that have since sprung up. Those worthy people stood in need of no subtlety to disguise their meaning; their language is downright, and full of natural and continued vigour; they are all epigram; not only the tail, but the head, body, and feet. There is nothing forced, nothing languishing, but everything keeps the same pace:

"Contextus totes virilis est; non sunt circa flosculos occupati."

["The whole contexture is manly; they don't occupy themselves with little flowers of rhetoric."—Seneca, Ep., 33.]

'Tis not a soft eloquence, and without offence only; 'tis nervous and solid, that does not so much please, as it fills and ravishes the greatest minds. When I see these brave forms of expression, so lively, so profound, I do not say that 'tis well said, but well thought. 'Tis the sprightliness of the imagination that swells and elevates the words:

"Pectus est quod disertum Tacit."

["The heart makes the man eloquent."—Quintilian, x. 7.]

Our people call language, judgment, and fine words, full conceptions. This painting is not so much carried on by dexterity of hand as by having the object more vividly imprinted in the soul. Gallus speaks simply because he conceives simply: Horace does not content himself with a superficial expression; that would betray him; he sees farther and more clearly into things; his mind breaks into and rummages all the magazine of words and figures wherewith to express himself, and he must have them more than ordinary, because his conception is so. Plutarch says' that he sees the Latin tongue by the things: 'tis here the same: the sense illuminates and produces the words, no more words of air, but of flesh and bone; they signify more than they say. Moreover, those who are not well skilled in a language present some image of this; for in Italy I said whatever I had a mind to in common discourse, but in more serious talk, I durst not have trusted myself with an idiom that I could not wind and turn out of its ordinary pace; I would have a power of introducing something of my own.

The handling and utterance of fine wits is that which sets off language; not so much by innovating it, as by putting it to more vigorous and various services, and by straining, bending, and adapting it to them. They do not create words, but they enrich their own, and give them weight and signification by the uses they put them to, and teach them unwonted motions, but withal ingeniously and discreetly. And how little this talent is given to all is manifest by the many French scribblers of this age: they are bold and proud enough not to follow the common road, but want of invention and discretion ruins them; there is nothing seen in their writings but a wretched affectation of a strange new style, with cold and absurd disguises, which, instead of elevating, depress the matter: provided they can but trick themselves out with new words, they care not what they signify; and to bring in a new word by the head and shoulders, they leave the old one, very often more sinewy and significant than the other.

There is stuff enough in our language, but there is a defect in cutting out: for there is nothing that might not be made out of our terms of hunting and war, which is a fruitful soil to borrow from; and forms of speaking, like herbs, improve and grow stronger by being transplanted. I find it sufficiently abundant, but not sufficiently pliable and vigorous; it commonly quails under a powerful conception; if you would maintain the dignity of your style, you will often perceive it to flag and languish under you, and there Latin steps in to its relief, as Greek does to others. Of some of these words I have just picked out we do not so easily discern the energy, by reason that the frequent use of them has in some sort abased their beauty, and rendered it common; as in our ordinary language there are many excellent phrases and metaphors to be met with, of which the beauty is withered by age, and the colour is sullied by too common handling; but that nothing lessens the relish to an understanding man, nor does it derogate from the glory of those ancient authors who, 'tis likely, first brought those words into that lustre.

The sciences treat of things too refinedly, after an artificial, very different from the common and natural, way. My page makes love, and understands it; but read to him Leo Hebraeus—[Leo the Jew, Ficinus, Cardinal Bembo, and Mario Equicola all wrote Treatises on Love.]— and Ficinus, where they speak of love, its thoughts and actions, he understands it not. I do not find in Aristotle most of my ordinary motions; they are there covered and disguised in another robe for the use of the schools. Good speed them! were I of the trade, I would as much naturalise art as they artificialise nature. Let us let Bembo and Equicola alone.

When I write, I can very well spare both the company and the remembrance of books, lest they should interrupt my progress; and also, in truth, the best authors too much humble and discourage me: I am very much of the painter's mind, who, having represented cocks most wretchedly ill, charged all his boys not to suffer any natural cock to come into his shop; and had rather need to give myself a little lustre, of the invention of Antigenides the musician, who, when he was asked to sing or play, took care beforehand that the auditory should, either before or after, be satiated with some other ill musicians. But I can hardly be without Plutarch; he is so universal and so full, that upon all occasions, and what extravagant subject soever you take in hand, he will still be at your elbow, and hold out to you a liberal and not to be exhausted hand of riches and embellishments. It vexes me that he is so exposed to be the spoil of those who are conversant with him: I can scarce cast an eye upon him but I purloin either a leg or a wing.

And also for this design of mine 'tis convenient for me for me to write at home, in a wild country, where I have nobody to assist or relieve me; where I hardly see a man who understands the Latin of his Paternoster, and of French a little less. I might have made it better elsewhere, but then the work would have been less my own; and its principal end and perfection is to be exactly mine. I readily correct an accidental error, of which I am full, as I run carelessly on; but for my ordinary and constant imperfections, it were a kind of treason to put them out. When another tells me, or that I say to myself, "Thou art too thick of figures: this is a word of rough Gascon: that is a dangerous phrase (I do not reject any of those that are used in the common streets of France; they who would fight custom with grammar are triflers): this is an ignorant discourse: this is a paradoxical discourse: that is going too far: thou makest thyself too merry at times: men will think thou sayest a thing in good earnest which thou only speakest in jest."—"Yes, I know, but I correct the faults of inadvertence, not those of custom. Do I not talk at the same rate throughout? Do I not represent myself to the life? 'Tis enough that I have done what I designed; all the world knows me in my book, and my book in me."

Now I have an apish, imitative quality: when I used to write verses (and I never made any but Latin), they evidently discovered the poet I had last read, and some of my first essays have a little exotic taste: I speak something another kind of language at Paris than I do at Montaigne. Whoever I steadfastly look upon easily leaves some impression of his upon me; whatever I consider I usurp, whether a foolish countenance, a disagreeable look, or a ridiculous way of speaking; and vices most of all, because they seize and stick to me, and will not leave hold without shaking. I swear more by imitation than by complexion: a murderous imitation, like that of the apes so terrible both in stature and strength, that Alexander met with in a certain country of the Indies, and which he would have had much ado any other way to have subdued; but they afforded him the means by that inclination of theirs to imitate whatever they saw done; for by that the hunters were taught to put on shoes in their sight, and to tie them fast with many knots, and to muffle up their heads in caps all composed of running nooses, and to seem to anoint their eyes with glue; so did those poor beasts employ their imitation to their own ruin they glued up their own eyes, haltered and bound themselves. The other faculty of playing the mimic, and ingeniously acting the words and gestures of another, purposely to make people merry and to raise their admiration, is no more in me than in a stock. When I swear my own oath, 'tis only, by God! of all oaths the most direct. They say that Socrates swore by the dog; Zeno had for his oath the same interjection at this time in use amongst the Italians, Cappari! Pythagoras swore By water and air. I am so apt, without thinking of it, to receive these superficial impressions, that if I have Majesty or Highness in my mouth three days together, they come out instead of Excellency and Lordship eight days after; and what I say to-day in sport and fooling I shall say the same to-morrow seriously. Wherefore, in writing, I more unwillingly undertake beaten arguments, lest I should handle them at another's expense. Every subject is equally fertile to me: a fly will serve the purpose, and 'tis well if this I have in hand has not been undertaken at the recommendation of as flighty a will. I may begin, with that which pleases me best, for the subjects are all linked to one another.

But my soul displeases me, in that it ordinarily produces its deepest and most airy conceits and which please me best, when I least expect or study for them, and which suddenly vanish, having at the instant, nothing to apply them to; on horseback, at table, and in bed: but most on horseback, where I am most given to think. My speaking is a little nicely jealous of silence and attention: if I am talking my best, whoever interrupts me, stops me. In travelling, the necessity of the way will often put a stop to discourse; besides which I, for the most part, travel without company fit for regular discourses, by which means I have all the leisure I would to entertain myself. It falls out as it does in my dreams; whilst dreaming I recommend them to my memory (for I am apt to dream that I dream), but, the next morning, I may represent to myself of what complexion they were, whether gay, or sad, or strange, but what they were, as to the rest, the more I endeavour to retrieve them, the deeper I plunge them in oblivion. So of thoughts that come accidentally into my head, I have no more but a vain image remaining in my memory; only enough to make me torment myself in their quest to no purpose.

