The Essays of Montaigne/Book III/Chapter IV

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Chapter IV. Of Diversion.[edit]

I was once employed in consoling a lady truly afflicted. Most of their
mournings are artificial and ceremonious:

         "Uberibus semper lacrymis, semperque paratis,
          In statione subatque expectantibus illam,
          Quo jubeat manare modo."

     ["A woman has ever a fountain of tears ready to gush up whenever
     she requires to make use of them."—Juvenal, vi. 272.]

A man goes the wrong way to work when he opposes this passion; for
opposition does but irritate and make them more obstinate in sorrow; the
evil is exasperated by discussion. We see, in common discourse, that
what I have indifferently let fall from me, if any one takes it up to
controvert it, I justify it with the best arguments I have; and much more
a thing wherein I had a real interest. And besides, in so doing you
enter roughly upon your operation; whereas the first addresses of a
physician to his patient should be gracious, gay, and pleasing; never did
any ill-looking, morose physician do anything to purpose. On the
contrary, then, a man should, at the first approaches, favour their grief
and express some approbation of their sorrow. By this intelligence you
obtain credit to proceed further, and by a facile and insensible
gradation fall into discourses more solid and proper for their cure.
I, whose aim it was principally to gull the company who had their eyes
fixed upon me, took it into my head only to palliate the disease. And
indeed I have found by experience that I have an unlucky hand in
persuading. My arguments are either too sharp and dry, or pressed too
roughly, or not home enough. After I had some time applied myself to her
grief, I did not attempt to cure her by strong and lively reasons, either
because I had them not at hand, or because I thought to do my business
better another way; neither did I make choice of any of those methods of
consolation which philosophy prescribes: that what we complain of is no
evil, according to Cleanthes; that it is a light evil, according to the
Peripatetics; that to bemoan one's self is an action neither commendable
nor just, according to Chrysippus; nor this of Epicurus, more suitable to
my way, of shifting the thoughts from afflicting things to those that are
pleasing; nor making a bundle of all these together, to make use of upon
occasion, according to Cicero; but, gently bending my discourse, and by
little and little digressing, sometimes to subjects nearer, and sometimes
more remote from the purpose, according as she was more intent on what I
said, I imperceptibly led her from that sorrowful thought, and kept her
calm and in good-humour whilst I continued there. I herein made use of
diversion. They who succeeded me in the same service did not, for all
that, find any amendment in her, for I had not gone to the root.

I, peradventure, may elsewhere have glanced upon some sort of public
diversions; and the practice of military ones, which Pericles made use of
in the Peloponnesian war, and a thousand others in other places, to
withdraw the adverse forces from their own countries, is too frequent in
history. It was an ingenious evasion whereby Monseigneur d'Hempricourt
saved both himself and others in the city of Liege, into which the Duke
of Burgundy, who kept it besieged, had made him enter to execute the
articles of their promised surrender; the people, being assembled by
night to consider of it, began to mutiny against the agreement, and
several of them resolved to fall upon the commissioners, whom they had in
their power; he, feeling the gusts of this first popular storm, who were
coming to rush into his lodgings, suddenly sent out to them two of the
inhabitants of the city (of whom he had some with him) with new and
milder terms to be proposed in their council, which he had then and there
contrived for his need: These two diverted the first tempest, carrying
back the enraged rabble to the town-hall to hear and consider of what
they had to say. The deliberation was short; a second storm arose as
violent as the other, whereupon he despatched four new mediators of the
same quality to meet them, protesting that he had now better conditions
to present them with, and such as would give them absolute satisfaction,
by which means the tumult was once more appeased, and the people again
turned back to the conclave. In fine, by this dispensation of
amusements, one after another, diverting their fury and dissipating it in
frivolous consultations, he laid it at last asleep till the day appeared,
which was his principal end.

