Sarah Bakewell - How to Live - A Life of Montaigne in One Question and Twenty Attempts at an Answer

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From Starred Review
Review In a wide-ranging intellectual career, Michel de Montaigne found no knowledge so hard to acquire as the knowledge of how to live this life well. By casting her biography of the writer as 20 chapters, each focused on a different answer to the question How to live? Bakewell limns Montaigne’s ceaseless pursuit of this most elusive knowledge. Embedded in the 20 life-knowledge responses, readers will find essential facts — when and where Montaigne was born, how and whom he married, how he became mayor of Bordeaux, how he managed a public life in a time of lethal religious and political passions. But Bakewell keeps the focus on the inner evolution of the acute mind informing Montaigne’s charmingly digressive and tolerantly skeptical essays. Flexible and curious, this was a mind at home contemplating the morality of cannibals, the meaning of his own near-death experience, and the puzzlingly human behavior of animals. And though Montaigne has identified his own personality as his overarching topic, Bakewell marvels at the way Montaigne’s prose has enchanted diverse readers — Hazlitt and Sterne, Woolf and Gide — with their own reflections. Because Montaigne’s capacious mirror still captivates many, this insightful life study will win high praise from both scholars and general readers. -Bryce Christensen
“This charming biography shuffles incidents from Montaigne’s life and essays into twenty thematic chapters… Bakewell clearly relishes the anthropological anecdotes that enliven Montaigne’s work, but she handles equally well both his philosophical influences and the readers and interpreters who have guided the reception of the essays.”
— “Serious, engaging, and so infectiously in love with its subject that I found myself racing to finish so I could start rereading the Essays themselves… It is hard to imagine a better introduction — or reintroduction — to Montaigne than Bakewell’s book.”
—Lorin Stein, “Ms. Bakewell’s new book,
, is a biography, but in the form of a delightful conversation across the centuries.”
— “So artful is Bakewell’s account of [Montaigne] that even skeptical readers may well come to share her admiration.”
— “Extraordinary… a miracle of complex, revelatory organization, for as Bakewell moves along she provides a brilliant demonstration of the alchemy of historical viewpoint.”
— “Well,
is a superb book, original, engaging, thorough, ambitious, and wise.”
—Nick Hornby, in the November/December 2010 issue of “In
, an affectionate introduction to the author, Bakewell argues that, far from being a dusty old philosopher, Montaigne has never been more relevant — a 16th-century blogger, as she would have it — and so must be read, quite simply, ‘in order to live’… Bakewell is a wry and intelligent guide.”
— “Witty, unorthodox…
is a history of ideas told entirely on the ground, never divorced from the people thinking them. It hews close to Montaigne’s own preoccupations, especially his playful uncertainty — Bakewell is a stickler for what we can’t know…
is a delight…”
— “This book will have new readers excited to be acquainted to Montaigne’s life and ideas, and may even stir their curiosity to read more about the ancient Greek philosophers who influenced his writing.
is a great companion to Montaigne’s essays, and even a great stand-alone.”
— “A bright, genial, and generous introduction to the master’s methods.”
— “[Bakewell reveals] one of literature's enduring figures as an idiosyncratic, humane, and surprisingly modern force.”