Well, then, laying books aside, and more simply and materially speaking, I find, after all, that Love is nothing else but the thirst of enjoying the object desired, or Venus any other thing than the pleasure of discharging one's vessels, just as the pleasure nature gives in discharging other parts, that either by immoderation or indiscretion become vicious. According to Socrates, love is the appetite of generation by the mediation of beauty. And when I consider the ridiculous titillation of this pleasure, the absurd, crack-brained, wild motions with which it inspires Zeno and Cratippus, the indiscreet rage, the countenance inflamed with fury and cruelty in the sweetest effects of love, and then that austere air, so grave, severe, ecstatic, in so wanton an action; that our delights and our excrements are promiscuously shuffled together; and that the supreme pleasure brings along with it, as in pain, fainting and complaining; I believe it to be true, as Plato says, that the gods made man for their sport:

"Quaenam ista jocandi Saevitia!"

["With a sportive cruelty" (Or:) "What an unkindness there is in jesting!"—Claudian in Eutrop. i. 24.]

and that it was in mockery that nature has ordered the most agitative of actions and the most common, to make us equal, and to put fools and wise men, beasts and us, on a level. Even the most contemplative and prudent man, when I imagine him in this posture, I hold him an impudent fellow to pretend to be prudent and contemplative; they are the peacocks' feet that abate his pride:

"Ridentem dicere verum Quid vetat?"

["What prevents us from speaking truth with a smile?" —Horace, Sat., i. I, 24.]

They who banish serious imaginations from their sports, do, says one, like him who dares not adore the statue of a saint, if not covered with a veil. We eat and drink, indeed, as beasts do; but these are not actions that obstruct the functions of the soul, in these we maintain our advantage over them; this other action subjects all other thought, and by its imperious authority makes an ass of all Plato's divinity and philosophy; and yet there is no complaint of it. In everything else a man may keep some decorum, all other operations submit to the rules of decency; this cannot so much as in imagination appear other than vicious or ridiculous: find out, if you can, therein any serious and discreet procedure. Alexander said, that he chiefly knew himself to be mortal by this act and sleeping; sleep suffocates and suppresses the faculties of the soul; the familiarity with women likewise dissipates and exhausts them: doubtless 'tis a mark, not only of our original corruption, but also of our vanity and deformity.

On the one side, nature pushes us on to it, having fixed the most noble, useful, and pleasant of all her functions to this desire: and, on the other side, leaves us to accuse and avoid it, as insolent and indecent, to blush at it, and to recommend abstinence. Are we not brutes to call that work brutish which begets us? People of so many differing religions have concurred in several proprieties, as sacrifices, lamps, burning incense, fasts, and offerings; and amongst others, in the condemning this act: all opinions tend that way, besides the widespread custom of circumcision, which may be regarded as a punishment. We have, peradventure, reason to blame ourselves for being guilty of so foolish a production as man, and to call the act, and the parts that are employed in the act, shameful (mine, truly, are now shameful and pitiful). The Essenians, of whom Pliny speaks, kept up their country for several ages without either nurse or baby-clouts, by the arrival of strangers who, following this pretty humour, came continually to them: a whole nation being resolute, rather to hazard a total extermination, than to engage themselves in female embraces, and rather to lose the succession of men, than to beget one. 'Tis said, that Zeno never had to do with a woman but once in his life, and then out of civility, that he might not seem too obstinately to disdain the sex.

[Diogenes Laertius, vii. 13.—What is there said, however, is that Zeno seldom had commerce with boys, lest he should be deemed a very misogynist.]

Every one avoids seeing a man born, every one runs to see him die; to destroy him a spacious field is sought out in the face of the sun, but, to make him, we creep into as dark and private a corner as we can: 'tis a man's duty to withdraw himself bashfully from the light to create; but 'tis glory and the fountain of many virtues to know how to destroy what we have made: the one is injury, the other favour: for Aristotle says that to do any one a kindness, in a certain phrase of his country, is to kill him. The Athenians, to couple the disgrace of these two actions, having to purge the Isle of Delos, and to justify themselves to Apollo, interdicted at once all births and burials in the precincts thereof:

"Nostri nosmet paenitet."

["We are ashamed of ourselves."—Terence, Phoymio, i. 3, 20.]

There are some nations that will not be seen to eat. I know a lady, and of the best quality, who has the same opinion, that chewing disfigures the face, and takes away much from the ladies' grace and beauty; and therefore unwillingly appears at a public table with an appetite; and I know a man also, who cannot endure to see another eat, nor himself to be seen eating, and who is more shy of company when putting in than when putting out. In the Turkish empire, there are a great number of men who, to excel others, never suffer themselves to be seen when they make their repast: who never have any more than one a week; who cut and mangle their faces and limbs; who never speak to any one: fanatic people who think to honour their nature by disnaturing themselves; who value themselves upon their contempt of themselves, and purport to grow better by being worse. What monstrous animal is this, that is a horror to himself, to whom his delights are grievous, and who weds himself to misfortune? There are people who conceal their life:

"Exilioque domos et dulcia limina mutant,"

["And change for exile their homes and pleasant abodes." —Virgil, Georg., ii. 511.]

and withdraw them from the sight of other men; who avoid health and cheerfulness, as dangerous and prejudicial qualities. Not only many sects, but many peoples, curse their birth, and bless their death; and there is a place where the sun is abominated and darkness adored. We are only ingenious in using ourselves ill: 'tis the real quarry our intellects fly at; and intellect, when misapplied, is a dangerous tool!

"O miseri! quorum gaudia crimen habent!"

["O wretched men, whose pleasures are a crime!" —Pseudo Gallus, i. 180.]

Alas, poor man! thou hast enough inconveniences that are inevitable, without increasing them by throe own invention; and art miserable enough by nature, without being so by art; thou hast real and essential deformities enough, without forging those that are imaginary. Dost thou think thou art too much at ease unless half thy ease is uneasy? dost thou find that thou hast not performed all the necessary offices that nature has enjoined thee, and that she is idle in thee, if thou dost not oblige thyself to other and new offices? Thou dost not stick to infringe her universal and undoubted laws; but stickest to thy own special and fantastic rules, and by how much more particular, uncertain, and contradictory they are, by so much thou employest thy whole endeavour in them: the laws of thy parish occupy and bind thee: those of God and the world concern thee not. Run but a little over the examples of this kind; thy life is full of them.

Whilst the verses of these two poets, treat so reservedly and discreetly of wantonness as they do, methinks they discover it much more openly. Ladies cover their necks with network, priests cover several sacred things, and painters shadow their pictures to give them greater lustre: and 'tis said that the sun and wind strike more violently by reflection than in a direct line. The Egyptian wisely answered him who asked him what he had under his cloak, "It is hid under my cloak," said he, "that thou mayest not know what it is:" but there are certain other things that people hide only to show them. Hear that one, who speaks plainer,

"Et nudum pressi corpus ad usque meum:"

["And pressed her naked body to mine" (Or:) "My body I applied even to her naked side"—Ovid, Amor., i. 5, 24.]

methinks that he emasculates me. Let Martial turn up Venus as high as he may, he cannot shew her so naked: he who says all that is to be said gluts and disgusts us. He who is afraid to express himself, draws us on to guess at more than is meant; there is treachery in this sort of modesty, and specially when they half open, as these do, so fair a path to imagination. Both the action and description should relish of theft.

