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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15 “They burn the victims alive”: I:30 181.

16 “I am not sorry”: I:31 189.

17 Coste: Montaigne, Essais , ed. P. Coste (London, 1724, and La Haye, 1727). On Coste, see Rumbold, M.E., Traducteur Huguenot: Pierre Coste (New York: P. Lang, 1991). Marveling that he had to wait so long: e.g. Nicolas Bricaire de la Dixmerie, Eloge analytique et historique de Michel Montagne (Amsterdam & Paris: Valleyre l’aîne, 1781), 2. See Moureau, F., “Réception de Montaigne (XVIIIe siècle),” in Desan, Dictionnaire 859.

18 Diderot, D., Supplément au voyage de Bougainville (1796). English translation by J. Hope Mason and R. Wokler in Diderot, Political Writings (Cambridge: Cambridge University Press, 1992), 31–75. Follow nature to be happy: 52–3. On Diderot, see Schwartz, J., Diderot and Montaigne: the Essais and the Shaping of Diderot’s Humanism (Genèva: Droz, 1966).

19 On Rousseau and Montaigne: see Fleuret, and Dréano. Rousseau’s copy of the Essais is now in the University of Cambridge Library.

20 Rousseau, Discourse on the Origin of Inequality . “I see an animal”: 26. Harsh conditions make him strong: ibid. 27. Civilization makes him “sociable and a slave”: ibid. 31. Savages do not kill themselves: ibid. 43. Murder under a philosopher’s window: ibid. 47.

21 Rousseau, Émile . See Fleuret 83–121.

22 “I place Montaigne foremost”: this preface appears in the Neuchâtel edition but not in modern ones based on the Paris manuscript. It is included as an appendix to Angela Scholar’s translation: Rousseau, Confessions , 643–9, this 644. “This is the only portrait of a man”: preface to Paris version, Rousseau, Confessions 3.

23 “I know men”: Rousseau, Confessions 5.

24 Montaigne “bears the entire form of the human condition”: III:2 740.

25 Contemporary accusations: Cajot, J., Plagiats de M. J. J. R[ousseau], de Genève, sur l’éducation (La Haye, 1766), 125–6. Bricaire de la Dixmerie, N., Eloge analytique et historique de Michel Montagne (Amsterdam & Paris: Valleyre l’aîne, 1781), 209–76, this 259.

11. Q. How to live? A. Live temperately

1 On early nineteenth-century responses, especially to Montaigne’s friendship with La Boétie, see Frame, Montaigne in France 17–23. Sand: Sand, G., Histoire de ma vie (Paris: M. Lévy, 1856), VIII: 230–1. Lamartine: “All that I admire in him,” “because it is you,” and “friend Montaigne”: Lamartine to Aymon de Virieu, May 21 [1811], July 26, 1810, and Nov. 9, 1809, respectively, in Lamartine I:290, I:235, I:178.

2 On visits to the tower, see Legros. On the state of the château before nineteenth century: Willett 221.

3 Compan and Gaillon: cited Legros 65–75.

4 “I have no great experience”: II:12 520. “I like temperate and moderate natures”: I:30 177. “My excesses do not carry me very far away”: III:2 746. “The most beautiful lives”: III:13 1044.

5 Lamartine turns against Montaigne: Lamartine to Aymon de Virieu, 21 May [1811], in Lamartine I:290. Sand “not Montaigne’s disciple”: George Sand to Guillaume Guizot, July 12, 1868, in Sand, G., Correspondance (Paris: Garnier, 1964–69), V: 268–9.

6 On Tasso: II:12 441. Poetry requires “frenzy”: II:2 304. But “The archer who overshoots the target”: I:30 178.

7 “No poet”: Chasles, P., Etudes sur le XVIe siècle en France (Paris: Amyot, 1848), xlix. “Stoic indifference”: Lefèvre-Deumier, J., Critique littéraire (Paris: Firmin-Didot, 1825–45), 344. On both, see Frame, Montaigne in France 15–16. “Moderation sees itself as beautiful”: Nietzsche, Daybreak 167 (Book IV, s. 361).

