The Essays of Montaigne, Volume 4

M >> Michel de Montaigne >> The Essays of Montaigne, Volume 4

ESSAYS OF MICHEL DE MONTAIGNE

Translated by Charles Cotton

Edited by William Carew Hazilitt

1877




CONTENTS OF VOLUME 4.

XXII. Of custom, and that we should not easily change a law received
XXIII. Various events from the same counsel.
XXIV. Of pedantry.



CHAPTER XXII

OF CUSTOM, AND THAT WE SHOULD NOT EASILY CHANGE A LAW RECEIVED

He seems to me to have had a right and true apprehension of the power of
custom, who first invented the story of a country-woman who, having
accustomed herself to play with and carry a young calf in her arms, and
daily continuing to do so as it grew up, obtained this by custom, that,
when grown to be a great ox, she was still able to bear it. For, in
truth, custom is a violent and treacherous schoolmistress. She, by
little and little, slily and unperceived, slips in the foot of her
authority, but having by this gentle and humble beginning, with the
benefit of time, fixed and established it, she then unmasks a furious and
tyrannic countenance, against which we have no more the courage or the
power so much as to lift up our eyes. We see her, at every turn, forcing
and violating the rules of nature:

"Usus efficacissimus rerum omnium magister."

["Custom is the best master of all things."
--Pliny, Nat. Hist.,xxvi. 2.]

I refer to her Plato's cave in his Republic, and the physicians, who so
often submit the reasons of their art to her authority; as the story of
that king, who by custom brought his stomach to that pass, as to live by
poison, and the maid that Albertus reports to have lived upon spiders.
In that new world of the Indies, there were found great nations, and in
very differing climates, who were of the same diet, made provision of
them, and fed them for their tables; as also, they did grasshoppers,
mice, lizards, and bats; and in a time of scarcity of such delicacies, a
toad was sold for six crowns, all which they cook, and dish up with
several sauces. There were also others found, to whom our diet, and the
flesh we eat, were venomous and mortal:

"Consuetudinis magna vis est: pernoctant venatores in nive:
in montibus uri se patiuntur: pugiles, caestibus contusi,
ne ingemiscunt quidem."

["The power of custom is very great: huntsmen will lie out all
night in the snow, or suffer themselves to be burned up by the sun
on the mountains; boxers, hurt by the caestus, never utter a
groan."--Cicero, Tusc., ii. 17]

These strange examples will not appear so strange if we consider what we
have ordinary experience of, how much custom stupefies our senses. We
need not go to what is reported of the people about the cataracts of the
Nile; and what philosophers believe of the music of the spheres, that the
bodies of those circles being solid and smooth, and coming to touch and
rub upon one another, cannot fail of creating a marvellous harmony, the
changes and cadences of which cause the revolutions and dances of the
stars; but that the hearing sense of all creatures here below, being
universally, like that of the Egyptians, deafened, and stupefied with the
continual noise, cannot, how great soever, perceive it--[This passage is
taken from Cicero, "Dream of Scipio"; see his De Republica, vi. II. The
Egyptians were said to be stunned by the noise of the Cataracts.]--
Smiths, millers, pewterers, forgemen, and armourers could never be able
to live in the perpetual noise of their own trades, did it strike their
ears with the same violence that it does ours.

My perfumed doublet gratifies my own scent at first; but after I have
worn it three days together, 'tis only pleasing to the bystanders. This
is yet more strange, that custom, notwithstanding long intermissions and
intervals, should yet have the power to unite and establish the effect of
its impressions upon our senses, as is manifest in such as live near unto
steeples and the frequent noise of the bells. I myself lie at home in a
tower, where every morning and evening a very great bell rings out the
Ave Maria: the noise shakes my very tower, and at first seemed
insupportable to me; but I am so used to it, that I hear it without any
manner of offence, and often without awaking at it.

