The Essays of Montaigne [423]
["If nobility be virtue, it loses its quality in all things wherein
not virtuous: and if it be not virtue, 'tis a small matter."
—La Byuyere.]
'tis a virtue, if it be one, that is artificial and apparent, depending upon time and fortune: various in form, according to the country; living and mortal; without birth, as the river Nile; genealogical and common; of succession and similitude; drawn by consequence, and a very weak one. Knowledge, strength, goodness, beauty, riches, and all other qualities, fall into communication and commerce, but this is consummated in itself, and of no use to the service of others. There was proposed to one of our kings the choice of two candidates for the same command, of whom one was a gentleman, the other not; he ordered that, without respect to quality, they should choose him who had the most merit; but where the worth of the competitors should appear to be entirely equal, they should have respect to birth: this was justly to give it its rank. A young man unknown, coming to Antigonus to make suit for his father's command, a valiant man lately dead: "Friend," said he, "in such preferments as these, I have not so much regard to the nobility of my soldiers as to their prowess." And, indeed, it ought not to go as it did with the officers of the kings of Sparta, trumpeters, fiddlers, cooks, the children of whom always succeeded to their places, how ignorant soever, and were preferred before the most experienced in the trade. They of Calicut make of nobles a sort of superhuman persons: they are interdicted marriage and all but warlike employments: they may have of concubines their fill, and the women as many lovers, without being jealous of one another; but 'tis a capital and irremissible crime to couple with a person of meaner conditions than themselves; and they think themselves polluted, if they have but touched one in walking along; and supposing their nobility to be marvellously interested and injured in it, kill such as only approach a little too near them: insomuch that the ignoble are obliged to cry out as they walk, like the gondoliers of Venice, at the turnings of streets for fear of jostling; and the nobles command them to step aside to what part they please: by that means these avoid what they repute a perpetual ignominy, those certain death. No time, no favour of the prince, no office, or virtue, or riches, can ever prevail to make a plebeian become noble: to which this custom contributes, that marriages are interdicted betwixt different trades; the daughter of one of the cordwainers' gild is not permitted to marry a carpenter; and parents are obliged to train up their children precisely in their own callings, and not put them to any other trade; by which means the distinction and continuance of their fortunes are maintained.
A good marriage, if there be any such, rejects the company and conditions of love, and tries to represent those of friendship. 'Tis a sweet society of life, full of constancy, trust, and an infinite number of useful and solid services and mutual obligations; which any woman who has a right taste:
"Optato quam junxit lumine taeda"—
["Whom the marriage torch has joined with the desired light."
—Catullus, lxiv. 79.]
would be loth to serve her husband in quality of a mistress. If she be lodged in his affection as a wife, she is more honourably and securely placed. When he purports to be in love with another, and works all he can to obtain his desire, let any one but ask him, on which he had rather a disgrace should fall, his wife or his mistress, which of their misfortunes would most afflict him, and to which of them he wishes the most grandeur, the answer to these questions is out of dispute in a sound marriage.
And