easy and less hazardous. The public good requires that men should betray, and lie, and murder; but let us leave this commission to those that are more pliable and obedient.

Certes, I have often been vexed to see judges impudently making use of fraud and false hopes of pardon and favour to cozen a poor criminal into a confession of the fact alleged against him. It would become justice, and Plato himself, who countenances this manner of proceeding, to furnish me with other means more worthy of my approbation: this is a malicious justice, and I look upon it as no less violated by itself, than by others. I replied to one, not long since, that I who should hardly be drawn in to betray my prince for any private man, should be very much ashamed to betray any private man for my prince; and I do not only hate being a deceiver myself, but that any one should deceive me or others by my means; I will neither afford matter nor occasion to any such thing.

Montaigne a very

In the little I have had to negotiate betwixt our princes,1 in the divisions and subdivisions by which we are at this time torn to pieces, I have been very careful tender conscienced that they should neither be deceived in me, nor negotiator. deceive others by me. People of that sort of trade are very reserved, and pretend to be the most moderate imaginable, and to chime in as much as possible with the opinion of those with whom they have to do; but, for my part, I show myself in my true opinion, and in a form as much my own as I can; a novice and raw negotiator, I had rather fail in the affair I am about, than be wanting to myself. And yet I have hitherto had the good luck (for fortune has doubtless the best share in it), that little has passed from hand to hand with less suspicion, or with more favour and secrecy. I have a free and open way that easily insinuates itself, and obtains belief with those with whom I am to deal, at the first meeting. Sincerity, and pure truth, in what age

1 Between the King of Navarre, after- of Guise, Henry of Lorraine wards Henry IV. of France, and the Duke Thou, de Vitâ Sua, iii. 9.

See De

soever, find their opportunity and advantage; and besides, the liberty and freedom of a man, who treats without any interest of his own, is never hateful or suspected; and he may very well make use of the answer of Hyperides to the Athenians, who complained of his harsh way of speaking to them: "Gentlemen, do not consider whether or no I am freespoken, but whether I am so without a bribe, and without any advantage to my own affairs." My freedom of speech has also easily acquitted me from all suspicion of dissembling; my vehemency leaving nothing unsaid, how home and bitter soever (so that I could not have said worse behind their backs), and carrying along with it a manifest show of simplicity and indifference. I pretend to no other fruit by acting than to act, and add to it no long windings-up nor proposals; every action plays its own game; win if it can.

As to the rest, I am not biassed by any passion, either of love or hatred towards the great, nor have my will fettered either by particular injury or obligation. I look upon our kings with an affection simply loyal and respectful, neither prompted on, nor restrained by, any private interest, and I love myself for it. Neither does the general or just cause attract me otherwise than with moderation, and without animosity. I am not subject to all-in-all, thorough-going engagements. Anger and hatred are beyond the duty of justice; and are passions only useful to those who do not keep themselves strictly to their duty by simple reason: Utatur motu animi qui uti ratione non potest.2 "He only employs his passion that can make no use of his reason." All lawful and equitable intentions are moderate and equable of themselves; if otherwise, they degenerate into seditious and unlawful; this is it which makes me walk everywhere with my head erect, my face and heart open. To confess the truth, and I am not afraid to confess it, I should easily, in case of need, light up one candle to St. Michael, and another

1 Plutarch, On the Difference between a Flatterer and a Friend, c. 24.

2 Cicero, Tusc. Quæs. iv. 25.

to his dragon, like the old woman; I will follow the right cause even to the fire; but without the fire if I can. Let Montaigne be overwhelmed in the public ruin if need be; but if there be no need, I should think myself obliged to fortune that saves him; and I will make use of all the length of line my duty allows for his preservation. Was it not Atticus who, being of the just but losing side, preserved himself by his moderation in that universal shipwreck of the world, amongst so many changes and revolutions? 1 In private men, such as he, it is much easier; and, in such sort of business, I find a man may justly be ambitious not to be meddling.

That it is neither honourable nor honest to stand

war.