The more respectful, more timorous, more coy, and secret love of the Spaniards and Italians pleases me. I know not who of old wished his throat as long as that of a crane, that he might the longer taste what he swallowed; it had been better wished as to this quick and precipitous pleasure, especially in such natures as mine that have the fault of being too prompt. To stay its flight and delay it with preambles: all things —a glance, a bow, a word, a sign, stand for favour and recompense betwixt them. Were it not an excellent piece of thrift in him who could dine on the steam of the roast? 'Tis a passion that mixes with very little solid essence, far more vanity and feverish raving; and we should serve and pay it accordingly. Let us teach the ladies to set a better value and esteem upon themselves, to amuse and fool us: we give the last charge at the first onset; the French impetuosity will still show itself; by spinning out their favours, and exposing them in small parcels, even miserable old age itself will find some little share of reward, according to its worth and merit. He who has no fruition but in fruition, who wins nothing unless he sweeps the stakes, who takes no pleasure in the chase but in the quarry, ought not to introduce himself in our school: the more steps and degrees there are, so much higher and more honourable is the uppermost seat: we should take a pleasure in being conducted to it, as in magnificent palaces, by various porticoes and passages, long and pleasant galleries, and many windings. This disposition of things would turn to our advantage; we should there longer stay and longer love; without hope and without desire we proceed not worth a pin. Our conquest and entire possession is what they ought infinitely to dread: when they wholly surrender themselves up to the mercy of our fidelity and constancy they run a mighty hazard; they are virtues very rare and hard to be found; the ladies are no sooner ours, than we are no more theirs:

"Postquam cupidae mentis satiata libido est, Verba nihil metuere, nihil perjuria curant;"

["When our desires are once satisfied, we care little for oaths and promises."—Catullus, lxiv. 147.]

And Thrasonides, a young man of Greece, was so in love with his passion that, having, gained a mistress's consent, he refused to enjoy her, that he might not by fruition quench and stupefy the unquiet ardour of which he was so proud, and with which he so fed himself. Dearness is a good sauce to meat: do but observe how much the manner of salutation, particular to our nation, has, by its facilities, made kisses, which Socrates says are so powerful and dangerous for the stealing of hearts, of no esteem. It is a displeasing custom and injurious for the ladies, that they must be obliged to lend their lips to every fellow who has three footmen at his heels, however ill-favoured he may be in himself:

"Cujus livida naribus caninis Dependet glacies, rigetque barba . . . Centum occurrere malo culilingis:" Martial, vii. 94.

and we ourselves barely gain by it; for as the world is divided, for three beautiful women we must kiss fifty ugly ones; and to a tender stomach, like those of my age, an ill kiss overpays a good one.

In Italy they passionately court even their common women who sell themselves for money, and justify the doing so by saying, "that there are degrees of fruition, and that by such service they would procure for themselves that which is most entire; the women sell nothing but their bodies; the will is too free and too much of its own to be exposed to sale." So that these say, 'tis the will they undertake and they have reason. 'Tis indeed the will that we are to serve and gain by wooing. I abhor to imagine mine, a body without affection: and this madness is, methinks, cousin-german to that of the boy who would needs pollute the beautiful statue of Venus made by Praxiteles; or that of the furious Egyptian, who violated the dead carcase of a woman he was embalming: which was the occasion of the law then made in Egypt, that the corpses of beautiful young women, of those of good quality, should be kept three days before they should be delivered to those whose office it was to take care for the interment. Periander did more wonderfully, who extended his conjugal affection (more regular and legitimate) to the enjoyment of his wife Melissa after she was dead. Does it not seem a lunatic humour in the Moon, seeing she could no otherwise enjoy her darling Endymion, to lay-him for several months asleep, and to please herself with the fruition of a boy who stirred not but in his sleep? I likewise say that we love a body without a soul or sentiment when we love a body without its consent and desire. All enjoyments are not alike: there are some that are hectic and languishing: a thousand other causes besides good-will may procure us this favour from the ladies; this is not a sufficient testimony of affection: treachery may lurk there, as well as elsewhere: they sometimes go to't by halves:

"Tanquam thura merumque parent Absentem marmoreamve putes:"

["As if they are preparing frankincense and wine . . . you might think her absent or marble."—Martial, xi. 103, 12, and 59, 8.]

I know some who had rather lend that than their coach, and who only impart themselves that way. You are to examine whether your company pleases them upon any other account, or, as some strong-chined groom, for that only; in what degree of favour and esteem you are with them:

"Tibi si datur uni, Quem lapide illa diem candidiore notat."

["Wherefore that is enough, if that day alone is given us which she marks with a whiter stone."—Catullus, lxviii. 147.]

What if they eat your bread with the sauce of a more pleasing imagination.

"Te tenet, absentes alios suspirat amores."

["She has you in her arms; her thoughts are with other absent lovers."—Tibullus, i. 6, 35.]

What? have we not seen one in these days of ours who made use of this act for the purpose of a most horrid revenge, by that means to kill and poison, as he did, a worthy lady?

Such as know Italy will not think it strange if, for this subject, I seek not elsewhere for examples; for that nation may be called the regent of the world in this. They have more generally handsome and fewer ugly women than we; but for rare and excellent beauties we have as many as they. I think the same of their intellects: of those of the common sort, they have evidently far more brutishness is immeasurably rarer there; but in individual characters of the highest form, we are nothing indebted to them. If I should carry on the comparison, I might say, as touching valour, that, on the contrary, it is, to what it is with them, common and natural with us; but sometimes we see them possessed of it to such a degree as surpasses the greatest examples we can produce: The marriages of that country are defective in this; their custom commonly imposes so rude and so slavish a law upon the women, that the most distant acquaintance with a stranger is as capital an offence as the most intimate; so that all approaches being rendered necessarily substantial, and seeing that all comes to one account, they have no hard choice to make; and when they have broken down the fence, we may safely presume they get on fire:

"Luxuria ipsis vinculis, sicut fera bestia, irritata, deinde emissa."

["Lust, like a wild beast, being more excited by being bound, breaks from his chains with greater wildness."—Livy, xxxiv. 4.]

They must give them a little more rein:

"Vidi ego nuper equum, contra sua frena tenacem, Ore reluctanti fulminis ire modo":

["I saw, the other day, a horse struggling against his bit, rush like a thunderbolt."—Ovid, Amor., iii. 4, 13.]

the desire of company is allayed by giving it a little liberty. We are pretty much in the same case they are extreme in constraint, we in licence. 'Tis a good custom we have in France that our sons are received into the best families, there to be entertained and bred up pages, as in a school of nobility; and 'tis looked upon as a discourtesy and an affront to refuse this to a gentleman. I have taken notice (for, so many families, so many differing forms) that the ladies who have been strictest with their maids have had no better luck than those who allowed them a greater liberty. There should be moderation in these things; one must leave a great deal of their conduct to their own discretion; for, when all comes to all, no discipline can curb them throughout. But it is true withal that she who comes off with flying colours from a school of liberty, brings with her whereon to repose more confidence than she who comes away sound from a severe and strict school.

Our fathers dressed up their daughters' looks in bashfulness and fear (their courage and desires being the same); we ours in confidence and assurance; we understand nothing of the matter; we must leave it to the Sarmatian women, who may not lie with a man till with their own hands they have first killed another in battle. For me, who have no other title left me to these things but by the ears, 'tis sufficient if, according to the privilege of my age, they retain me for one of their counsel. I advise them then, and us men too, to abstinence; but if the age we live in will not endure it, at least modesty and discretion. For, as in the story of Aristippus, who, speaking to some young men who blushed to see him go into a scandalous house, said "the vice is in not coming out, not in going in," let her who has no care of her conscience have yet some regard to her reputation; and though she be rotten within, let her carry a fair outside at least.