Plato--[Diogenes Laertius, iii. 38. But he whom Plato censured was not
a boy playing at nuts, but a man throwing dice.]--reprehending a boy for
playing at nuts, "Thou reprovest me," says the boy, "for a very little
thing." "Custom," replied Plato, "is no little thing." I find that our
greatest vices derive their first propensity from our most tender
infancy, and that our principal education depends upon the nurse.
Mothers are mightily pleased to see a child writhe off the neck of a
chicken, or to please itself with hurting a dog or a cat; and such wise
fathers there are in the world, who look upon it as a notable mark of a
martial spirit, when they hear a son miscall, or see him domineer over a
poor peasant, or a lackey, that dares not reply, nor turn again; and a
great sign of wit, when they see him cheat and overreach his playfellow
by some malicious treachery and deceit. Yet these are the true seeds and
roots of cruelty, tyranny, and treason; they bud and put out there, and
afterwards shoot up vigorously, and grow to prodigious bulk, cultivated
by custom. And it is a very dangerous mistake to excuse these vile
inclinations upon the tenderness of their age, and the triviality of the
subject: first, it is nature that speaks, whose declaration is then more
sincere, and inward thoughts more undisguised, as it is more weak and
young; secondly, the deformity of cozenage does not consist nor depend
upon the difference betwixt crowns and pins; but I rather hold it more
just to conclude thus: why should he not cozen in crowns since he does it
in pins, than as they do, who say they only play for pins, they would not
do it if it were for money? Children should carefully be instructed to
abhor vices for their own contexture; and the natural deformity of those
vices ought so to be represented to them, that they may not only avoid
them in their actions, but especially so to abominate them in their
hearts, that the very thought should be hateful to them, with what mask
soever they may be disguised.

I know very well, for what concerns myself, that from having been brought
up in my childhood to a plain and straightforward way of dealing, and
from having had an aversion to all manner of juggling and foul play in my
childish sports and recreations (and, indeed, it is to be noted, that the
plays of children are not performed in play, but are to be judged in them
as their most serious actions), there is no game so small wherein from my
own bosom naturally, and without study or endeavour, I have not an
extreme aversion from deceit. I shuffle and cut and make as much clatter
with the cards, and keep as strict account for farthings, as it were for
double pistoles; when winning or losing against my wife and daughter,
'tis indifferent to me, as when I play in good earnest with others, for
round sums. At all times, and in all places, my own eyes are sufficient
to look to my fingers; I am not so narrowly watched by any other, neither
is there any I have more respect to.

I saw the other day, at my own house, a little fellow, a native of
Nantes, born without arms, who has so well taught his feet to perform the
services his hands should have done him, that truly these have half
forgotten their natural office; and, indeed, the fellow calls them his
hands; with them he cuts anything, charges and discharges a pistol,
threads a needle, sews, writes, puts off his hat, combs his head, plays
at cards and dice, and all this with as much dexterity as any other could
do who had more, and more proper limbs to assist him. The money I gave
him--for he gains his living by shewing these feats--he took in his foot,
as we do in our hand. I have seen another who, being yet a boy,
flourished a two-handed sword, and, if I may so say, handled a halberd
with the mere motions of his neck and shoulders for want of hands; tossed
them into the air, and caught them again, darted a dagger, and cracked a
whip as well as any coachman in France.

But the effects of custom are much more manifest in the strange
impressions she imprints in our minds, where she meets with less
resistance. What has she not the power to impose upon our judgments and
beliefs? Is there any so fantastic opinion (omitting the gross
impostures of religions, with which we see so many great nations, and so
many understanding men, so strangely besotted; for this being beyond the
reach of human reason, any error is more excusable in such as are not
endued, through the divine bounty, with an extraordinary illumination
from above), but, of other opinions, are there any so extravagant, that
she has not planted and established for laws in those parts of the world
upon which she has been pleased to exercise her power? And therefore
that ancient exclamation was exceeding just:

"Non pudet physicum, id est speculatorem venatoremque naturae,
ab animis consuetudine imbutis petere testimonium veritatis?"

["Is it not a shame for a natural philosopher, that is, for an
observer and hunter of nature, to seek testimony of the truth from
minds prepossessed by custom?"--Cicero, De Natura Deor., i. 30.]

I do believe, that no so absurd or ridiculous fancy can enter into human
imagination, that does not meet with some example of public practice, and
that, consequently, our reason does not ground and back up. There are
people, amongst whom it is the fashion to turn their backs upon him they
salute, and never look upon the man they intend to honour. There is a
place, where, whenever the king spits, the greatest ladies of his court
put out their hands to receive it; and another nation, where the most
eminent persons about him stoop to take up his ordure in a linen cloth.
Let us here steal room to insert a story.