This other story that follows is also of the same category. Atalanta, a
virgin of excelling beauty and of wonderful disposition of body, to
disengage herself from the crowd of a thousand suitors who sought her in
marriage, made this proposition, that she would accept of him for her
husband who should equal her in running, upon condition that they who
failed should lose their lives. There were enough who thought the prize
very well worth the hazard, and who suffered the cruel penalty of the
contract. Hippomenes, about to make trial after the rest, made his
address to the goddess of love, imploring her assistance; and she,
granting his request, gave him three golden apples, and instructed him
how to use them. The race beginning, as Hippomenes perceived his
mistress to press hard up to him; he, as it were by chance, let fall one
of these apples; the maid, taken with the beauty of it, failed not to
step out of her way to pick it up:

              "Obstupuit Virgo, nitidique cupidine pomi
               Declinat cursus, aurumque volubile tollit."

     ["The virgin, astonished and attracted by the glittering apple,
     stops her career, and seizes the rolling gold."
     —Ovid, Metam., x. 666.]

He did the same, when he saw his time, by the second and the third, till
by so diverting her, and making her lose so much ground, he won the race.
When physicians cannot stop a catarrh, they divert and turn it into some
other less dangerous part. And I find also that this is the most
ordinary practice for the diseases of the mind:

          "Abducendus etiam nonnunquam animus est ad alia studia,
          sollicitudines, curas, negotia: loci denique mutatione,
          tanquam aegroti non convalescentes, saepe curandus est."

     ["The mind is sometimes to be diverted to other studies, thoughts,
     cares, business: in fine, by change of place, as where sick persons
     do not become convalescent."—Cicero, Tusc. Quaes., iv. 35.]

'Tis to little effect directly to jostle a man's infirmities; we neither
make him sustain nor repel the attack; we only make him decline and evade

This other lesson is too high and too difficult: 'tis for men of the
first form of knowledge purely to insist upon the thing, to consider and
judge it; it appertains to one sole Socrates to meet death with an
ordinary countenance, to grow acquainted with it, and to sport with it;
he seeks no consolation out of the thing itself; dying appears to him a
natural and indifferent accident; 'tis there that he fixes his sight and
resolution, without looking elsewhere. The disciples of Hegesias, who
starved themselves to death, animated thereunto by his fine lectures, and
in such numbers that King Ptolemy ordered he should be forbidden to
entertain his followers with such homicidal doctrines, did not consider
death in itself, neither did they judge of it; it was not there they
fixed their thoughts; they ran towards and aimed at a new being.

The poor wretches whom we see brought upon the scaffold, full of ardent
devotion, and therein, as much as in them lies, employing all their
senses, their ears in hearing the instructions given them, their eyes and
hands lifted up towards heaven, their voices in loud prayers, with a
vehement and continual emotion, do doubtless things very commendable and
proper for such a necessity: we ought to commend them for their devotion,
but not properly for their constancy; they shun the encounter, they
divert their thoughts from the consideration of death, as children are
amused with some toy or other when the surgeon is going to give them a
prick with his lancet. I have seen some, who, casting their eyes upon
the dreadful instruments of death round about, have fainted, and
furiously turned their thoughts another way; such as are to pass a
formidable precipice are advised either to shut their eyes or to look
another way.

Subrius Flavius, being by Nero's command to be put to death, and by the
hand of Niger, both of them great captains, when they lead him to the
place appointed for his execution, seeing the grave that Niger had caused
to be hollowed to put him into ill-made: "Neither is this," said he,
turning to the soldiers who guarded him, "according to military
discipline." And to Niger, who exhorted him to keep his head firm: "Do
but thou strike as firmly," said he. And he very well foresaw what would
follow when he said so; for Niger's arm so trembled that he had several
blows at his head before he could cut it off. This man seems to have had
his thoughts rightly fixed upon the subject.

He who dies in a battle, with his sword in his hand, does not then think
of death; he feels or considers it not; the ardour of the fight diverts
his thought another way. A worthy man of my acquaintance, falling as he
was fighting a duel, and feeling himself nailed to the earth by nine or
ten thrusts of his enemy, every one present called to him to think of his
conscience; but he has since told me, that though he very well heard what
they said, it nothing moved him, and that he never thought of anything
but how to disengage and revenge himself. He afterwards killed his man
in that very duel. He who brought to L. Silanus the sentence of death,
did him a very great kindness, in that, having received his answer, that
he was well prepared to die, but not by base hands, he ran upon him with
his soldiers to force him, and as he, unarmed as he was, obstinately
defended himself with his fists and feet, he made him lose his life in
the contest, by that means dissipating and diverting in a sudden and
furious rage the painful apprehension of the lingering death to which he
was designed.