(starred)
“As described by Sarah Bakewell in her suavely enlightening
Montaigne is, with Walt Whitman, among the most congenial of literary giants, inclined to shrug over the inevitability of human failings and the last man to accuse anyone of self-absorption. His great subject, after all, was himself.”
—Laura Miller, “Lively and fascinating…
takes its place as the most enjoyable introduction to Montaigne in the English language.”
— “Splendidly conceived and exquisitely written… enormously absorbing.”
— “
will delight and illuminate.”
— “It is ultimately [Montaigne’s] life-loving vivacity that Bakewell succeeds in communicating to her readers.”
—The Observer
“This subtle and surprising book manages the trick of conversing in a frank and friendly manner with its centuries-old literary giant, as with a contemporary, while helpfully placing Montaigne in a historical context. The affection of the author for her subject is palpable and infectious.”
—Phillip Lopate, author of “An intellectually lively treatment of a Renaissance giant and his world.”
— “Like recent books on Proust, Joyce, and Austen,
skillfully plucks a life-guide from the incessant flux of Montaigne’s prose… A superb, spirited introduction to the master.”
— In a wide-ranging intellectual career, Michel de Montaigne found no knowledge so hard to acquire as the knowledge of how to live this life well. By casting her biography of the writer as 20 chapters, each focused on a different answer to the question How to live? Bakewell limns Montaigne’s ceaseless pursuit of this most elusive knowledge. Embedded in the 20 life-knowledge responses, readers will find essential facts — when and where Montaigne was born, how and whom he married, how he became mayor of Bordeaux, how he managed a public life in a time of lethal religious and political passions. But Bakewell keeps the focus on the inner evolution of the acute mind informing Montaigne’s charmingly digressive and tolerantly skeptical essays. Flexible and curious, this was a mind at home contemplating the morality of cannibals, the meaning of his own near-death experience, and the puzzlingly human behavior of animals. And though Montaigne has identified his own personality as his overarching topic, Bakewell marvels at the way Montaigne’s prose has enchanted diverse readers — Hazlitt and Sterne, Woolf and Gide — with their own reflections. Because Montaigne’s capacious mirror still captivates many, this insightful life study will win high praise from both scholars and general readers. -Bryce Christensen Named one of Library Journal’s Top Ten Best Books of 2010 In a wide-ranging intellectual career, Michel de Montaigne found no knowledge so hard to acquire as the knowledge of how to live this life well. By casting her biography of the writer as 20 chapters, each focused on a different answer to the question How to live? Bakewell limns Montaigne’s ceaseless pursuit of this most elusive knowledge. Embedded in the 20 life-knowledge responses, readers will find essential facts — when and where Montaigne was born, how and whom he married, how he became mayor of Bordeaux, how he managed a public life in a time of lethal religious and political passions. But Bakewell keeps the focus on the inner evolution of the acute mind informing Montaigne’s charmingly digressive and tolerantly skeptical essays. Flexible and curious, this was a mind at home contemplating the morality of cannibals, the meaning of his own near-death experience, and the puzzlingly human behavior of animals. And though Montaigne has identified his own personality as his overarching topic, Bakewell marvels at the way Montaigne’s prose has enchanted diverse readers — Hazlitt and Sterne, Woolf and Gide — with their own reflections. Because Montaigne’s capacious mirror still captivates many, this insightful life study will win high praise from both scholars and general readers.
—Bryce Christensen

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This is much less the case today. Excavation has since freed most of the ruins down to their ankles again, and some have been reassembled. Today, the Arch of Severus soars into the air; in Montaigne’s day, only the upper part of it emerged. The Colosseum was then a jumble of stone overgrown by weeds. Medieval and early modern buildings had also grown over everything; people built on top of ruins or recycled old materials for new constructions. Slabs of stone kept being repositioned at higher levels, to patch up walls or to form shanties. Some areas had been cleared completely to make way for triumphalist projects such as the brand-new church of St. Peter’s. Roman history did not lie in neat strata; it had been repeatedly churned up and rearranged as if by earthquakes.

The result was atmospheric, but it created an impression of ancient Rome to about the extent that a scrambled egg puts one in mind of a freshly laid whole one. In fact, modern Rome had been formed by a similar process to the one Montaigne used to write his Essays . Ceaselessly adding quotations and allusions, he recycled his classical reading as the Romans recycled their stone. The similarity seems to have occurred to him, and he once called his book a building assembled from the spoils of Seneca and Plutarch. In the city, as with his book, he thought creative bricolage and imperfection preferable to a sterile orderliness, and took pleasure in contemplating the result. It also required a certain mental effort, which brought further satisfaction. The experience of Rome that resulted was mainly the product of one’s own imagination. One might almost as well have stayed at home— almost , for there was still something unique about being there.

