ed. And
though all should be regular there, it will require a vivid and
well-chosen judgment to perceive it in these low and private actions; to
which may be added, that order is a dull, sombre virtue. To enter a
breach, conduct an embassy, govern a people, are actions of renown; to
reprehend, laugh, sell, pay, love, hate, and gently and justly converse
with a man's own family and with himself; not to relax, not to give a
man's self the lie, is more rare and hard, and less remarkable. By which
means, retired lives, whatever is said to the contrary, undergo duties of
as great or greater difficulty than the others do; and private men, says
Aristotle,' serve virtue more painfully and highly than those in
authority do: we prepare ourselves for eminent occasions, more out of
glory than conscience. The shortest way to arrive at glory, would be to
do that for conscience which we do for glory: and the virtue of Alexander
appears to me of much less vigour in his great theatre, than that of
Socrates in his mean and obscure employment. I can easily conceive
Socrates in the place of Alexander, but Alexander in that of Socrates, I
cannot. Who shall ask the one what he can do, he will answer, "Subdue
the world": and who shall put the same question to the other, he will
say, "Carry on human life conformably with its natural condition"; a much
more general, weighty, and legitimate science than the other.--[Montaigne
added here, "To do for the world that for which he came into the world,"
but he afterwards erased these words from the manuscript.--Naigeon.]

The virtue of the soul does not consist in flying high, but in walking
orderly; its grandeur does not exercise itself in grandeur, but in
mediocrity. As they who judge and try us within, make no great account
of the lustre of our public actions, and see they are only streaks and
rays of clear water springing from a slimy and muddy bottom so, likewise,
they who judge of us by this gallant outward appearance, in like manner
conclude of our internal constitution; and cannot couple common
faculties, and like their own, with the other faculties that astonish
them, and are so far out of their sight. Therefore it is that we give
such savage forms to demons: and who does not give Tamerlane great
eyebrows, wide nostrils, a dreadful visage, and a prodigious stature,
according to the imagination he has conceived by the report of his name?
Had any one formerly brought me to Erasmus, I sho