We always think of something else; either the hope of a better life
comforts and supports us, or the hope of our children's worth, or the
future glory of our name, or the leaving behind the evils of this life,
or the vengeance that threatens those who are the causes of our death,
administers consolation to us:

         "Spero equidem mediis, si quid pia numina possunt,
          Supplicia hausurum scopulis, et nomine Dido
          Saepe vocaturum . . . .
          Audiam; et haec Manes veniet mihi fama sub imos."

     ["I hope, however, if the pious gods have any power, thou wilt feel
     thy punishment amid the rocks, and will call on the name of Dido;
     I shall hear, and this report will come to me below."—AEneid, iv.
     382, 387.]

Xenophon was sacrificing with a crown upon his head when one came to
bring him news of the death of his son Gryllus, slain in the battle of
Mantinea: at the first surprise of the news, he threw his crown to the
ground; but understanding by the sequel of the narrative the manner of a
most brave and valiant death, he took it up and replaced it upon his
head. Epicurus himself, at his death, consoles himself upon the utility
and eternity of his writings:

          "Omnes clari et nobilitati labores fiunt tolerabiles;"

     ["All labours that are illustrious and famous become supportable."
     —Cicero, Tusc. Quaes., ii. 26.]

and the same wound, the same fatigue, is not, says Xenophon, so
intolerable to a general of an army as to a common soldier. Epaminondas
took his death much more cheerfully, having been informed that the
victory remained to him:

          "Haec sunt solatia, haec fomenta summorum dolorum;"

     ["These are sedatives and alleviations to the greatest pains."
     —Cicero, Tusc. Quaes., ii. 23.]

and such like circumstances amuse, divert, and turn our thoughts from the
consideration of the thing in itself. Even the arguments of philosophy
are always edging and glancing on the matter, so as scarce to rub its
crust; the greatest man of the first philosophical school, and
superintendent over all the rest, the great Zeno, forms this syllogism
against death: "No evil is honourable; but death is honourable; therefore
death is no evil"; against drunkenness this: "No one commits his secrets
to a drunkard; but every one commits his secrets to a wise man: therefore
a wise man is no drunkard." Is this to hit the white? I love to see
that these great and leading souls cannot rid themselves of our company:
perfect men as they are, they are yet simply men.

Revenge is a sweet passion, of great and natural impression; I discern it
well enough, though I have no manner of experience of it. From this not
long ago to divert a young prince, I did not tell him that he must, to
him that had struck him upon the one cheek, turn the other, upon account
of charity; nor go about to represent to him the tragical events that
poetry attributes to this passion. I left that behind; and I busied
myself to make him relish the beauty of a contrary image: and, by
representing to him what honour, esteem, and goodwill he would acquire by
clemency and good nature, diverted him to ambition. Thus a man is to
deal in such cases.

If your passion of love be too violent, disperse it, say they, and they
say true; for I have often tried it with advantage: break it into several
desires, of which let one be regent, if you will, over the rest; but,
lest it should tyrannise and domineer over you, weaken and protract, by
dividing and diverting it:

               "Cum morosa vago singultiet inguine vena,"

     ["When you are tormented with fierce desire, satisfy it with the
     first person that presents herself."—Persius, Sat., vi. 73.]

          "Conjicito humorem collectum in corpora quaeque,"

          [Lucretius, vi. 1062, to the like effect.]

and provide for it in time, lest it prove troublesome to deal with, when
it has once seized you:

              "Si non prima novis conturbes vulnera plagis,
               Volgivagaque vagus venere ante recentia cures."

          ["Unless you cure old wounds by new."-Lucretius, iv. 1064.]

I was once wounded with a vehement displeasure, and withal, more just
than vehement; I might peradventure have lost myself in it, if I had
merely trusted to my own strength. Having need of a powerful diversion
to disengage me, by art and study I became amorous, wherein I was
assisted by my youth: love relieved and rescued me from the evil wherein
friendship had engaged me. 'Tis in everything else the same; a violent
imagination hath seized me: I find it a nearer way to change than to
subdue it: I depute, if not one contrary, yet another at least, in its
place. Variation ever relieves, dissolves, and dissipates.