I commend a gradation and delay in bestowing their favours: Plato 'declares that, in all sorts of love, facility and promptness are forbidden to the defendant. 'Tis a sign of eagerness which they ought to disguise with all the art they have, so rashly, wholly, and hand-over-hand to surrender themselves. In carrying themselves orderly and measuredly in the granting their last favours, they much more allure our desires and hide their own. Let them still fly before us, even those who have most mind to be overtaken: they better conquer us by flying, as the Scythians did. To say the truth, according to the law that nature has imposed upon them, it is not properly for them either to will or desire; their part is to suffer, obey, and consent and for this it is that nature has given them a perpetual capacity, which in us is but at times and uncertain; they are always fit for the encounter, that they may be always ready when we are so "Pati natee."-["Born to suffer."-Seneca, Ep., 95.]—And whereas she has ordered that our appetites shall be manifest by a prominent demonstration, she would have theirs to be hidden and concealed within, and has furnished them with parts improper for ostentation, and simply defensive. Such proceedings as this that follows must be left to the Amazonian licence: Alexander marching his army through Hyrcania, Thalestris, Queen of the Amazons, came with three hundred light horse of her own-sex, well mounted, and armed, having left the remainder of a very great, army that followed her behind the neighbouring mountains to give him a visit; where she publicly and in plain terms told him that the fame of his valour and victories had brought her thither to see him, and to make him an offer of her forces to assist him in the pursuit of his enterprises; and that, finding him so handsome, young, and vigorous, she, who was also perfect in all those qualities, advised that they might lie together, to the end that from the most valiant woman of the world and the bravest man then living, there might spring some great and wonderful issue for the time to come. Alexander returned her thanks for all the rest; but, to give leisure for the accomplishment of her last demand, he detained her thirteen days in that place, which were spent in royal feasting and jollity, for the welcome of so courageous a princess.

We are, almost throughout, unjust judges of their actions, as they are of ours. I confess the truth when it makes against me, as well as when 'tis on my side. 'Tis an abominable intemperance that pushes them on so often to change, and that will not let them limit their affection to any one person whatever; as is evident in that goddess to whom are attributed so many changes and so many lovers. But 'tis true withal that 'tis contrary to the nature of love if it be, not violent; and contrary to the nature of violence if it be constant. And they who wonder, exclaim, and keep such a clutter to find out the causes of this frailty of theirs, as unnatural and not to be believed, how comes it to pass they do not discern how often they are themselves guilty of the same, without any astonishment or miracle at all? It would, peradventure, be more strange to see the passion fixed; 'tis not a simply corporeal passion. If there be no end to avarice and ambition, there is doubtless no more in desire; it still lives after satiety; and 'tis impossible to prescribe either constant satisfaction or end; it ever goes beyond its possession. And by that means inconstancy, peradventure, is in some sort more pardonable in them than in us: they may plead, as well as we, the inclination to variety and novelty common to us both; and secondly, without us, that they buy a cat in a sack: Joanna, queen of Naples, caused her first husband, Andrews, to be hanged at the bars of her window in a halter of gold and silk woven with her own hand, because in matrimonial performances she neither found his parts nor abilities answer the expectation she had conceived from his stature, beauty, youth, and activity, by which she had been caught and deceived. They may say there is more pains required in doing than in suffering; and so they are on their part always at least provided for necessity, whereas on our part it may fall out otherwise. For this reason it was, that Plato wisely made a law that before marriage, to determine of the fitness of persons, the judges should see the young men who pretended to it stripped stark naked, and the women but to the girdle only. When they come to try us they do not, perhaps, find us worthy of their choice:

"Experta latus, madidoque simillima loro Inguina, nec lassa stare coacta manu, Deserit imbelles thalamos."

["After using every endeavour to arouse him to action, she quits the barren couch."—Martial, vii. 58.]

'Tis not enough that a man's will be good; weakness and insufficiency lawfully break a marriage,

"Et quaerendum aliunde foret nervosius illud, Quod posset zonam solvere virgineam:"

["And seeks a more vigorous lover to undo her virgin zone." —Catullus, lxvii. 27.]

why not? and according to her own standard, an amorous intelligence, more licentious and active,

"Si blando nequeat superesse labori."

["If his strength be unequal to the pleasant task." —Virgil, Georg., iii. 127.]

But is it not great impudence to offer our imperfections and imbecilities, where we desire to please and leave a good opinion and esteem of ourselves? For the little that I am able to do now:

"Ad unum Mollis opus."

["Fit but for once."—Horace, Epod., xii. 15.]

I would not trouble a woman, that I am to reverence and fear:

"Fuge suspicari, Cujus undenum trepidavit aetas Claudere lustrum."

["Fear not him whose eleventh lustrum is closed." —Horace, Od., ii. 4, 12, limits it to the eighth.]

Nature should satisfy herself in having rendered this age miserable, without rendering it ridiculous too. I hate to see it, for one poor inch of pitiful vigour which comes upon it but thrice a week, to strut and set itself out with as much eagerness as if it could do mighty feats; a true flame of flax; and laugh to see it so boil and bubble and then in a moment so congealed and extinguished. This appetite ought to appertain only to the flower of beautiful youth: trust not to its seconding that indefatigable, full, constant, magnanimous ardour you think in you, for it will certainly leave you in a pretty corner; but rather transfer it to some tender, bashful, and ignorant boy, who yet trembles at the rod, and blushes:

"Indum sanguineo veluti violaverit ostro Si quis ebur, vel mista rubent ubi lilia multa Alba rosa."

["As Indian ivory streaked with crimson, or white lilies mixed with the damask rose."—AEneid, xii. 67.]

Who can stay till the morning without dying for shame to behold the disdain of the fair eyes of her who knows so well his fumbling impertinence,

"Et taciti fecere tamen convicia vultus,"

["Though she nothing say, her looks betray her anger." —Ovid, Amor., i. 7, 21.]

has never had the satisfaction and the glory of having cudgelled them till they were weary, with the vigorous performance of one heroic night. When I have observed any one to be vexed with me, I have not presently accused her levity, but have been in doubt, if I had not reason rather to complain of nature; she has doubtless used me very uncivilly and unkindly:

"Si non longa satis, si non bene mentula crassa Nimirum sapiunt, videntque parvam Matronae quoque mentulam illibenter:"

[The first of these verses is the commencement of an epigram of the Veterum Poetayurra Catalecta, and the two others are from an epigram in the same collection (Ad Matrones). They describe untranslatably Montaigne's charge against nature, indicated in the previous passage.]

and done me a most enormous injury. Every member I have, as much one as another, is equally my own, and no other more properly makes me a man than this.

I universally owe my entire picture to the public. The wisdom of my instruction consists in liberty, in truth, in essence: disdaining to introduce those little, feigned, common, and provincial rules into the catalogue of its real duties; all natural, general, and constant, of which civility and ceremony are daughters indeed, but illegitimate. We are sure to have the vices of appearance, when we shall have had those of essence: when we have done with these, we run full drive upon the others, if we find it must be so; for there is danger that we shall fancy new offices, to excuse our negligence towards the natural ones, and to confound them: and to manifest this, is it not seen that in places where faults are crimes, crimes are but faults; that in nations where the laws of decency are most rare and most remiss, the primitive laws of common reason are better observed: the innumerable multitude of so many duties stifling and dissipating our care. The application of ourselves to light and trivial things diverts us from those that are necessary and just. Oh, how these superficial men take an easy and plausible way in comparison of ours! These are shadows wherewith we palliate and pay one another; but we do not pay, but inflame the reckoning towards that great judge, who tucks up our rags and tatters above our shameful parts, and suckles not to view us all over, even to our inmost and most secret ordures: it were a useful decency of our maidenly modesty, could it keep him from this discovery. In fine, whoever could reclaim man from so scrupulous a verbal superstition, would do the world no great disservice. Our life is divided betwixt folly and prudence: whoever will write of it but what is reverend and canonical, will leave above the one-half behind. I do not excuse myself to myself; and if I did, it should rather be for my excuses that I would excuse myself than for any other fault; I excuse myself of certain humours, which I think more strong in number than those that are on my side. In consideration of which, I will further say this (for I desire to please every one, though it will be hard to do):

"Esse unum hominem accommodatum ad tantam morum ac sermonum et voluntatum varietatem,"

["For a man to conform to such a variety of manners, discourses, and will."—Q. Cicero, De Pet. Consul, c. 14.]

that they ought not to condemn me for what I make authorities, received and approved by so many ages, to utter: and that there is no reason that for want of rhyme they should refuse me the liberty they allow even to churchmen of our nation and time, and these amongst the most notable, of which here are two of their brisk verses:

"Rimula, dispeream, ni monogramma tua est."

