“... car, comme je scay par une trop certaine expérience, il n’est aucune si douce consolation en la perte de nos amis que celle que nous aporte la science de n’avoir rien oubliéa leur dire et d’avoir eu avec eux une parfaite et entière communication.”
There are people who, when they travel, wrap themselves up, “se défendans de la contagion d’un air incogneu” in silence and suspicion. When they dine they must have the same food they get at home. Every sight and custom is bad unless it resembles those of their own village. They travel only to return. That is entirely the wrong way to set about it. We should start without any fixed idea where we are going to spend the night, or when we propose to come back; the journey is everything. Most necessary of all, but rarest good fortune, we should try to find before we start some man of our own sort who will go with us and to whom we can say the first thing that comes into our heads. For pleasure has no relish unless we share it. As for the risks – that we may catch cold or get a headache – it is always worth while to risk a little illness for the sake of pleasure. “Le plaisir est des principales espèces du profit.” Besides if we do what we like, we always do what is good for us. Doctors and wise men may object, but let us leave doctors and wise men to their own dismal philosophy. For ourselves, who are ordinary men and women, let us return thanks to Nature for her bounty by using every one of the senses she has given us; vary our state as much as possible; turn now this side, now that, to the warmth, and relish to the full before the sun goes down the kisses of youth and the echoes of a beautiful voice singing Catullus. Every season is likeable, and wet days and fine, red wine and white, company and solitude. Even sleep, that deplorable curtailment of the joy of life, can be full of dreams; and the most common actions a walk, a talk, solitude in one’s own orchard – can be enhanced and lit up by the association of the mind. Beauty is everywhere, and beauty is only two finger’s-breadth from goodness. So, in the name of health and sanity, let us not dwell on the end of the journey. Let death come upon us planting our cabbages, or on horseback, or let us steal away to some cottage and there let strangers close our eyes, for a servant sobbing or the touch of a hand would break us down. Best of all, let death find us at our usual occupations, among girls and good fellows who make no protests, no lamentations; let him find us “parmy les jeux, les festins, faceties, entretiens communs et populaires, et la musique, et des vers amoureux”. But enough of death; it is life that matters.
It is life that emerges more and more clearly as these essays reach not their end, but their suspension in full career. It is life that becomes more and more absorbing as death draws near, one’s self, one’s soul, every fact of existence: that one wears silk stockings summer and winter; puts water in one’s wine; has one’s hair cut after dinner; must have glass to drink from; has never worn spectacles; has a loud voice; carries a switch in one’s hand; bites one’s tongue; fidgets with one’s feet; is apt to scratch one’s ears; likes meat to be high; rubs one’s teeth with a napkin (thank God, they are good!); must have curtains to one’s bed; and, what is rather curious, began by liking radishes, then disliked them, and now likes them again. No fact is too little to let it slip through one’s fingers, and besides the interest of facts themselves there is the strange power we have of changing facts by the force of the imagination. Observe how the soul is always casting her own lights and shadows; makes the substantial hollow and the frail substantial; fills broad daylight with dreams; is as much excited by phantoms as by reality; and in the moment of death sports with a trifle. Observe, too, her duplicity, her complexity. She hears of a friend’s loss and sympathises, and yet has a bitter-sweet malicious pleasure in the sorrows of others. She believes; at the same time she does not believe. Observe her extraordinary susceptibility to impressions, especially in youth. A rich man steals because his father kept him short of money as a boy. This wall one builds not for oneself, but because one’s father loved building. In short, the soul is all laced about with nerves and sympathies which affect her every action, and yet, even now in 1580, no one has any clear knowledge – such cowards we are, such lovers of the smooth conventional ways – how she works or what she is except that of all things she is the most mysterious, and one’s self the greatest monster and miracle in the world. “... plus je me hante et connois, plus ma difformité m’estonne, moins je m’entens en moy.” Observe, observe perpetually, and, so long as ink and paper exist, “sans cesse et sans travail” Montaigne will write.