If I am not able to contend with it, I escape from it; and in avoiding
it, slip out of the way, and make, my doubles; shifting place, business,
and company, I secure myself in the crowd of other thoughts and fancies,
where it loses my trace, and I escape.

After the same manner does nature proceed, by the benefit of inconstancy;
for time, which she has given us for the sovereign physician of our
passions, chiefly works by this, that supplying our imaginations with
other and new affairs, it loosens and dissolves the first apprehension,
how strong soever. A wise man little less sees his friend dying at the
end of five-and-twenty years than on the first year; and according to
Epicurus, no less at all; for he did not attribute any alleviation of
afflictions, either to their foresight or their antiquity; but so many
other thoughts traverse this, that it languishes and tires at last.

Alcibiades, to divert the inclination of common rumours, cut off the ears
and tail of his beautiful dog, and turned him out into the public place,
to the end that, giving the people this occasion to prate, they might let
his other actions alone. I have also seen, for this same end of
diverting the opinions and conjectures of the people and to stop their
mouths, some women conceal their real affections by those that were only
counterfeit; but I have also seen some of them, who in counterfeiting
have suffered themselves to be caught indeed, and who have quitted the
true and original affection for the feigned: and so have learned that
they who find their affections well placed are fools to consent to this
disguise: the public and favourable reception being only reserved for
this pretended lover, one may conclude him a fellow of very little
address and less wit, if he does not in the end put himself into your
place, and you into his; this is precisely to cut out and make up a shoe
for another to draw on.

A little thing will turn and divert us, because a little thing holds us.
We do not much consider subjects in gross and singly; they are little and
superficial circumstances, or images that touch us, and the outward
useless rinds that peel off from the subjects themselves:

         "Folliculos ut nunc teretes aestate cicadae

     ["As husks we find grasshoppers leave behind them in summer."
     —Lucretius, v. 801.]

Even Plutarch himself laments his daughter for the little apish tricks of
her infancy.—[Consolation to his Wife on the Death of their Daughter,
c. I.]—The remembrance of a farewell, of the particular grace of an
action, of a last recommendation, afflict us. The sight of Caesar's robe
troubled all Rome, which was more than his death had done. Even the
sound of names ringing in our ears, as "my poor master,"—"my faithful
friend,"—"alas, my dear father," or, "my sweet daughter," afflict us.
When these repetitions annoy me, and that I examine it a little nearer,
I find 'tis no other but a grammatical and word complaint; I am only
wounded with the word and tone, as the exclamations of preachers very
often work more upon their auditory than their reasons, and as the
pitiful eyes of a beast killed for our service; without my weighing or
penetrating meanwhile into the true and solid essence of my subject:

               "His se stimulis dolor ipse lacessit."

          ["With these incitements grief provokes itself."
          —Lucretius, ii. 42.]

These are the foundations of our mourning.

The obstinacy of my stone to all remedies especially those in my bladder,
has sometimes thrown me into so long suppressions of urine for three or
four days together, and so near death, that it had been folly to have
hoped to evade it, and it was much rather to have been desired,
considering the miseries I endure in those cruel fits. Oh, that good
emperor, who caused criminals to be tied that they might die for want of
urination, was a great master in the hangman's' science! Finding myself
in this condition, I considered by how many light causes and objects
imagination nourished in me the regret of life; of what atoms the weight
and difficulty of this dislodging was composed in my soul; to how many
idle and frivolous thoughts we give way in so great an affair; a dog, a
horse, a book, a glass, and what not, were considered in my loss; to
others their ambitious hopes, their money, their knowledge, not less
foolish considerations in my opinion than mine. I look upon death
carelessly when I look upon it universally as the end of life. I insult
over it in gross, but in detail it domineers over me: the tears of a
footman, the disposing of my clothes, the touch of a friendly hand, a
common consolation, discourages and softens me. So do the complaints in
tragedies agitate our souls with grief; and the regrets of Dido and
Ariadne, impassionate even those who believe them not in Virgil and
Catullus. 'Tis a symptom of an obstinate and obdurate nature to be
sensible of no emotion, as 'tis reported for a miracle of Polemon; but
then he did not so much as alter his countenance at the biting of a mad
dog that tore away the calf of his leg; and no wisdom proceeds so far as
to conceive so vivid and entire a cause of sorrow, by judgment that it
does not suffer increase by its presence, when the eyes and ears have
their share; parts that are not to be moved but by vain accidents.