"Un vit d'amy la contente et bien traicte:"

[St. Gelais, (Euvres Poetiques), p. 99, ed. of Lyons, 1574.]

besides how many others. I love modesty; and 'tis not out of judgment that I have chosen this scandalous way of speaking; 'tis nature that has chosen it for me. I commend it not, no more than other forms that are contrary to common use: but I excuse it, and by circumstances both general and particular, alleviate its accusation.

But to proceed. Whence, too, can proceed that usurpation of sovereign authority you take upon you over the women, who favour you at their own expense,

"Si furtiva dedit mira munuscula nocte,"

["If, in the stealthy night, she has made strange gifts." —Catullus, lxviii. 145.]

so that you presently assume the interest, coldness, and authority of a husband? 'Tis a free contract why do you not then keep to it, as you would have them do? there is no prescription upon voluntary things. 'Tis against the form, but it is true withal, that I in my time have conducted this bargain as much as the nature of it would permit, as conscientiously and with as much colour of justice, as any other contract; and that I never pretended other affection than what I really had, and have truly acquainted them with its birth, vigour, and declination, its fits and intermissions: a man does not always hold on at the same rate. I have been so sparing of my promises, that I think I have been better than my word. They have found me faithful even to service of their inconstancy, a confessed and sometimes multiplied inconstancy. I never broke with them, whilst I had any hold at all, and what occasion soever they have given me, never broke with them to hatred or contempt; for such privacies, though obtained upon never so scandalous terms, do yet oblige to some good will: I have sometimes, upon their tricks and evasions, discovered a little indiscreet anger and impatience; for I am naturally subject to rash emotions, which, though light and short, often spoil my market. At any time they have consulted my judgment, I never stuck to give them sharp and paternal counsels, and to pinch them to the quick. If I have left them any cause to complain of me, 'tis rather to have found in me, in comparison of the modern use, a love foolishly conscientious than anything else. I have kept my, word in things wherein I might easily have been dispensed; they sometimes surrendered themselves with reputation, and upon articles that they were willing enough should be broken by the conqueror: I have, more than once, made pleasure in its greatest effort strike to the interest of their honour; and where reason importuned me, have armed them against myself; so that they ordered themselves more decorously and securely by my rules, when they frankly referred themselves to them, than they would have done by their own. I have ever, as much as I could, wholly taken upon myself alone the hazard of our assignations, to acquit them; and have always contrived our meetings after the hardest and most unusual manner, as less suspected, and, moreover, in my opinion, more accessible. They are chiefly more open, where they think they are most securely shut; things least feared are least interdicted and observed; one may more boldly dare what nobody thinks you dare, which by its difficulty becomes easy. Never had any man his approaches more impertinently generative; this way of loving is more according to discipline but how ridiculous it is to our people, and how ineffectual, who better knows than I? yet I shall not repent me of it; I have nothing there more to lose:

"Me tabula sacer Votiva paries, indicat uvida Suspendisse potenti Vestimenta maris deo:"

["The holy wall, by my votive table, shows that I have hanged up my wet clothes in honour of the powerful god of the sea." —Horace, Od., i. 5, 13.]

'tis now time to speak out. But as I might, per adventure, say to another, "Thou talkest idly, my friend; the love of thy time has little commerce with faith and integrity;"

"Haec si tu postules Ratione certa facere, nihilo plus agas, Quam si des operam, ut cum ratione insanias:"

["If you seek to make these things certain by reason, you will do no more than if you should seek to be mad in your senses." —Terence, Eun., act i., sc. i, v. 16.]

on the contrary, also, if it were for me to begin again, certainly it should be by the same method and the same progress, how fruitless soever it might be to me; folly and insufficiency are commendable in an incommendable action: the farther I go from their humour in this, I approach so much nearer to my own. As to the rest, in this traffic, I did not suffer myself to be totally carried away; I pleased myself in it, but did not forget myself. I retained the little sense and discretion that nature has given me, entire for their service and my own: a little emotion, but no dotage. My conscience, also, was engaged in it, even to debauch and licentiousness; but, as to ingratitude, treachery, malice, and cruelty, never. I would not purchase the pleasure of this vice at any price, but content myself with its proper and simple cost:

"Nullum intra se vitium est."

["Nothing is a vice in itself."—Seneca, Ep., 95.]

I almost equally hate a stupid and slothful laziness, as I do a toilsome and painful employment; this pinches, the other lays me asleep. I like wounds as well as bruises, and cuts as well as dry blows. I found in this commerce, when I was the most able for it, a just moderation betwixt these extremes. Love is a sprightly, lively, and gay agitation; I was neither troubled nor afflicted with it, but heated, and moreover, disordered; a man must stop there; it hurts nobody but fools. A young man asked the philosopher Panetius if it were becoming a wise man to be in love? "Let the wise man look to that," answered he, "but let not thou and I, who are not so, engage ourselves in so stirring and violent an affair, that enslaves us to others, and renders us contemptible to ourselves." He said true that we are not to intrust a thing so precipitous in itself to a soul that has not wherewithal to withstand its assaults and disprove practically the saying of Agesilaus, that prudence and love cannot live together. 'Tis a vain employment, 'tis true, unbecoming, shameful, and illegitimate; but carried on after this manner, I look upon it as wholesome, and proper to enliven a drowsy soul and to rouse up a heavy body; and, as an experienced physician, I would prescribe it to a man of my form and condition, as soon as any other recipe whatever, to rouse and keep him in vigour till well advanced in years, and to defer the approaches of age. Whilst we are but in the suburbs, and that the pulse yet beats:

"Dum nova canities, dum prima et recta senectus, Dum superest lachesi quod torqueat, et pedibus me Porto meis, nullo dextram subeunte bacillo,"

["Whilst the white hair is new, whilst old age is still straight shouldered, whilst there still remains something for Lachesis to spin, whilst I walk on my own legs, and need no staff to lean upon." —Juvenal, iii. 26.]

we have need to be solicited and tickled by some such nipping incitation as this. Do but observe what youth, vigour, and gaiety it inspired the good Anacreon withal: and Socrates, who was then older than I, speaking of an amorous object:

"Leaning," said he, "my shoulder to her shoulder, and my head to hers, as we were reading together in a book, I felt, without dissembling, a sudden sting in my shoulder like the biting of an insect, which I still felt above five days after, and a continual itching crept into my heart." So that merely the accidental touch, and of a shoulder, heated and altered a soul cooled and enerved by age, and the strictest liver of all mankind. And, pray, why not? Socrates was a man, and would neither be, nor seem, any other thing. Philosophy does not contend against natural pleasures, provided they be moderate, and only preaches moderation, not a total abstinence; the power of its resistance is employed against those that are adulterate and strange. Philosophy says that the appetites of the body ought not to be augmented by the mind, and ingeniously warns us not to stir up hunger by saturity; not to stuff, instead of merely filling, the belly; to avoid all enjoyments that may bring us to want; and all meats and drinks that bring thirst and hunger: as, in the service of love, she prescribes us to take such an object as may simply satisfy the body's need, and does not stir the soul, which ought only barely to follow and assist the body, without mixing in the affair. But have I not reason to hold that these precepts, which, indeed, in my opinion, are somewhat over strict, only concern a body in its best plight; and that in a body broken with age, as in a weak stomach, 'tis excusable to warm and support it by art, and by the mediation of the fancy to restore the appetite and cheerfulness it has lost of itself.