For a man, indeed, to be wavering and irresolute, to keep his affections unmoved and without inclination, in the troubles of his country, and a public neuter in a civil division, I neither think handsome nor honest-Ea non media, sed nulla via est, velut eventum expectantium, quo fortunæ consilia sua applicent.2 "That is not a middle way, but no way, to expect events and refer their resolutions to fortune." This may be allowed in our neighbours' affairs; and Gelo, tyrant of Syracuse, suspended his inclination in this way, betwixt the Greeks and barbarians, keeping an ambassador residing with presents at Delphos, to lie and watch to see which way fortune would incline, and then take immediate opportunity to fall in with the victors. It would be a kind of treason to proceed after this manner in our own domestic affairs, wherein we must of necessity be of the one side or the other; though I hold it more excusable for a man to sit still, when he has no office or command to call him out to action, except in foreign expeditions; to which, however, according to our laws, no man is pressed against his will; and yet I don't excuse myself upon these terms. Even those who wholly engage themselves in such a war may behave themselves

1 Nepos, in Vita, c. 6.

3 Herod vii. 163.

8

2 Livy, xxxii. 21. The words in the text are somewhat different.

with so much moderation and temper that the storm may fly over their heads without doing them any harm. Had we not reason to expect such an issue in the person of the Sieur de Morvilliers, late Bishop of Orleans? And I know several who, though they behave themselves with the greatest courage and vigour in the present war, whose manners are yet so gentle, obliging, and just, that they will certainly stand firm, whatever event heaven is preparing for us. I am of opinion that it properly belongs to kings only to quarrel with kings; and laugh at those bully-rooks that, out of wantonness of courage, put themselves forward in so disproportioned disputes; for a man has never the more particular quarrel with a prince for marching openly and boldly against him, for his own honour and according to his duty; if the latter does not love such a person he does better, he has an esteem for him; and the cause of defending the laws, and the ancient government of a kingdom, has this always especially annexed to it, that even those who, for their own private interest, invade them, excuse, if they do not honour the defenders.

of virtues.

But we ought not, as the fashion is at present, to honour with the name of duty, that peevishness and Vices disguised inward discontent which spring from private under the name interest and passion; nor call treacherous and malicious conduct courage. People give the name of zeal to their propensity to mischief and violence, though it is not the cause, but their interest, that inflames them; they kindle and begin a war, not because it is just, but because it is war.

Nothing hinders a man from behaving himself discreetly, without any breach of his loyalty, amongst the adverse party; carry yourself then, if not with the same equal affection (for that is capable of different measures), at least with an affection moderate, well tempered, and such as shall not so engage you to one party that it may claim all you are able to do for

1 Jean de Morvilliers, Bishop of Orleans and Keeper of the Seals of France, born at Blois in 1506, died at Tours in 1577. He took an active part in the treaty of

VOL. III.

Cambray and the Council of Trent. He was a warm friend of the Guise, or Antireform party, but was never guilty of persecution.

it, and content yourself also with a moderate proportion of their favour, and swim in troubled waters, without fishing in them.

The other way of offering a man's self, and the utmost service he is able to do, both to one party and the other, has yet in it less of prudence than conscience. Does not he to whom you betray another, by whom you were as welcomed as by himself, know that you will at another time do as much for him? He holds you for a villain; and in the mean time hears what you will say, gathers intelligence from you, and works his own ends out of your disloyalty; for double-dealing men are useful in bringing in, but we must have a care they carry out as little as possible.

I say nothing to one party which I may not upon occasion say to the other, with perhaps a little alteration of accent; and report nothing but things either indifferent or known, or what is of common consequence. I cannot suffer myself, for any consideration, to tell them a lie. What is intrusted to my secrecy I religiously conceal; but I take as few trusts of that nature upon me as I can; the secrets of princes are a troublesome burden to such as are not interested in them. I very willingly capitulate that they trust me with little, but that they confidently rely upon what I tell them. I have ever known more than I desired. One open way of speaking opens another open way of speaking, and draws out discoveries, like wine and love. Philippides, in my opinion, answered King Lysimachus very discreetly, who asking him what part of his estate he should bestow upon him,—“ What you will," said he, "provided it be none of your secrets.” I see every one mutters, and is displeased, if the bottom of the affair be concealed from him wherein he is employed, or that there be any reservation in the case; for my part, I am content to know no more of the business than what they desire I should employ myself in, nor desire that my knowledge should exceed or constrain my word. If I must serve for

1 Plutarch, on Curiosity, c. 4.

" 1