the essays of montaigne, v17-第4章
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as much as that of the meanest peasant when I am at home； the reins of my
bridle being wrongly put on； or a strap flapping against my leg； will
keep me out of humour a day together。 I raise my courage； well enough
against inconveniences： lift up my eyes I cannot：
〃Sensus； o superi； sensus。〃
＇〃The senses； O ye gods； the senses。〃＇
I am at home responsible for whatever goes amiss。 Few masters （I speak
of those of medium condition such as mine）； and if there be any such；
they are more happy； can rely so much upon another； but that the greatest
part of the burden will lie upon their own shoulders。 This takes much
from my grace in entertaining visitors； so that I have； peradventure；
detained some rather out of expectation of a good dinner； than by my own
behaviour； and lose much of the pleasure I ought to reap at my own house
from the visitation and assembling of my friends。 The most ridiculous
carriage of a gentleman in his own house； is to see him bustling about
the business of the place； whispering one servant； and looking an angry
look at another： it ought insensibly to slide along； and to represent an
ordinary current； and I think it unhandsome to talk much to our guests of
their entertainment； whether by way of bragging or excuse。 I love order
and cleanliness
〃Et cantharus et lanx
Ostendunt mihi me〃
＇〃The dishes and the glasses shew me my own reflection。〃
Horace； Ep。； i。 5； 23＇
more than abundance； and at home have an exact regard to necessity；
little to outward show。 If a footman falls to cuffs at another man's
house； or stumble and throw a dish before him as he is carrying it up；
you only laugh and make a jest on't； you sleep whilst the master of the
house is arranging a bill of fare with his steward for your morrow's
entertainment。 I speak according as I do myself； quite appreciating；
nevertheless； good husbandry in general； and how pleasant quiet and
prosperous household management； carried regularly on； is to some
natures； and not wishing to fasten my own errors and inconveniences to
the thing； nor to give Plato the lie； who looks upon it as the most
pleasant employment to every one to do his particular affairs without
wrong to another。
When I travel I have nothing to care for but myself； and the laying out
my money； which is disposed of by one single precept； too many things are
required to the raking it together； in that I understand nothing； in
spending； I understand a little； and how to give some show to my expense；
which is indeed its principal use； but I rely too ambitiously upon it；
which renders it unequal and difform； and； moreover； immoderate in both
the one and the other aspect； if it makes a show； if it serve the turn；
I indiscreetly let it run； and as indiscreetly tie up my purse…strings；
if it does not shine； and does not please me。 Whatever it be； whether
art or nature； that imprints in us the condition of living by reference
to others； it does us much more harm than good； we deprive ourselves of
our own utilities； to accommodate appearances to the common opinion：
we care not so much what our being is； as to us and in reality； as what
it is to the public observation。 Even the properties of the mind； and
wisdom itself； seem fruitless to us； if only enjoyed by ourselves； and if
it produce not itself to the view and approbation of others。 There is a
sort of men whose gold runs in streams underground imperceptibly； others
expose it all in plates and branches； so that to the one a liard is worth
a crown； and to the others the inverse： the world esteeming its use and
value； according to the show。 All over…nice solicitude about riches
smells of avarice： even the very disposing of it； with a too systematic
and artificial liberality； is not worth a painful superintendence and
solicitude： he； that will order his expense to just so much； makes it too
pinched and narrow。 The keeping or spending are； of themselves；
indifferent things； and receive no colour of good or ill； but according
to the application of the will。
The other cause that tempts me out to these journeys is； inaptitude for
the present manners in our state。 I could easily console myself for this
corruption in regard to the public interest：
〃Pejoraque saecula ferri
Temporibus； quorum sceleri non invenit ipsa
Nomen； et a nullo posuit natura metallo；〃
＇〃And； worse than the iron ages； for whose crimes there is no
similitude in any of Nature's metals。〃Juvenal； xiii。 28。＇
but not to my own。 I am； in particular； too much oppressed by them： for；
in my neighbourhood； we are； of late； by the long licence of our civil
wars； grown old in so riotous a form of state；
〃Quippe ubi fas versum atque nefas；〃
＇〃Where wrong and right have changed places。〃
Virgil； Georg。； i。 504。＇
that in earnest； 'tis a wonder how it can subsist：
〃Armati terram exercent； semperque recentes
Convectare juvat praedas； et vivere rapto。〃
＇〃Men plough； girt with arms； ever delighting in fresh robberies；
and living by rapine。〃AEneid； vii。 748。＇
In fine； I see by our example； that the society of men is maintained and
held together； at what price soever； in what condition soever they are
placed； they still close and stick together； both moving and in heaps； as
ill united bodies； that； shuffled together without order； find of
themselves a means to unite and settle； often better than they could have
been disposed by art。 King Philip mustered up a rabble of the most
wicked and incorrigible rascals he could pick out； and put them all
together into a city he had caused to be built for that purpose； which
bore their name： I believe that they； even from vices themselves； erected
a government amongst them； and a commodious and just society。 I see； not
one action； or three； or a hundred； but manners； in common and received
use； so ferocious； especially in inhumanity and treachery； which are to
me the worst of all vices； that I have not the heart to think of them
without horror； and almost as much admire as I detest them： the exercise
of these signal villainies carries with it as great signs of vigour and
force of soul； as of error and disorder。 Necessity reconciles and brings
men together； and this accidental connection afterwards forms itself into
laws： for there have been such； as savage as any human opinion could
conceive； who； nevertheless； have maintained their body with as much
health and length of life as any Plato or Aristotle could invent。 And
certainly； all these descriptions of polities； feigned by art； are found
to be ridiculous and unfit to be put in practice。
These great and tedious debates about the best form of society； and the
most commodious rules to bind us； are debates only proper for the
exercise of our wits； as in the arts there are several subjects which
have their being in agitation and controversy； and have no life but
there。 Such an idea of government might be of some value in a new world；
but we take a world already made； and formed to certain customs； we do
not beget it； as Pyrrha or Cadmus did。 By what means soever we may have
the privilege to redress and reform it anew； we can hardly writhe it from
its wonted bent； but we shall break all。 Solon being asked whether he
had established the best laws he could for the Athenians； 〃Yes；〃 said he；
〃of those they would have received。〃 Varro excuses himself after the
same manner： 〃that if he were to begin to write of religion； he would say
what he believed； but seeing it was already received； he would write
rather according to use than nature。〃
Not according to opinion； but in truth and reality； the best and most
excellent government for every nation is that under which it is
maintained： its form and essential convenience depend upon custom。
We are apt to be displeased at the present condition； but I；
nevertheless； maintain that to desire command in a few＇an oligarchy。＇
in a republic； or another sort of government in monarchy than that
already establ