A French gentleman was always wont to blow his nose with his fingers (a
thing very much against our fashion), and he justifying himself for so
doing, and he was a man famous for pleasant repartees, he asked me, what
privilege this filthy excrement had, that we must carry about us a fine
handkerchief to receive it, and, which was more, afterwards to lap it
carefully up, and carry it all day about in our pockets, which, he said,
could not but be much more nauseous and offensive, than to see it thrown
away, as we did all other evacuations. I found that what he said was not
altogether without reason, and by being frequently in his company, that
slovenly action of his was at last grown familiar to me; which
nevertheless we make a face at, when we hear it reported of another
country. Miracles appear to be so, according to our ignorance of nature,
and not according to the essence of nature the continually being
accustomed to anything, blinds the eye of our judgment. Barbarians are
no more a wonder to us, than we are to them; nor with any more reason, as
every one would confess, if after having travelled over those remote
examples, men could settle themselves to reflect upon, and rightly to
confer them, with their own. Human reason is a tincture almost equally
infused into all our opinions and manners, of what form soever they are;
infinite in matter, infinite in diversity. But I return to my subject.

There are peoples, where, his wife and children excepted, no one speaks
to the king but through a tube. In one and the same nation, the virgins
discover those parts that modesty should persuade them to hide, and the
married women carefully cover and conceal them. To which, this custom,
in another place, has some relation, where chastity, but in marriage, is
of no esteem, for unmarried women may prostitute themselves to as many as
they please, and being got with child, may lawfully take physic, in the
sight of every one, to destroy their fruit. And, in another place, if a
tradesman marry, all of the same condition, who are invited to the
wedding, lie with the bride before him; and the greater number of them
there is, the greater is her honour, and the opinion of her ability and
strength: if an officer marry, 'tis the same, the same with a labourer,
or one of mean condition; but then it belongs to the lord of the place to
perform that office; and yet a severe loyalty during marriage is
afterward strictly enjoined. There are places where brothels of young
men are kept for the pleasure of women; where the wives go to war as well
as the husbands, and not only share in the dangers of battle, but,
moreover, in the honours of command. Others, where they wear rings not
only through their noses, lips, cheeks, and on their toes, but also
weighty gimmals of gold thrust through their paps and buttocks; where, in
eating, they wipe their fingers upon their thighs, genitories, and the
soles of their feet: where children are excluded, and brothers and
nephews only inherit; and elsewhere, nephews only, saving in the
succession of the prince: where, for the regulation of community in goods
and estates, observed in the country, certain sovereign magistrates have
committed to them the universal charge and overseeing of the agriculture,
and distribution of the fruits, according to the necessity of every one
where they lament the death of children, and feast at the decease of old
men: where they lie ten or twelve in a bed, men and their wives together:
where women, whose husbands come to violent ends, may marry again, and
others not: where the condition of women is looked upon with such
contempt, that they kill all the native females, and buy wives of their
neighbours to supply their use; where husbands may repudiate their wives,
without showing any cause, but wives cannot part from their husbands, for
what cause soever; where husbands may sell their wives in case of
sterility; where they boil the bodies of their dead, and afterward pound
them to a pulp, which they mix with their wine, and drink it; where the
most coveted sepulture is to be eaten by dogs, and elsewhere by birds;
where they believe the souls of the blessed live in all manner of
liberty, in delightful fields, furnished with all sorts of delicacies,
and that it is these souls, repeating the words we utter, which we call
Echo; where they fight in the water, and shoot their arrows with the most
mortal aim, swimming; where, for a sign of subjection, they lift up their
shoulders, and hang down their heads; where they put off their shoes when
they enter the king's palace; where the eunuchs, who take charge of the
sacred women, have, moreover, their lips and noses cut off, that they may
not be loved; where the priests put out their own eyes, to be better
acquainted with their demons, and the better to receive their oracles;
where every one makes to himself a deity of what he likes best; the
hunter of a lion or a fox, the fisher of some fish; idols of every human
action or passion; in which place, the sun, the moon, and the earth are
the 'principal deities, and the form of taking an oath is, to touch the
earth, looking up to heaven; where both flesh and fish is eaten raw;
where the greatest oath they take is, to swear by the name of some dead
person of reputation, laying their hand upon his tomb; where the
newyear's gift the king sends every year to the princes, his vassals, is
fire, which being brought, all the old fire is put out, and the
neighbouring people are bound to fetch of the new, every one for
themselves, upon pain of high treason; where, when the king, to betake