Is it reason that even the arts themselves should make an advantage of
our natural stupidity and weakness? An orator, says rhetoric in the
farce of his pleading, shall be moved with the sound of his own voice and
feigned emotions, and suffer himself to be imposed upon by the passion he
represents; he will imprint in himself a true and real grief, by means of
the part he plays, to transmit it to the judges, who are yet less
concerned than he: as they do who are hired at funerals to assist in the
ceremony of sorrow, who sell their tears and mourning by weight and
measure; for although they act in a borrowed form, nevertheless, by
habituating and settling their countenances to the occasion, 'tis most
certain they often are really affected with an actual sorrow. I was one,
amongst several others of his friends, who conveyed the body of Monsieur
de Grammont to Spissons from the siege of La Fere, where he was slain;
I observed that in all places we passed through we filled the people we
met with lamentations and tears by the mere solemn pomp of our convoy,
for the name of the defunct was not there so much as known. Quintilian
reports as to have seen comedians so deeply engaged in a mourning part,
that they still wept in the retiring room, and who, having taken upon
them to stir up passion in another, have themselves espoused it to that
degree as to find themselves infected with it, not only to tears, but,
moreover, with pallor and the comportment of men really overwhelmed with

In a country near our mountains the women play Priest Martin, for as they
augment the regret of the deceased husband by the remembrance of the good
and agreeable qualities he possessed, they also at the same time make a
register of and publish his imperfections; as if of themselves to enter
into some composition, and divert themselves from compassion to disdain.
Yet with much better grace than we, who, when we lose an acquaintance,
strive to give him new and false praises, and to make him quite another
thing when we have lost sight of him than he appeared to us when we did
see him; as if regret were an instructive thing, or as if tears, by
washing our understandings, cleared them. For my part, I henceforth
renounce all favourable testimonies men would give of me, not because I
shall be worthy of them, but because I shall be dead.

Whoever shall ask a man, "What interest have you in this siege?"
—"The interest of example," he will say, "and of the common obedience to
my prince: I pretend to no profit by it; and for glory, I know how small
a part can affect a private man such as I: I have here neither passion
nor quarrel." And yet you shall see him the next day quite another man,
chafing and red with fury, ranged in battle for the assault; 'tis the
glittering of so much steel, the fire and noise of our cannon and drums,
that have infused this new rigidity and fury into his veins. A frivolous
cause, you will say. How a cause? There needs none to agitate the mind;
a mere whimsy without body and without subject will rule and agitate it.
Let me thing of building castles in Spain, my imagination suggests to me
conveniences and pleasures with which my soul is really tickled and
pleased. How often do we torment our mind with anger or sorrow by such
shadows, and engage ourselves in fantastic passions that impair both soul
and body? What astonished, fleeting, confused grimaces does this raving
put our faces into! what sallies and agitations both of members and
voices does it inspire us with! Does it not seem that this individual
man has false visions amid the crowd of others with whom he has to do,
or that he is possessed with some internal demon that persecutes him?
Inquire of yourself where is the object of this mutation? is there
anything but us in nature which inanity sustains, over which it has
power? Cambyses, from having dreamt that his brother should be one day
king of Persia, put him to death: a beloved brother, and one in whom he
had always confided. Aristodemus, king of the Messenians, killed himself
out of a fancy of ill omen, from I know not what howling of his dogs;
and King Midas did as much upon the account of some foolish dream he had
dreamed. 'Tis to prize life at its just value, to abandon it for a
dream. And yet hear the soul triumph over the miseries and weakness of
the body, and that it is exposed to all attacks and alterations; truly,
it has reason so to speak!

              "O prima infelix finger ti terra Prometheo!
               Ille parum cauti pectoris egit opus
               Corpora disponens, mentem non vidit in arte;
               Recta animi primum debuit esse via."

     ["O wretched clay, first formed by Prometheus. In his attempt,
     what little wisdom did he shew! In framing bodies, he did not
     apply his art to form the mind, which should have been his first
     care."—Propertius, iii. 5, 7.]