Such a feeling of hallucinatory strangeness frequently strikes visitors to Rome, partly because everything there is already so familiar to the imagination long before you see it. Two hundred years later, Goethe would find it at once exhilarating and disorienting. “All the dreams of my youth have come to life,” he wrote on his arrival. “The first engravings I remember — my father hung views of Rome in the hall — I now see in reality, and everything I have known for so long through paintings, drawings, etchings, woodcuts, plaster casts, and cork models is now assembled before me.” Something similar happened to Freud in Athens when he saw the Acropolis. “So all this really does exist, just as we learned at school!” he exclaimed, and almost immediately thereafter felt the conviction: “What I see here is not real.” Montaigne found this meeting between inner and outer versions strange, too, writing of “the Rome and Paris that I have in my soul,” which were “without size and without place, without stone, without plaster, and without wood.” They were dream-images which he compared to the dream-hare chased by his dog.

illustration credit i145a Rome would bring Goethe an almost mystical peace - фото 46
(illustration credit i14.5a)

Rome would bring Goethe an almost mystical peace: “I am now in a state of clarity and calm such as I had not known for a long time.” Montaigne felt this too; despite its touristic frustrations, Italy in general had this effect on him. “I enjoyed a tranquil mind,” he wrote a little later, in Lucca. But he added: “I felt only one lack, that of company that I liked, being forced to enjoy these good things alone and without communication.”

illustration credit i145b Eventually leaving Rome on April 19 1581 - фото 47
(illustration credit i14.5b)

Eventually leaving Rome on April 19, 1581, Montaigne crossed the Apennines and headed for the great pilgrimage site of Loreto, joining the crowd pouring in procession behind banners and crucifixes. He left votive figures in the church there, for himself and for his wife and daughter. Then he continued up the Adriatic coast and back across the mountains to a spa at La Villa, where he stayed for over a month to try the waters. As was expected of a visiting nobleman, he hosted parties for locals and fellow guests, including a dance “for the peasant girls” in which he participated himself “so as not to appear too reserved.” He returned to La Villa after a detour to Florence and Lucca, and stayed through the height of the summer, from August 14 to September 12, 1581. His pain from the stone was bad, and he came down with toothache, a heaviness in the head, and aching eyes. He suspected that these were the fault of the waters, which ravaged his upper half even as they helped the bottom half, assuming that they even did that. “I began to find these baths unpleasant.”

Then, unexpectedly, he was called away. Montaigne, who claimed to want only a quiet life and the chance to pursue his “honest curiosity” around Europe, was issued with a long-distance invitation which he could not refuse.

15. Q. How to live? A. Do a good job, but not too good a job

MAYOR

THE LETTER ARRIVED for Montaigne at the La Villa baths, bearing the full weight of remote authority. Signed by all the jurats of Bordeaux — the six men who governed it alongside its mayor — it informed him that he had been elected, in his absence, to be the next mayor of the city. He must return immediately to fulfill his duties.

This was flattering, but, according to Montaigne, it was the last thing he wanted to hear. The responsibilities would be more onerous than those of a magistrate. Demands would be made on his time. There would be speeches and ceremonies — all the things he had least enjoyed about his progress through Italy. He would need his diplomatic skills, for the mayor’s job would mean managing the different religious and political factions in town, and liaising between Bordeaux and an unpopular king. It also meant he had to cut his trip short.

Disillusioned though he was with the spa life, he felt no desire to go home. By now, he had been away for fifteen months — a long time, but not long enough to satisfy him. He seems now to have tried to eke out as many remaining weeks as he could. He did not refuse the jurats’ request, but neither did he hurry back to see them. First, he traveled back down to Rome, at a leisurely pace, stopping in Lucca for a while and trying some other baths on the way. One wonders why he went to Rome at all, since it meant going over two hundred miles in the wrong direction. Perhaps he was hoping to get advice on whether he could extricate himself from the task. If so, the answer was discouraging. Arriving in Rome on October 1, he found a second letter from the Bordeaux jurats, this time more peremptory. He was now “urgently requested” to return.

In the next edition of the Essays , he emphasized how little he had sought such an appointment, and how strenuously he had tried to avoid it. “I excused myself,” he wrote — but the reply came back that this made no difference, since the “king’s command” figured in the matter. The king even wrote him a personal letter, obviously intended to be forwarded to him abroad, though Montaigne received it only when he got back to his estate:

Monsieur de Montaigne, because I hold in great esteem your fidelity and zealous devotion to my service, it was a pleasure to me to understand that you were elected mayor of my city of Bordeaux; and I have found this election very agreeable and confirmed it, the more willingly because it was made without intrigue and in your remote absence. On the occasion of which my intention is, and I order and enjoin you very expressly, that without delay or excuse you return as soon as this is delivered to you and take up the duties and services of the responsibility to which you have been so legitimately called. And you will be doing a thing that will be very agreeable to me, and the contrary would greatly displease me.

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