8 On Renaissance ecstasy, see Screech 10.

9 “Transcendental humors frighten me”: III:13 1044.

10 Mediocrity: III:2 745. Human and subhuman: III:13 1044.

11 Living appropriately: III:13 1037. “There is nothing so beautiful”: III:13 1039.

12 West, R., Black Lamb and Gray Falcon (London: Macmillan, 1941), II:496–7.

12. Q. How to live? A. Guard your humanity

1 On the question of who was behind the attack on Coligny, see Holt 83–5. On the St. Bartholomew’s massacres in general, see Diefendorf, and Sutherland, N. M., The Massacre of Saint Bartholomew and the European Conflict 1559–72 (London: Macmillan, 1972). Montaigne says nothing about the massacres in the Essays , but he may have written about them in his diary, the Beuther Ephemeris —pages are missing for August 24 and October 3, the dates of massacres in Paris and Bordeaux, respectively. Perhaps he regretted what he had written and removed the pages, or perhaps his descendants did. See Nakam, Montaigne et son temps 192.

2 The story of the Lussaults is quoted in Diefendorf 100–2. On purification by fire and water: Davies, N.Z., “The rites of violence,” in her Society and Culture 152–87, esp. 187.

3 On the death toll, see Holt 94 and Langer, U., “Montaigne’s political and religious context,” in Langer (ed.), Cambridge Companion 14.

4 The Bordeaux massacres: Holt 92–4. Singing and lutes in Orléans: Holt 93. Interpretation of children’s involvement, superhuman scale of events, and Roman medal: Crouzet II: 95–8. Charles IX’s medals: Crouzet II: 122–3.

5 Jean La Rouvière: cited in Salmon, J. H. M., “Peasant revolt in Vivarais, 1575–1580,” in Renaissance and Revolt (Cambridge: Cambridge University Press, 1987), 221–2. See Holt 112–14.

6 Imminent Apocalypse: see Cunningham and Grell 19–91, which also analyzes each “horseman” in turn. Werewolf, twins, and nova: Crouzet II: 88–91. “Final ruin”: Gournay, Apology for the Woman Writing [etc.] 138. Postel: Crouzet II: 335.

7 The Devil’s last great effort: see Clark 321–6. Wier: Wier, J., De praestigis daemonum (Basel: J. Oporinus, 1564), cited in Delumeau, 251. Bodin and witches: Bodin, J., On the Demon-Mania of Witches , tr. R. A. Scott (Toronto: Centre for Reformation and Renaissance Studies, 1995), a translation of De la Démonomanie des sorciers (Paris: I. Du Puys, 1580), 200 (“legal tidiness”) and 198 (public rumor “almost infallible”). On revival of medieval techniques such as swimming and searing: Clark 590–1. The witch panic would remain at its height until around 1640, peaking at different times in different parts of Europe, and resulting in tens of thousands of deaths. Torture is useless: II:5 322–3. “Putting a very high price”: III:11 961.

8 Antichrist: Africa/Babylon story reported in Jean de Nury’s Nouvelles admirables d’un enfant monstre (1587), cited Crouzet II:370. Raemond: Raemond, L’Antichrist . See Magnien-Simonin, C., “Raemond, Florimond de,” in Desan, Dictionnaire 849–50.

9 Zeal: Crouzet II: 439–44.

10 Radical Protestant publications of this period include François Hotman’s Francogallia (mostly written earlier, but published 1573 and very popular in the wake of the massacre), Theodore de Bèze’s Du Droit des magistrats sur leurs subiets (1574) and the Vindiciae contra tyrannos of 1579, by Hubert Languet, though some attribute it to Philippe Duplessis-Mornay. See Holt 100–1.

11 Stories of Henri III’s sartorial and behavioral excesses are mostly based on Pierre de L’Estoile, an intermittently reliable Protestant memoirist. L’Estoile, P. de, The Paris of Henry of Navarre as seen by Pierre de l’Estoile , ed. N. Lyman Roelker (Cambridge, MA: Harvard University Press, 1958). Eating with forks, wearing nightclothes, washing hair: Knecht, Rise and Fall 489.

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