The Essays Chapter 12

(1, p. 14v-15).Michel de MontaigneC112 De la constanceMontaigne - Essais, Éd de Bordeaux, 1.djvuMontaigne - Essais, Éd de Bordeaux, 1.djvu/114v-15

De la Constance.
Chap. XII.

LA Loy de la resolution et de la constance ne porte
pas que nous ne nous devions couvrir, autant qu’il est en nostre
puissance, des maux et inconveniens qui nous menassent, ny par
consequent d’avoir peur qu’ils nous surpreignent. Au rebours, tous
moyens honnestes de se garentir des maux sont non seulement permis,
mais louables. Et le jeu de la constance se joue principalement à
porter patiemment les inconveniens, où il n’y a point de remede. De
maniere qu’il n’y a soupplesse de corps, ny mouvement aux armes de
main,
que nous trouvions mauvais, s’il sert à nous garantir du coup qu’on
nous rue.

Toutes-fois aux canonades, depuis qu’on leur est planté en bute,
comme les occasions de la guerre portent souvent, il est messeant de s’esbranler pour la menasse du coup : d’autant que pour sa violence et vitesse nous le tenons inevitable. Et en y a meint un, qui pour avoir ou haussé la main, ou baissé la teste, en a pour le moins appresté à rire à ses compagnons. Si est-ce qu’au voyage que l’Empereur
Charles cinquiesme fit contre nous en Provence, le Marquis de
Guast
estant allé recognoistre la Ville d’Arle, et s’estant jetté hors du
couvert d’un moulin à vent, à la faveur duquel il s’estoit approché,
fut apperceu par les Seigneurs de Bonneval et Seneschal d’Agenois,
qui se promenoient sus le theatre aux arenes. Lesquels, l’ayant
monstré au Seigneur de Villier, Commissaire de l’artillerie, il
braqua si à propos une colouvrine, que sans ce que le-dict Marquis,
voyant mettre le feu, se lança à quartier, il fut tenu qu’il en
avoit
dans le corps. Et de mesmes quelques années auparavant, Laurens de
Médicis, Duc d’Urbin, pere de la Royne, mere du Roy, assiegeant
Mondolphe, place d’Italie, aux terres qu’on nomme du Vicariat,
voyant mettre le feu à une piece qui le regardoit, bien luy servit
de
faire la cane. Car autrement le coup, qui ne luy rasa que le dessus
de
la teste, luy donnoit sans doute dans l’estomach. Pour en dire le
vray,
je ne croy pas que ces mouvemens se fissent avecques discours : car quel
jugement pouvez vous faire de la mire haute ou basse en chose si
soudaine ? Et est bien plus aisé à croire, que la fortune favorisa
leur frayeur, et que ce seroit moyen un’ autre fois aussi bien pour se
jetter dans le coup, que pour l’éviter.

Chapter XII. Of constancy.

The law of resolution and constancy does not imply that we ought not, as

much as in us lies, to decline and secure ourselves from the mischiefs

and inconveniences that threaten us; nor, consequently, that we shall not

fear lest they should surprise us: on the contrary, all decent and honest

ways and means of securing ourselves from harms, are not only permitted,

but, moreover, commendable, and the business of constancy chiefly is,

bravely to stand to, and stoutly to suffer those inconveniences which are

not possibly to be avoided. So that there is no supple motion of body,

nor any movement in the handling of arms, how irregular or ungraceful

soever, that we need condemn, if they serve to protect us from the blow

that is made against us.

Several very warlike nations have made use of a retreating and flying way

of fight as a thing of singular advantage, and, by so doing, have made

their backs more dangerous to their enemies than their faces. Of which

kind of fighting the Turks still retain something in their practice of

arms; and Socrates, in Plato, laughs at Laches, who had defined fortitude

to be a standing firm in the ranks against the enemy. "What!" says he,

"would it, then, be a reputed cowardice to overcome them by giving

ground?" urging, at the same time, the authority of Homer, who commends

in AEneas the science of flight. And whereas Laches, considering better

of it, admits the practice as to the Scythians, and, in general, all

cavalry whatever, he again attacks him with the example of the

Lacedaemonian foot--a nation of all other the most obstinate in

maintaining their ground--who, in the battle of Plataea, not being able

to break into the Persian phalanx, bethought themselves to disperse and

retire, that by the enemy supposing they fled, they might break and

disunite that vast body of men in the pursuit, and by that stratagem

obtained the victory.

As for the Scythians, 'tis said of them, that when Darius went his

expedition to subdue them, he sent, by a herald, highly to reproach their

king, that he always retired before him and declined a battle; to which

Idanthyrses,-- --for that was his name, returned

answer, that it was not for fear of him, or of any man living, that he

did so, but that it was the way of marching in practice with his nation,

who had neither tilled fields, cities, nor houses to defend, or to fear

the enemy should make any advantage of but that if he had such a stomach

to fight, let him but come to view their ancient places of sepulture, and

there he should have his fill.

Nevertheless, as to cannon-shot, when a body of men are drawn up in the

face of a train of artillery, as the occasion of war often requires, it

is unhandsome to quit their post to avoid the danger, forasmuch as by

reason of its violence and swiftness we account it inevitable; and many a

one, by ducking, stepping aside, and such other motions of fear, has

been, at all events, sufficiently laughed at by his companions. And yet,

in the expedition that the Emperor Charles V. made against us into

Provence, the Marquis de Guast going to reconnoitre the city of Arles,

and advancing out of the cover of a windmill, under favour of which he

had made his approach, was perceived by the Seigneurs de Bonneval and the

Seneschal of Agenois, who were walking upon the 'theatre aux ayenes'; who

having shown him to the Sieur de Villiers, commissary of the artillery,

he pointed a culverin so admirably well, and levelled it so exactly right

against him, that had not the Marquis, seeing fire given to it, slipped

aside, it was certainly concluded the shot had taken him full in the

body. And, in like manner, some years before, Lorenzo de' Medici, Duke

of Urbino, and father to the queen-mother-- --laying siege to Mondolfo, a place in the territories of

the Vicariat in Italy, seeing the cannoneer give fire to a piece that

pointed directly against him, it was well for him that he ducked, for

otherwise the shot, that only razed the top of his head, had doubtless

hit him full in the breast. To say truth, I do not think that these

evasions are performed upon the account of judgment; for how can any man

living judge of high or low aim on so sudden an occasion? And it is much

more easy to believe that fortune favoured their apprehension, and that

it might be as well at another time to make them face the danger, as to

seek to avoid it. For my own part, I confess I cannot forbear starting

when the rattle of a harquebuse thunders in my ears on a sudden, and in a

place where I am not to expect it, which I have also observed in others,

braver fellows than I.

Neither do the Stoics pretend that the soul of their philosopher need be

proof against the first visions and fantasies that surprise him; but, as

to a natural subjection, consent that he should tremble at the terrible

noise of thunder, or the sudden clatter of some falling ruin, and be

affrighted even to paleness and convulsion; and so in other passions,

provided his judgment remain sound and entire, and that the seat of his

reason suffer no concussion nor alteration, and that he yield no consent

to his fright and discomposure. To him who is not a philosopher, a

fright is the same thing in the first part of it, but quite another thing

in the second; for the impression of passions does not remain

superficially in him, but penetrates farther, even to the very seat of

reason, infecting and corrupting it, so that he judges according to his

fear, and conforms his behaviour to it. In this verse you may see the

true state of the wise Stoic learnedly and plainly expressed:--

"Mens immota manet; lachrymae volvuntur inanes."

The Peripatetic sage does not exempt himself totally from perturbations

of mind, but he moderates them.