himself wholly to devotion, retires from his administration (which often
falls out), his next successor is obliged to do the same, and the right
of the kingdom devolves to the third in succession: where they vary the
form of government, according to the seeming necessity of affairs: depose
the king when they think good, substituting certain elders to govern in
his stead, and sometimes transferring it into the hands of the
commonality: where men and women are both circumcised and also baptized:
where the soldier, who in one or several engagements, has been so
fortunate as to present seven of the enemies' heads to the king, is made
noble: where they live in that rare and unsociable opinion of the
mortality of the soul: where the women are delivered without pain or
fear: where the women wear copper leggings upon both legs, and if a louse
bite them, are bound in magnanimity to bite them again, and dare not
marry, till first they have made their king a tender of their virginity,
if he please to accept it: where the ordinary way of salutation is by
putting a finger down to the earth, and then pointing it up toward
heaven: where men carry burdens upon their heads, and women on their
shoulders; where the women make water standing, and the men squatting:
where they send their blood in token of friendship, and offer incense to
the men they would honour, like gods: where, not only to the fourth, but
in any other remote degree, kindred are not permitted to marry: where the
children are four years at nurse, and often twelve; in which place, also,
it is accounted mortal to give the child suck the first day after it is
born: where the correction of the male children is peculiarly designed to
the fathers, and to the mothers of the girls; the punishment being to
hang them by the heels in the smoke: where they circumcise the women:
where they eat all sorts of herbs, without other scruple than of the
badness of the smell: where all things are open the finest houses,
furnished in the richest manner, without doors, windows, trunks, or
chests to lock, a thief being there punished double what they are in
other places: where they crack lice with their teeth like monkeys, and
abhor to see them killed with one's nails: where in all their lives they
neither cut their hair nor pare their nails; and, in another place, pare
those of the right hand only, letting the left grow for ornament and
bravery: where they suffer the hair on the right side to grow as long as
it will, and shave the other; and in the neighbouring provinces, some let
their hair grow long before, and some behind, shaving close the rest:
where parents let out their children, and husbands their wives, to their
guests to hire: where a man may get his own mother with child, and
fathers make use of their own daughters or sons, without scandal: where,
at their solemn feasts, they interchangeably lend their children to one
another, without any consideration of nearness of blood. In one place,
men feed upon human flesh; in another, 'tis reputed a pious office for a
man to kill his father at a certain age; elsewhere, the fathers dispose
of their children, whilst yet in their mothers' wombs, some to be
preserved and carefully brought up, and others to be abandoned or made
away. Elsewhere the old husbands lend their wives to young men; and in
another place they are in common without offence; in one place
particularly, the women take it for a mark of honour to have as many gay
fringed tassels at the bottom of their garment, as they have lain with
several men. Moreover, has not custom made a republic of women
separately by themselves? has it not put arms into their hands, and made
them raise armies and fight battles? And does she not, by her own
precept, instruct the most ignorant vulgar, and make them perfect in
things which all the philosophy in the world could never beat into the
heads of the wisest men? For we know entire nations, where death was not
only despised, but entertained with the greatest triumph; where children
of seven years old suffered themselves to be whipped to death, without
changing countenance; where riches were in such contempt, that the
meanest citizen would not have deigned to stoop to take up a purse of
crowns. And we know regions, very fruitful in all manner of provisions,
where, notwithstanding, the most ordinary diet, and that they are most
pleased with, is only bread, cresses, and water. Did not custom,
moreover, work that miracle in Chios that, in seven hundred years, it was
never known that ever maid or wife committed any act to the prejudice of
her honour?

To conclude; there is nothing, in my opinion, that she does not, or may
not do; and therefore, with very good reason it is that Pindar calls her
the ruler of the world. He that was seen to beat his father, and
reproved for so doing, made answer, that it was the custom of their
family; that, in like manner, his father had beaten his grandfather, his
grandfather his great-grandfather, "And this," says he, pointing to his
son, "when he comes to my age, shall beat me." And the father, whom the
son dragged and hauled along the streets, commanded him to stop at a
certain door, for he himself, he said, had dragged his father no farther,
that being the utmost limit of the hereditary outrage the sons used to
practise upon the fathers in their family. It is as much by custom as
infirmity, says Aristotle, that women tear their hair, bite their nails,
and eat coals and earth, and more by custom than nature that men abuse
themselves with one another.

