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to many minds, illogical. His sequences are not the sequences of other men. His writings are as full of transformations as a pantomime or a fairy tale. His arid wastes lead up to glittering palaces, his banqueting-halls end in a dog-hutch. He begins an essay about trivialities, and the conclusion is in the other world. And the peculiar character of his writing, like the peculiar character of all writing which is worth anything, arises from constitutional turn of mind. He is constantly playing at fast and loose with himself and his reader. He mocks and scorns his deeper nature; and, like Shakspeare in Hamlet, says his deepest things in a jesting way. When he is gayest, be sure there is a serious design in his gaiety. Singularly shrewd and penetrating—sad, not only from sensibility of exquisite nerve and tissue, but from meditation, and an eye that pierced the surfaces of things—fond of pleasure, yet strangely fascinated by death-sceptical, yet clinging to what the Church taught and believed—lazily possessed by a high ideal of life, yet unable to reach it, careless perhaps often to strive after it, and with no very high opinion of his own goodness, or of the goodness of his fellows— and with all these serious elements, an element of humour mobile as flame, which assumed a variety of forms, now pure fun, now mischievous banter, now blistering scorn-humour in all its shapes, carelessly exercised on himself and his readers—with all this variety, complexity, riot, and contradiction almost of intellectual forces within, Montaigne wrote his bewildering Essays—with the exception of Rabelais, the greatest modern Frenchman—the creator of a distinct literary form, and to whom, down even to our own day, even in point of subject-matter, every essayist has been more or less indebted.

Bacon is the greatest of the serious and stately essayists,-Montaigne the greatest of the garrulous and communicative. The one gives you his thoughts on Death, Travel, Government, and the like, and lets you make the best of them; the other gives you his on the same subjects, but he wraps them up in

personal gossip and reminiscence. With the last it is never Death or Travel alone; it is always Death one. fourth, and Montaigne three-fourths; or Travel onefourth, and Montaigne three-fourths. He pours his thought into the water of gossip, and gives you to drink. He gilds his pill always, and he always gilds it with himself. The general characteristics of his Essays have been indicated, and it is worth while inquiring what they teach, what positive good they have done, and why for three centuries they have charmed, and still continue to charm.

The Essays contain a philosophy of life, which is not specially high, yet which is certain to find acceptance more or less with men who have passed out beyond the glow of youth, and who have made trial of the actual world. The essence of his philosophy is a kind of cynical common sense.

He will risk nothing

in life; he will keep to the beaten track; he will not let passion blind or enslave him; he will gather around him what good he can, and will therewith endeavour to be content. He will be, as far as possible, selfsustained; he will not risk his happiness in the hands of man, or of woman either. He is shy of friendship, he fears love, for he knows that both are dangerous. He knows that life is full of bitters, and he holds it wisdom that a man should console himself, as far as possible, with its sweets, the principal of which are peace, travel, leisure, and the writing of essays. He values obtainable Gascon bread and cheese more than the unobtainable stars. He thinks crying for the moon the foolishest thing in the world. He will remain where he is. He will not deny that a new world may exist beyond the sunset, but he knows that to reach the new world there is a troublesome Atlantic to cross; and he is not in the least certain that, putting aside the chance of being drowned on the way, he will be one whit happier in the new world than he is in the old. For his part he will embark with no Columbus. He feels that life is but a sad thing at best; but as he has little hope of making it better, he accepts it, and will not make it worse by murmuring. When the chain galls him, he can at least revenge himself by making jests on it. He will temper the despotism of nature by epigrams. He has read Æsop's fable, and is the last man in the world to relinquish the shabbiest substance to grasp at the finest shadow.

Of nothing under the sun was Montaigne quite certain, except that every man—whatever his stationmight travel farther and fare worse ; and that the playing with his own thoughts, in the shape of essaywriting, was the most harmless of amusements. His practical acquiescence in things does not promise much fruit, save to himself; yet in virtue of it he became one of the forces of the world-a very visible agent in bringing about the Europe which surrounds us to-day. He lived in the midst of the French religious wars. The rulers of his country were execrable Christians, but most orthodox Catholics. The burning of heretics was a public amusement, and the court ladies sat out the play. On the queen-mother and on her miserable son lay all the blood of the St Bartholomew. The country was torn asunder; everywhere was battle, murder, pillage, and such woful partings as Mr Millais has represented in his incomparable picture. To the solitary humorous essayist this state of things was hateful. He was a good Catholic in his easy way ; he attended divine service regularly ; he crossed himself when he yawned. He conformed in practice to every rule of the Church; but if orthodox in these matters, he was daring in speculation. There was nothing he was not bold enough to question. He waged war after his peculiar fashion with every form of superstition. He worked under the foundations of priestcraft. But while serving the Reformed cause, he had no sympathy with Reformers. If they would but remain quiet, but keep their peculiar notions to themselves, France would rest! That a man should go to the stake for an opinion, was as incomprehensible to him as that a priest or king should send him there for an opinion. He thought the persecuted and the persecutors fools about equally matched. He was easy-tempered and humane—in the hunting-field, he could not bear the cry of a dying hare with composure-martyr-burning had consequently no attraction for such a man. His scepticism came into play, his melancholy humour, his sense of the illimitable which surrounds man's life, and which mocks, defeats, flings back his thought upon himself. Man is here, he said, with bounded powers, with limited knowledge, with an unknown behind, an unknown in front, assured of nothing but that he was born, and that he must die ; why, then, in Heaven's name should he burn his fellow for a difference of opinion in the matter of surplices, or as to the proper fashion of conducting devotion ? Out of his scepticism and his merciful disposition grew, in that fiercely intolerant age, the idea of toleration, of which he was the apostle. Widely read, charming every one by his wit and wisdom, his influence spread from mind to mind, and assisted in bringing about the change which has taken place in European thought. His ideas, perhaps, did not spring from the highest sources. He was no ascetic, he loved pleasure, he was tolerant of every

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