May we not say that there is nothing in us, during this earthly prison, that is purely either corporeal or spiritual; and that we injuriously break up a man alive; and that it seems but reasonable that we should carry ourselves as favourably, at least, towards the use of pleasure as we do towards that of pain! Pain was (for example) vehement even to perfection in the souls of the saints by penitence: the body had there naturally a sham by the right of union, and yet might have but little part in the cause; and yet are they not contented that it should barely follow and assist the afflicted soul: they have afflicted itself with grievous and special torments, to the end that by emulation of one another the soul and body might plunge man into misery by so much more salutiferous as it is more severe. In like manner, is it not injustice, in bodily pleasures, to subdue and keep under the soul, and say that it must therein be dragged along as to some enforced and servile obligation and necessity? 'Tis rather her part to hatch and cherish them, there to present herself, and to invite them, the authority of ruling belonging to her; as it is also her part, in my opinion, in pleasures that are proper to her, to inspire and infuse into the body all the sentiment it is capable of, and to study how to make them sweet and useful to it. For it is good reason, as they say, that the body should not pursue its appetites to the prejudice of the mind; but why is it not also the reason that the mind should not pursue hers to the prejudice of the body?

I have no other passion to keep me in breath. What avarice, ambition, quarrels, lawsuits do for others who, like me, have no particular vocation, love would much more commodiously do; it would restore to me vigilance, sobriety, grace, and the care of my person; it would reassure my countenance, so that the grimaces of old age, those deformed and dismal looks, might not come to disgrace it; would again put me upon sound and wise studies, by which I might render myself more loved and esteemed, clearing my mind of the despair of itself and of its use, and redintegrating it to itself; would divert me from a thousand troublesome thoughts, a thousand melancholic humours that idleness and the ill posture of our health loads us withal at such an age; would warm again, in dreams at least, the blood that nature is abandoning; would hold up the chin, and a little stretch out the nerves, the vigour and gaiety of life of that poor man who is going full drive towards his ruin. But I very well understand that it is a commodity hard to recover: by weakness and long experience our taste is become more delicate and nice; we ask most when we bring least, and are harder to choose when we least deserve to be accepted: and knowing ourselves for what we are, we are less confident and more distrustful; nothing can assure us of being beloved, considering our condition and theirs. I am out of countenance to see myself in company with those young wanton creatures:

"Cujus in indomito constantior inguine nervus, Quam nova collibus arbor inhaeret."

["In whose unbridled reins the vigour is more inherent than in the young tree on the hills."—Horace, Epod., xii. 19.]

To what end should we go insinuate our misery amid their gay and sprightly humour?

"Possint ut juvenes visere fervidi. Multo non sine risu, Dilapsam in cineres facem."

["As the fervid youths may behold, not without laughter, a burning torch worn to ashes."—Horace, Od., iv. 13, 21.]

They have strength and reason on their side; let us give way; we have nothing to do there: and these blossoms of springing beauty suffer not themselves to be handled by such benumbed hands nor dealt with by mere material means, for, as the old philosopher answered one who jeered him because he could not gain the favour of a young girl he made love to: "Friend, the hook will not stick in such soft cheese." It is a commerce that requires relation and correspondence: the other pleasures we receive may be acknowledged by recompenses of another nature, but this is not to be paid but with the same kind of coin. In earnest, in this sport, the pleasure I give more tickles my imagination than that they give me; now, he has nothing of generosity in him who can receive pleasure where he confers none—it must needs be a mean soul that will owe all, and can be content to maintain relations with persons to whom he is a continual charge; there is no beauty, grace, nor privacy so exquisite that a gentleman ought to desire at this rate. If they can only be kind to us out of pity, I had much rather die than live upon charity. I would have right to ask, in the style wherein I heard them beg in Italy: "Fate ben per voi,"—["Do good for yourself."]—or after the manner that Cyrus exhorted his soldiers, "Who loves himself let him follow me."—"Consort yourself," some one will say to me, "with women of your own condition, whom like fortune will render more easy to your desire." O ridiculous and insipid composition!

"Nolo Barbam vellere mortuo leoni."

["I would not pluck the beard from a dead lion."—Martial]

Xenophon lays it for an objection and an accusation against Menon, that he never made love to any but old women. For my part, I take more pleasure in but seeing the just and sweet mixture of two young beauties, or only in meditating on it in my fancy, than myself in acting second in a pitiful and imperfect conjunction;

[Which Cotton renders, "Than to be myself an actor in the second with a deformed creature."]

I leave that fantastic appetite to the Emperor Galba, who was only for old curried flesh: and to this poor wretch:

"O ego Di faciant talem to cernere possim, Caraque mutatis oscula ferre comis, Amplectique meis corpus non pingue lacertis!"

[Ovid, who (Ex. Ponto, i. 4, 49) writes to his wife, "O would the gods arrange that such I might see thee, and bring dear kisses to thy changed locks, and embrace thy withered body with my arms"]

Amongst chief deformities I reckon forced and artificial beauties: Hemon, a young boy of Chios, thinking by fine dressing to acquire the beauty that nature had denied him, came to the philosopher Arcesilaus and asked him if it was possible for a wise man to be in love—"Yes," replied he, "provided it be not with a farded and adulterated beauty like thine."

[Diogenes Laertius, iv. 36. The question was whether a wise man could love him. Cotton has "Emonez, a young courtezan of Chios."]

Ugliness of a confessed antiquity is to me less old and less ugly than another that is polished and plastered up. Shall I speak it, without the danger of having my throat cut? love, in my opinion, is not properly and naturally in its season, but in the age next to childhood,

"Quem si puellarum insereres choro, Mille sagaces falleret hospites, Discrimen obscurum, solutis Crinibus ambiguoque vultu:"

["Whom if thou shouldst place in a company of girls, it would require a thousand experts to distinguish him, with his loose locks and ambiguous countenance."—Horace, Od., ii. 5, 21.]

nor beauty neither; for whereas Homer extends it so far as to the budding of the beard, Plato himself has remarked this as rare: and the reason why the sophist Bion so pleasantly called the first appearing hairs of adolescence 'Aristogitons' and 'Harmodiuses'—[Plutarch, On Love, c.34.]— is sufficiently known. I find it in virility already in some sort a little out of date, though not so much as in old age;

"Importunus enim transvolat aridas Quercus."

["For it uncivilly passes over withered oaks." —Horace, Od., iv. 13, 9.]

and Marguerite, Queen of Navarre, like a woman, very far extends the advantage of women, ordaining that it is time, at thirty years old, to convert the title of fair into that of good. The shorter authority we give to love over our lives, 'tis so much the better for us. Do but observe his port; 'tis a beardless boy. Who knows not how, in his school they proceed contrary to all order; study, exercise, and usage are their ways for insufficiency there novices rule:

"Amor ordinem nescit."

["Love ignores rules." (Or:) "Love knows no rule." —St. Jerome, Letter to Chyomatius.]

Doubtless his conduct is much more graceful when mixed with inadvertency and trouble; miscarriages and ill successes give him point and grace; provided it be sharp and eager, 'tis no great matter whether it be prudent or no: do but observe how he goes reeling, tripping, and playing: you put him in the stocks when you guide him by art and wisdom; and he is restrained of his divine liberty when put into those hairy and callous clutches.

As to the rest, I often hear the women set out this intelligence as entirely spiritual, and disdain to put the interest the senses there have into consideration; everything there serves; but I can say that I have often seen that we have excused the weakness of their understandings in favour of their outward beauty, but have never yet seen that in favour of mind, how mature and full soever, any of them would hold out a hand to a body that was never so little in decadence. Why does not some one of them take it into her head to make that noble Socratical bargain between body and soul, purchasing a philosophical and spiritual intelligence and generation at the price of her thighs, which is the highest price she can get for them? Plato ordains in his Laws that he who has performed any signal and advantageous exploit in war may not be refused during the whole expedition, his age or ugliness notwithstanding, a kiss or any other amorous favour from any woman whatever. What he thinks to be so just in recommendation of military valour, why may it not be the same in recommendation of any other good quality? and why does not some woman take a fancy to possess over her companions the glory of this chaste love? I may well say chaste;

"Nam si quando ad praelia ventum est, Ut quondam in stipulis magnus sine viribus ignis, Incassum furit:"

["For when they sometimes engage in love's battle, his sterile ardour lights up but as the flame of a straw." —Virgil, Georg., iii. 98.]

the vices that are stifled in the thought are not the worst.

