THE COMPLETE ESSAYS OF MONTAIGNE (Annotated Edition). Michel de Montaigne

the paternal affection of a fourth, the fraternal love of a fifth, and so of the rest: but this friendship that possesses the whole soul, and there rules and sways with an absolute sovereignty, cannot possibly admit of a rival. If two at the same time should call to you for succour, to which of them would you run? Should they require of you contrary offices, how could you serve them both? Should one commit a thing to your silence that it were of importance to the other to know, how would you disengage yourself? A unique and particular friendship dissolves all other obligations whatsoever: the secret I have sworn not to reveal to any other, I may without perjury communicate to him who is not another, but myself. ’Tis miracle enough certainly, for a man to double himself, and those that talk of tripling, talk they know not of what. Nothing is extreme, that has its like; and he who shall suppose, that of two, I love one as much as the other, that they mutually love one another too, and love me as much as I love them, multiplies into a confraternity the most single of units, and whereof, moreover, one alone is the hardest thing in the world to find. The rest of this story suits very well with what I was saying; for Eudamidas, as a bounty and favour, bequeaths to his friends a legacy of employing themselves in his necessity; he leaves them heirs to this liberality of his, which consists in giving them the opportunity of conferring a benefit upon him; and doubtless, the force of friendship is more eminently apparent in this act of his, than in that of Areteus. In short, these are effects not to be imagined nor comprehended by such as have not experience of them, and which make me infinitely honour and admire the answer of that young soldier to Cyrus, by whom being asked how much he would take for a horse, with which he had won the prize of a race, and whether he would exchange him for a kingdom? —“No, truly, sir,” said he, “but I would give him with all my heart, to get thereby a true friend, could I find out any man worthy of that alliance.” [Xenophon, Cyropadia, viii. 3.] He did not say ill in saying, “could I find”: for though one may almost everywhere meet with men sufficiently qualified for a superficial acquaintance, yet in this, where a man is to deal from the very bottom of his heart, without any manner of reservation, it will be requisite that all the wards and springs be truly wrought and perfectly sure.

      In confederations that hold but by one end, we are only to provide against the imperfections that particularly concern that end. It can be of no importance to me of what religion my physician or my lawyer is; this consideration has nothing in common with the offices of friendship which they owe me; and I am of the same indifference in the domestic acquaintance my servants must necessarily contract with me. I never inquire, when I am to take a footman, if he be chaste, but if he be diligent; and am not solicitous if my muleteer be given to gaming, as if he be strong and able; or if my cook be a swearer, if he be a good cook. I do not take upon me to direct what other men should do in the government of their families, there are plenty that meddle enough with that, but only give an account of my method in my own:

      “Mihi sic usus est: tibi, ut opus est facto, face.”

      [“This has been my way; as for you, do as you find needful.

       —“Terence, Heaut., i. I., 28.]

      For table-talk, I prefer the pleasant and witty before the learned and the grave; in bed, beauty before goodness; in common discourse the ablest speaker, whether or no there be sincerity in the case. And, as he that was found astride upon a hobby-horse, playing with his children, entreated the person who had surprised him in that posture to say nothing of it till himself came to be a father, [Plutarch, Life of Agesilaus, c. 9.] supposing that the fondness that would then possess his own soul, would render him a fairer judge of such an action; so I, also, could wish to speak to such as have had experience of what I say: though, knowing how remote a thing such a friendship is from the common practice, and how rarely it is to be found, I despair of meeting with any such judge. For even these discourses left us by antiquity upon this subject, seem to me flat and poor, in comparison of the sense I have of it, and in this particular, the effects surpass even the precepts of philosophy.

      “Nil ego contulerim jucundo sanus amico.”

      [“While I have sense left to me, there will never be anything more

       acceptable to me than an agreeable friend.”

       —Horace, Sat., i. 5, 44.]

      The ancient Menander declared him to be happy that had had the good fortune to meet with but the shadow of a friend: and doubtless he had good reason to say so, especially if he spoke by experience: for in good earnest, if I compare all the rest of my life, though, thanks be to God, I have passed my time pleasantly enough, and at my ease, and the loss of such a friend excepted, free from any grievous affliction, and in great tranquillity of mind, having been contented with my natural and original commodities, without being solicitous after others; if I should compare it all, I say, with the four years I had the happiness to enjoy the sweet society of this excellent man, ’tis nothing but smoke, an obscure and tedious night. From the day that I lost him:

      “Quern semper acerbum,

       Semper honoratum (sic, di, voluistis) habebo,”

      [“A day for me ever sad, for ever sacred, so have you willed ye

       gods.”—AEneid, v. 49.]

      I have only led a languishing life; and the very pleasures that present themselves to me, instead of administering anything of consolation, double my affliction for his loss. We were halves throughout, and to that degree, that methinks, by outliving him, I defraud him of his part.

      “Nec fas esse ulla me voluptate hic frui

       Decrevi, tantisper dum ille abest meus particeps.”

      [“I have determined that it will never be right for me to enjoy any

       pleasure, so long as he, with whom I shared all pleasures is away.”

       —Terence, Heaut., i. I. 97.]

      I was so grown and accustomed to be always his double in all places and in all things, that methinks I am no more than half of myself:

      “Illam meae si partem anima tulit

       Maturior vis, quid moror altera?

       Nec carus aeque, nec superstes

       Integer? Ille dies utramque

       Duxit ruinam.”

      [“If that half of my soul were snatch away from me by an untimely

       stroke, why should the other stay? That which remains will not be

       equally dear, will not be whole: the same day will involve the

       destruction of both.”]

      or:

      [“If a superior force has taken that part of my soul, why do I, the

       remaining one, linger behind? What is left is not so dear, nor an

       entire thing: this day has wrought the destruction of both.”

       —Horace, Ode, ii. 17, 5.]

      There is no action or imagination of mine wherein I do not miss him; as I know that he would have missed me: for as he surpassed me by infinite degrees in virtue and all other accomplishments, so he also did in the duties of friendship:

      “Quis desiderio sit pudor, aut modus

       Tam cari capitis?”

      [“What shame can there, or measure, in lamenting so dear a friend?”

       —Horace, Ode, i. 24, I.]

      “O misero frater adempte mihi!

       Omnia tecum una perierunt gaudia nostra,

       Quae tuus in vita dulcis alebat amor.

       Tu mea, tu moriens fregisti commoda, frater;

       Tecum una tota est nostra sepulta anima

       Cujus ego interitu tota de menthe fugavi

       Haec studia, atque omnes delicias animi.

       Alloquar? audiero nunquam tua verba loquentem?

       Nunquam ego te, vita frater amabilior

       Aspiciam posthac; at certe semper amabo;”

      [“O