The laws of conscience, which we pretend to be derived from nature,
proceed from custom; every one, having an inward veneration for the
opinions and manners approved and received amongst his own people,
cannot, without very great reluctance, depart from them, nor apply
himself to them without applause. In times past, when those of Crete
would curse any one, they prayed the gods to engage him in some ill
custom. But the principal effect of its power is, so to seize and
ensnare us, that it is hardly in us to disengage ourselves from its
gripe, or so to come to ourselves, as to consider of and to weigh the
things it enjoins. To say the truth, by reason that we suck it in with
our milk, and that the face of the world presents itself in this posture
to our first sight, it seems as if we were born upon condition to follow
on this track; and the common fancies that we find in repute everywhere
about us, and infused into our minds with the seed of our fathers, appear
to be the most universal and genuine; from whence it comes to pass, that
whatever is off the hinges of custom, is believed to be also off the
hinges of reason; how unreasonably for the most part, God knows.

If, as we who study ourselves have learned to do, every one who hears a
good sentence, would immediately consider how it does in any way touch
his own private concern, every one would find, that it was not so much a
good saying, as a severe lash to the ordinary stupidity of his own
judgment: but men receive the precepts and admonitions of truth, as
directed to the common sort, and never to themselves; and instead of
applying them to their own manners, do only very ignorantly and
unprofitably commit them to memory. But let us return to the empire of
custom.

Such people as have been bred up to liberty, and subject to no other
dominion but the authority of their own will, look upon all other form of
government as monstrous and contrary to nature. Those who are inured to
monarchy do the same; and what opportunity soever fortune presents them
with to change, even then, when with the greatest difficulties they have
disengaged themselves from one master, that was troublesome and grievous
to them, they presently run, with the same difficulties, to create
another; being unable to take into hatred subjection itself.

'Tis by the mediation of custom, that every one is content with the place
where he is planted by nature; and the Highlanders of Scotland no more
pant after Touraine; than the Scythians after Thessaly. Darius asking
certain Greeks what they would take to assume the custom of the Indians,
of eating the dead bodies of their fathers (for that was their use,
believing they could not give them a better nor more noble sepulture than
to bury them in their own bodies), they made answer, that nothing in the
world should hire them to do it; but having also tried to persuade the
Indians to leave their custom, and, after the Greek manner, to burn the
bodies of their fathers, they conceived a still greater horror at the
motion.--[Herodotus, iii. 38.]--Every one does the same, for use veils
from us the true aspect of things.

"Nil adeo magnum, nec tam mirabile quidquam
Principio, quod non minuant mirarier omnes Paullatim."

["There is nothing at first so grand, so admirable, which by degrees
people do not regard with less admiration."--Lucretius, ii. 1027]

Taking upon me once to justify something in use amongst us, and that was
received with absolute authority for a great many leagues round about us,
and not content, as men commonly do, to establish it only by force of law
and example, but inquiring still further into its origin, I found the
foundation so weak, that I who made it my business to confirm others, was
very near being dissatisfied myself. 'Tis by this receipt that Plato
--[Laws, viii. 6.]--undertakes to cure the unnatural and preposterous
loves of his time, as one which he esteems of sovereign virtue, namely,
that the public opinion condemns them; that the poets, and all other
sorts of writers, relate horrible stories of them; a recipe, by virtue of
which the most beautiful daughters no more allure their fathers' lust;
nor brothers, of the finest shape and fashion, their sisters' desire; the
very fables of Thyestes, OEdipus, and Macareus, having with the harmony
of their song, infused this wholesome opinion and belief into the tender
brains of children. Chastity is, in truth, a great and shining virtue,
and of which the utility is sufficiently known; but to treat of it, and
to set it off in its true value, according to nature, is as hard as 'tis
easy to do so according to custom, laws, and precepts. The fundamental
and universal reasons are of very obscure and difficult research, and our
masters either lightly pass them over, or not daring so much as to touch
them, precipitate themselves into the liberty and protection of custom,
there puffing themselves out and triumphing to their heart's content:
such as will not suffer themselves to be withdrawn from this original
source, do yet commit a greater error, and subject themselves to wild
opinions; witness Chrysippus,--[Sextus Empiricus, Pyyrhon. Hypotyp., i.
14.]--who, in so many of his writings, has strewed the little account he
made of incestuous conjunctions, committed with how near relations
soever.