To conclude this notable commentary, which has escaped from me in a torrent of babble, a torrent sometimes impetuous and hurtful,

"Ut missum sponsi furtivo munere malum Procurrit casto virginis a gremio, Quod miserae oblitae molli sub veste locatuat, Dum adventu matris prosilit, excutitur, Atque illud prono praeceps agitur decursu Huic manat tristi conscius ore rubor."

["As when an apple, sent by a lover secretly to his mistress, falls from the chaste virgin's bosom, where she had quite forgotten it; when, starting at her mother's coming in, it is shaken out and rolls over the floor before her eyes, a conscious blush covers her face." —Catullus, lxv. 19.]

I say that males and females are cast in the same mould, and that, education and usage excepted, the difference is not great. Plato indifferently invites both the one and the other to the society of all studies, exercises, and vocations, both military and civil, in his Commonwealth; and the philosopher Antisthenes rejected all distinction betwixt their virtue and ours. It is much more easy to accuse one sex than to excuse the other; 'tis according to the saying,

"Le fourgon se moque de la paele." ["The Pot and the Kettle."]



ETEXT EDITOR'S BOOKMARKS:

A gallant man does not give over his pursuit for being refused A lady could not boast of her chastity who was never tempted Appetite is more sharp than one already half-glutted by the eyes Bashfulness is an ornament to youth, but a reproach to old age Certain other things that people hide only to show them Chiefly knew himself to be mortal by this act Dearness is a good sauce to meat Each amongst you has made somebody cuckold Eat your bread with the sauce of a more pleasing imagination Evade this tormenting and unprofitable knowledge Feminine polity has a mysterious procedure Few men have made a wife of a mistress, who have not repented it First thing to be considered in love matters: a fitting time Friend, the hook will not stick in such soft cheese. Give the ladies a cruel contempt of our natural furniture Guess at our meaning under general and doubtful terms Hate all sorts of obligation and restraint Have ever had a great respect for her I loved Have no other title left me to these things but by the ears Heat and stir up their imagination, and then we find fault Husbands hate their wives only because they themselves do wrong I am apt to dream that I dream I do not say that 'tis well said, but well thought I had much rather die than live upon charity. I was always superstitiously afraid of giving offence If I am talking my best, whoever interrupts me, stops me If they can only be kind to us out of pity In everything else a man may keep some decorum In those days, the tailor took measure of it Inclination to variety and novelty common to us both Inconsiderate excuses are a kind of self-accusation Interdiction incites, and who are more eager, being forbidden It happens, as with cages, the birds without despair to get in Jealousy: no remedy but flight or patience Judgment of duty principally lies in the will Ladies are no sooner ours, than we are no more theirs "Let a man take which course he will," said he; "he will repent." Let us not be ashamed to speak what we are not ashamed to think Love is the appetite of generation by the mediation of beauty Love shamefully and dishonestly cured by marriage Love them the less for our own faults Love, full, lively, and sharp; a pleasure inflamed by difficulty Man must approach his wife with prudence and temperance Marriage rejects the company and conditions of love Men make them (the rules) without their (women's) help Misfortunes that only hurt us by being known Modesty is a foolish virtue in an indigent person (Homer) Most of my actions are guided by example, not by choice Neither continency nor virtue where there are no opposing desire No doing more difficult than that not doing, nor more active O wretched men, whose pleasures are a crime O, the furious advantage of opportunity! Observed the laws of marriage, than I either promised or expect One may more boldly dare what nobody thinks you dare Order it so that your virtue may conquer your misfortune Plato says, that the gods made man for their sport Pleasure of telling (a pleasure little inferior to that of doing) Priest shall on the wedding-day open the way to the bride Prudent man, when I imagine him in this posture Rage compelled to excuse itself by a pretence of good-will Rather be a less while old than be old before I am really so Represented her a little too passionate for a married Venus Revenge more wounds our children than it heals us Sex: To put fools and wise men, beasts and us, on a level Sharps and sweets of marriage, are kept secret by the wise Sins that make the least noise are the worst Sleep suffocates and suppresses the faculties of the soul Sufficiently covered by their virtue without any other robe The best authors too much humble and discourage me The impulse of nature, which is a rough counsellor The privilege of the mind to rescue itself from old age Their disguises and figures only serve to cosen fools There is no allurement like modesty, if it be not rude These sleepy, sluggish sort of men are often the most dangerous They better conquer us by flying They buy a cat in a sack They err as much who too much forbear Venus They must become insensible and invisible to satisfy us They who would fight custom with grammar are triflers Those which we fear the least are, peradventure, most to be fear Those within (marriage) despair of getting out Tis all swine's flesh, varied by sauces To what friend dare you intrust your griefs Twas a happy marriage betwixt a blind wife and a deaf husband Unjust judges of their actions, as they are of ours Very idea we invent for their chastity is ridiculous Virtue is a pleasant and gay quality We ask most when we bring least We say a good marriage because no one says to the contrary. When jealousy seizes these poor souls When their eyes give the lie to their tongue Who escapes being talked of at the same rate Wisdom has its excesses, and has no less need of moderation Would in this affair have a man a little play the servant



ESSAYS OF MICHEL DE MONTAIGNE

Translated by Charles Cotton

Edited by William Carew Hazlitt

1877



CONTENTS OF VOLUME 16.

VI. Of Coaches. VII. Of the Inconvenience of Greatness. VIII. Of the Art of Conference.



CHAPTER VI

OF COACHES

It is very easy to verify, that great authors, when they write of causes, not only make use of those they think to be the true causes, but also of those they believe not to be so, provided they have in them some beauty and invention: they speak true and usefully enough, if it be ingeniously. We cannot make ourselves sure of the supreme cause, and therefore crowd a great many together, to see if it may not accidentally be amongst them:

"Namque unam dicere causam Non satis est, verum plures, unde una tamen sit."

[Lucretius, vi. 704.—The sense is in the preceding passage.]

Do you ask me, whence comes the custom of blessing those who sneeze? We break wind three several ways; that which sallies from below is too filthy; that which breaks out from the mouth carries with it some reproach of gluttony; the third is sneezing, which, because it proceeds from the head and is without offence, we give it this civil reception: do not laugh at this distinction; they say 'tis Aristotle's.

I think I have seen in Plutarch' (who of all the authors I know, is he who has best mixed art with nature, and judgment with knowledge), his giving as a reason for the, rising of the stomach in those who are at sea, that it is occasioned by fear; having first found out some reason by which he proves that fear may produce such an effect. I, who am very subject to it, know well that this cause concerns not me; and I know it, not by argument, but by necessary experience. Without instancing what has been told me, that the same thing often happens in beasts, especially hogs, who are out of all apprehension of danger; and what an acquaintance of mine told me of himself, that though very subject to it, the disposition to vomit has three or four times gone off him, being very afraid in a violent storm, as it happened to that ancient:

"Pejus vexabar, quam ut periculum mihi succurreret;"

["I was too ill to think of danger." (Or the reverse:) "I was too frightened to be ill."—Seneca, Ep., 53. 2]

I was never afraid upon the water, nor indeed in any other peril (and I have had enough before my eyes that would have sufficed, if death be one), so as to be astounded to lose my judgment. Fear springs sometimes as much from want of judgment as from want of courage. All the dangers I have been in I have looked upon without winking, with an open, sound, and entire sight; and, indeed, a man must have courage to fear. It formerly served me better than other help, so to order and regulate my retreat, that it was, if not without fear, nevertheless without affright and astonishment; it was agitated, indeed, but not amazed or stupefied. Great souls go yet much farther, and present to us flights, not only steady and temperate, but moreover lofty. Let us make a relation of that which Alcibiades reports of Socrates, his fellow in arms: "I found him," says he, "after the rout of our army, him and Lachez, last among those who fled, and considered him at my leisure and in security, for I was mounted on a good horse, and he on foot, as he had fought. I took notice, in the first place, how much judgment and resolution he showed, in comparison of Lachez, and then the bravery of his march, nothing different from his ordinary gait; his sight firm and regular, considering and judging what passed about him, looking one while upon those, and then upon others, friends and enemies, after such a manner as encouraged those, and signified to the others that he would sell his life dear to any one who should attempt to take it from him, and so they came off; for people are not willing to attack such kind of men, but pursue those they see are in a fright." That is the testimony of this great captain, which teaches us, what we every day experience, that nothing so much throws us into dangers as an inconsiderate eagerness of getting ourselves clear of them:

"Quo timoris minus est, eo minus ferme periculi est."

["When there is least fear, there is for the most part least danger."—Livy, xxii. 5.]

Our people are to blame who say that such an one is afraid of death, when they would express that he thinks of it and foresees it: foresight is equally convenient in what concerns us, whether good or ill. To consider and judge of danger is, in some sort, the reverse to being astounded. I do not find myself strong enough to sustain the force and impetuosity of this passion of fear, nor of any other vehement passion whatever: if I was once conquered and beaten down by it, I should never rise again very sound. Whoever should once make my soul lose her footing, would never set her upright again: she retastes and researches herself too profoundly, and too much to the quick, and therefore would never let the wound she had received heal and cicatrise. It has been well for me that no sickness has yet discomposed her: at every charge made upon me, I preserve my utmost opposition and defence; by which means the first that should rout me would keep me from ever rallying again. I have no after-game to play: on which side soever the inundation breaks my banks, I lie open, and am drowned without remedy. Epicurus says, that a wise man can never become a fool; I have an opinion reverse to this sentence, which is, that he who has once been a very fool, will never after be very wise. God grants me cold according to my cloth, and passions proportionable to the means I have to withstand them: nature having laid me open on the one side, has covered me on the other; having disarmed me of strength, she has armed me with insensibility and an apprehension that is regular, or, if you will, dull.

I cannot now long endure (and when I was young could much less) either coach, litter, or boat, and hate all other riding but on horseback, both in town and country. But I can bear a litter worse than a coach; and, by the same reason, a rough agitation upon the water, whence fear is produced, better than the motions of a calm. At the little jerks of oars, stealing the vessel from under us, I find, I know not how, both my head and my stomach disordered; neither-can I endure to sit upon a tottering chair. When the sail or the current carries us equally, or that we are towed, the equal agitation does not disturb me at all; 'tis an interrupted motion that offends me, and most of all when most slow: I cannot otherwise express it. The physicians have ordered me to squeeze and gird myself about the bottom of the belly with a napkin to remedy this evil; which however I have not tried, being accustomed to wrestle with my own defects, and overcome them myself.

Would my memory serve me, I should not think my time ill spent in setting down here the infinite variety that history presents us of the use of chariots in the service of war: various, according to the nations and according to the age; in my opinion, of great necessity and effect; so that it is a wonder that we have lost all knowledge of them. I will only say this, that very lately, in our fathers' time, the Hungarians made very advantageous use of them against the Turks; having in every one of them a targetter and a musketeer, and a number of harquebuses piled ready and loaded, and all covered with a pavesade like a galliot—[Canvas spread along the side of a ship of war, in action to screen the movements of those on board.]—They formed the front of their battle with three thousand such coaches, and after the cannon had played, made them all pour in their shot upon the enemy, who had to swallow that volley before they tasted of the rest, which was no little advance; and that done, these chariots charged into their squadrons to break them and open a way for the rest; besides the use they might make of them to flank the soldiers in a place of danger when marching to the field, or to cover a post, and fortify it in haste. In my time, a gentleman on one of our frontiers, unwieldy of body, and finding no horse able to carry his weight, having a quarrel, rode through the country in a chariot of this fashion, and found great convenience in it. But let us leave these chariots of war.

As if their effeminacy—[Which Cotton translates: "as if the insignificancy of coaches." ]—had not been sufficiently known by better proofs, the last kings of our first race travelled in a chariot drawn by four oxen. Marc Antony was the first at Rome who caused himself to be drawn in a coach by lions, and a singing wench with him.

[Cytheris, the Roman courtezan.—Plutarch's Life of Antony, c. 3. This, was the same person who is introduced by Gallus under the name of Lycoris. Gallus doubtless knew her personally.]

Heliogabalus did since as much, calling himself Cybele, the mother of the gods; and also drawn by tigers, taking upon him the person of the god Bacchus; he also sometimes harnessed two stags to his coach, another time four dogs, and another four naked wenches, causing himself to be drawn by them in pomp, stark naked too. The Emperor Firmus caused his chariot to be drawn by ostriches of a prodigious size, so that it seemed rather to fly than roll.

The strangeness of these inventions puts this other fancy in my head: that it is a kind of pusillanimity in monarchs, and a testimony that they do not sufficiently understand themselves what they are, when they study to make themselves honoured and to appear great by excessive expense: it were indeed excusable in a foreign country, but amongst their own subjects, where they are in sovereign command, and may do what they please, it derogates from their dignity the most supreme degree of honour to which they can arrive: just as, methinks, it is superfluous in a private gentleman to go finely dressed at home; his house, his attendants, and his kitchen sufficiently answer for him. The advice that Isocrates gives his king seems to be grounded upon reason: that he should be splendid in plate and furniture; forasmuch as it is an expense of duration that devolves on his successors; and that he should avoid all magnificences that will in a short time be forgotten. I loved to go fine when I was a younger brother, for want of other ornament; and it became me well: there are some upon whom their rich clothes weep: We have strange stories of the frugality of our kings about their own persons and in their gifts: kings who were great in reputation, valour, and fortune. Demosthenes vehemently opposes the law of his city that assigned the public money for the pomp of their public plays and festivals: he would that their greatness should be seen in numbers of ships well equipped, and good armies well provided for; and there is good reason to condemn Theophrastus, who, in his Book on Riches, establishes a contrary opinion, and maintains that sort of expense to be the true fruit of abundance. They are delights, says Aristotle, that a only please the baser sort of the people, and that vanish from the memory as soon as the people are sated with them, and for which no serious and judicious man can have any esteem. This money would, in my opinion, be much more royally, as more profitably, justly, and durably, laid out in ports, havens, walls, and fortifications; in sumptuous buildings, churches, hospitals, colleges, the reforming of streets and highways: wherein Pope Gregory XIII. will leave a laudable memory to future times: and wherein our Queen Catherine would to long posterity manifest her natural liberality and munificence, did her means supply her affection. Fortune has done me a great despite in interrupting the noble structure of the Pont-Neuf of our great city, and depriving me of the hope of seeing it finished before I die.

Moreover, it seems to subjects, who are spectators of these triumphs, that their own riches are exposed before them, and that they are entertained at their own expense: for the people are apt to presume of kings, as we do of our servants, that they are to take care to provide us all things necessary in abundance, but not touch it themselves; and therefore the Emperor Galba, being pleased with a musician who played to him at supper, called for his money-box, and gave him a handful of crowns that he took out of it, with these words: "This is not the public money, but my own." Yet it so falls out that the people, for the most part, have reason on their side, and that the princes feed their eyes with what they have need of to fill their bellies.

Liberality itself is not in its true lustre in a sovereign hand: private men have therein the most right; for, to take it exactly, a king has nothing properly his own; he owes himself to others: authority is not given in favour of the magistrate, but of the people; a superior is never made so for his own profit, but for the profit of the inferior, and a physician for the sick person, and not for himself: all magistracy, as well as all art, has its end out of itself wherefore the tutors of young princes, who make it their business to imprint in them this virtue of liberality, and preach to them to deny nothing and to think nothing so well spent as what they give (a doctrine that I have known in great credit in my time), either have more particular regard to their own profit than to that of their master, or ill understand to whom they speak. It is too easy a thing to inculcate liberality on him who has as much as he will to practise it with at the expense of others; and, the estimate not being proportioned to the measure of the gift but to the measure of the means of him who gives it, it comes to nothing in so mighty hands; they find themselves prodigal before they can be reputed liberal. And it is but a little recommendation, in comparison with other royal virtues: and the only one, as the tyrant Dionysius said, that suits well with tyranny itself. I should rather teach him this verse of the ancient labourer: