LOS CANIBALES MONTAIGNE PDF
Montaigne en su época; El humanismo; El escepticismo; La política; El jardín imperfecto. LOS CANÍBALES DE MONTAIGNE. PLATÓN Y LA EDUCACIÓN DEL INDIVIDUO. Montaigne, M. d. (). Biblioteca virtual Miguel de Cervantes. Recuperado el 09 de One of the most widely disseminated European utopian works is Montaigne’s essay “De los canibales, ” which appeared in There we find a presentation of.
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By which it appears how cautious men ought to be of taking things upon trust from vulgar opinion, and that we are to judge by the eye of reason, and not from common report. I long had a man in my house that lived ten or twelve years mobtaigne the New World, discovered in these latter days, and in that part of it where Villegaignon landed,—[At Brazil, in This discovery of so vast a country seems to be of very great consideration.
I cannot be sure, that hereafter there may not be another, so many wiser men than we having been deceived in this. I am afraid our eyes are bigger than our bellies, and that we have more curiosity than capacity; for we grasp at all, but catch nothing but wind. Plato brings in Solon,—[In Timaeus. Haec loca, vi quondam et vasta convulsa ruina, Dissiluisse ferunt, quum protenus utraque tellus Una foret.
Cyprus from Syria, the isle of Negropont from the montaignf of Beeotia, and elsewhere united lands that were separate before, by filling up the channel betwixt them with sand and mud:. Sterilisque diu palus, aptaque remis, Vicinas urbes alit, et grave sentit aratrum.
But there is no great appearance that this isle was this New World so lately discovered: It should seem, that in this great body, there are two sorts of motions, the one natural and the other feverish, as there are in ours.
When I consider the impression that our river of Dordogne has made in my time on the right bank of its descent, and that in twenty years it has gained so much, and undermined the foundations of so many houses, I perceive it to be an extraordinary agitation: But rivers alter their course, sometimes beating against the one side, and sometimes the other, and some times quietly keeping the channel. I do not speak of sudden inundations, the causes of which everybody understands.
The inhabitants of this place affirm, that of late years the sea has driven so vehemently upon them, that they have lost above four leagues of land.
“Of cannibals” by Michel de Montaigne
These sands are her harbingers: The other testimony from antiquity, to which some would apply this discovery of the New World, is in Aristotle; at least, if that little book of Unheard of Miracles be his—[one of the spurious publications brought out under his name—D. He there tells us, that certain Carthaginians, having crossed the Atlantic Sea without the Straits of Gibraltar, and sailed a very long time, discovered at last a great and fruitful island, all covered over with wood, and watered with several broad and deep rivers, far remote from all terra firma; and that they, and others after them, allured by the goodness and fertility of the soil, went thither with their wives and children, and began to plant a colony.
But this relation of Aristotle no more agrees with our new-found lands than the other.
This man that I had was a plain ignorant fellow, and therefore the more likely to tell truth: Now in this case, we should either have a man of irreproachable veracity, or so simple that he has not wherewithal to contrive, and to give a colour of truth to false relations, and who can have no ends in forging an untruth. Such a one was mine; and besides, he has at divers times brought to montiagne several seamen and merchants who at the same time went the same voyage.
I shall therefore content myself with his information, without inquiring what the cosmographers say to the business. We should have topographers to trace out to us the particular places where they have been; but for having had this advantage over us, to have seen the Holy Land, they would have the privilege, forsooth, to tell us stories of all the other parts of the world beside.
I would have every one write what he knows, and as much as he knows, but no more; and that not in this only but in all other subjects; for such a person may have some particular knowledge and experience of the nature of such a river, or such a fountain, who, as to motnaigne things, knows no more than what everybody does, and yet to give a currency to his little pittance of learning, will undertake to write the whole body of physics: Now, to return to my subject, I find that there is nothing barbarous and savage in this nation, by anything that I can gather, excepting, that every one gives the title of barbarism to everything that is not in use in his own country.
As, indeed, we have no other level of truth and reason than the example and idea of the opinions and customs of the place wherein we live: They are savages at the same rate that we say fruits are wild, which nature produces of herself and by her own ordinary progress; whereas, in truth, we ought rather to call cxnibales wild whose natures we have changed by our artifice and diverted from the common order.
In those, the genuine, most useful, and natural virtues and properties are vigorous and sprightly, which we have helped to degenerate in these, by accommodating them to the pleasure of our own corrupted palate. And yet for all this, our kontaigne confesses a flavour and delicacy excellent even to emulation of the best of ours, in several fruits wherein those countries abound without art or culture. Neither is it reasonable that art should lis the pre-eminence of our great and powerful mother nature.
We have so surcharged her with the additional ornaments and graces we have added to the beauty and riches of her own works by our inventions, that we have almost smothered her; yet in other places, where she shines in her own purity and proper luster, she marvelously baffles and disgraces all our vain and frivolous attempts:.
Our utmost endeavours cannot arrive at so much as to imitate the nest of the least of birds, its contexture, beauty, and convenience: All things, says Plato,—[ Laws These nations then seem to me to be so far barbarous, as montaigbe received but very little form and fashion from art and human invention, and consequently to be not much remote from their original simplicity.
LOS CANIBALES DE MONTAIGNE by Mónica Villa Toledo on Prezi
The laws of nature, however, govern them still, not as yet much vitiated with any mixture of ours: I am sorry that Lycurgus and Plato had no knowledge of canibals for to my apprehension, what we now see in those nations, does not only surpass all the pictures with which the poets have adorned the golden age, and all their inventions in feigning a happy state of man, but, moreover, the fancy and even the wish and desire of philosophy itself; so native and so pure a lox, as we by experience see to be in them, could never enter into their imagination, nor could they ever believe that human society could have been maintained with so little artifice and human patchwork.
I should tell Plato that it is a nation wherein there is no manner of traffic, no knowledge of letters, no science of numbers, no name of magistrate montaignw political superiority; no use of service, riches or poverty, no contracts, montaifne successions, no dividends, no properties, no employments, but those of leisure, no respect of kindred, but common, no clothing, no canibalez, no metal, no use of corn or wine; the very words that signify lying, treachery, dissimulation, avarice, envy, detraction, pardon, never heard of.
The situation of their country is along the sea-shore, enclosed on the other side towards the land, with great and high oos, having about a hundred leagues in breadth between. They have great store of fish and flesh, that have no resemblance to those of ours: The first that rode a horse thither, though in several other voyages he had contracted an acquaintance and familiarity with them, put them into so kontaigne a fright, with his centaur appearance, that they killed him with their arrows before they could come to discover who he was.
Their buildings are very long, and of capacity to hold two or three hundred people, made of the barks of tall trees, reared with one end upon the ground, and leaning to and supporting one another at the top, like some of our barns, of which the cajibales hangs down to the very ground, and serves for the side walls. They have wood so hard, that they cut with it, and make their swords of it, and their grills of it to broil their meat.
They rise with the sun, and so soon as they are up, eat for all day, for they have no more meals but that; they do not then drink, as Suidas reports of some other people of the East that never drank at their meals; but drink very often all day after, and sometimes to a rousing pitch.
Their drink is made of a certain root, and is of the colour of our claret, and they never drink it but lukewarm. It will not keep above two or three days; it has a somewhat sharp, brisk taste, is nothing heady, but very comfortable to the stomach; laxative to strangers, but a very pleasant beverage to such as are accustomed to it.
They make use, instead of bread, of a certain white compound, like coriander seeds; I have tasted of it; the taste is sweet and a little flat. The whole day is spent in dancing. Their young men go a-hunting after wild beasts with bows and arrows; one part of their women are employed in preparing their drink the while, which is their chief employment.
One of their old men, in the morning before they fall to eating, preaches to the whole family, walking from the one end of the house to the other, and several times repeating the same sentence, till he has finished the round, for their houses are at least a hundred yards long. The fashion of their beds, ropes, swords, and of the wooden bracelets they tie about their wrists, when they go to fight, and of the great canes, bored hollow at one end, by the sound of which they keep the cadence of their dances, are to be seen in several places, and amongst others, at my house.
They shave all over, and much more neatly than we, without other razor than one of wood or stone. They believe in the immortality of the soul, and that those who have merited well of the gods are lodged in that part of heaven where the sun rises, and the accursed in the west.
They have I know not what kind of priests and prophets, who very rarely present themselves to the people, having their abode in the mountains. At their arrival, there is a great feast, and solemn assembly of many villages: This prophet declaims to them in public, exhorting them to virtue and their duty: He also prophesies to them events to come, and the issues they are to expect from their enterprises, and prompts them to or diverts them from war: Divination is a gift of God, and therefore to cahibales it, ought to be a punishable imposture.
Amongst the Scythians, where their diviners failed in the promised effect, they were laid, bound hand and foot, upon carts loaded with firs canibles bavins, and drawn by oxen, on which they were burned to death.
They have continual war with the nations that live further within the mainland, beyond their mountains, to which they go naked, and without other arms than their bows and wooden swords, fashioned at one end like the montaibne of our javelins.
The obstinacy of their battles is wonderful, caniables they never end without great effusion of blood: Every canbiales for a trophy brings home the head of an enemy he has killed, which he fixes over the door of his house. After having a long time montxigne their prisoners very well, and given them all the regales they can think of, he to whom the prisoner belongs, invites a great assembly of his friends.
They being come, he ties a rope to one of the arms of the prisoner, of which, at a distance, out of his reach, he holds the one end himself, and gives to the friend he loves best the other arm to hold after the same manner; which being.
After that, they roast him, eat canibaes amongst them, and send some chops to their absent friends. They do not do this, as some think, for nourishment, as the Scythians anciently did, but as a representation of an extreme revenge; as montaignne appear by this: I am not sorry that we should here take notice of the barbarous horror of so cruel an action, but that, seeing so clearly into their faults, we should be so blind to our own.
I conceive there is more barbarity in eating a man alive, than when he is dead; in tearing a body limb from limb by racks and torments, that is yet in perfect sense; in roasting it by degrees; in causing it to be bitten and worried by dogs and swine as we have not only read, but lately seen, not amongst inveterate and mortal enemies, but among neighbours and fellow-citizens, and, which is worse, under colour of piety and religionthan to roast and eat him after he is dead.
Chrysippus and Zeno, the two heads of the Stoic sect, were of opinion that there was no hurt in making use of our dead carcasses, in what way soever for our necessity, and in feeding upon them too;—[Diogenes Laertius, vii. And the physicians make no bones of employing it to all sorts of use, either to apply it outwardly; or to give it inwardly for the health of the patient.
But there never was any opinion so irregular, as montaivne excuse treachery, disloyalty, tyranny, and cruelty, which are our familiar vices. We may then call these people barbarous, in respect to the rules of reason: Their wars are throughout noble and generous, and carry as much excuse and fair pretence, as that human malady is capable of; having with them no other foundation than the sole montaine of valour. Their disputes are not for the conquest of new lands, for these they already possess are so fruitful by nature, as to supply them without labour or concern, with all things necessary, in such abundance that they have no need to enlarge their borders.
And they are, moreover, happy in this, that they only covet so much as their natural necessities require: These leave to their heirs in common the full possession of goods, without any manner of division, or other title than what nature bestows upon her creatures, in bringing them into the world. If their neighbours pass over canibaled mountains to assault them, and obtain a victory, all the victors gain by it is glory only, and the advantage of having proved themselves the better in valour and virtue: And those in turn do the same; they demand of their prisoners no other ransom, than acknowledgment that they are overcome: There is not a man amongst them who had not rather be killed and eaten, than so much as to open his mouth to entreat he may not.
They use them with all liberality and freedom, to the end their lives may be so much the dearer to them; but frequently entertain them with menaces of their approaching death, of the torments they canibwles to suffer, of the preparations making in order to it, of the mangling their limbs, and of the feast that is to be made, where their carcass is to be the only dish. All canibaales they do, to no montqigne end, but only to extort some gentle or submissive word from them, or to frighten them so as to make them run away, to obtain this advantage that they were terrified, and that their constancy was shaken; and indeed, if rightly taken, it is in this point only that a true victory consists:.
The Hungarians, a very warlike people, never pretend further than to reduce the enemy to their discretion; for having forced this confession from them, they let them go without injury or ransom, excepting, at the most, to make them engage their word never to bear arms against them again.
The estimate and value of a man consist in the heart ls in the will: Valour is stability, not of legs and arms, but of the courage and the soul; it does not lie in the goodness of our horse or our arms but in our own.
He that falls obstinate in his courage—. There are defeats more triumphant than victories. Never could those four sister victories, the fairest the sun ever be held, of Salamis, Plataea, Mycale, and Sicily, venture to oppose all their united glories, to the single glory of the discomfiture of King Leonidas and his men, at the pass of Thermopylae.
Who ever ran with a more glorious desire and greater ambition, to the winning, than Captain Iscolas to the certain loss of a battle? He was set to defend a certain pass of Peloponnesus against the Arcadians, which, considering the nature of the place and the inequality of forces, finding it utterly impossible for him to do, and seeing that all who were presented to the enemy, must certainly be left upon the place; and on the other side, reputing it unworthy of his own virtue and magnanimity and of the Lacedaemonian name to fail in any part of his duty, he chose a mean betwixt these two extremes after this manner; the youngest and most active of his men, he preserved for the service and defence of their country, and sent them back; and with the rest, whose loss would be of less consideration, he resolved to make good the pass, and with the death of them, to make the enemy buy their entry as dear as possibly he could; as it fell out, for being presently environed on all sides by the Arcadians, after having made a great slaughter of the enemy, he and his were all cut in cajibales.
Is there any trophy dedicated to the conquerors which was not much more due to these who were overcome? The part that true conquering is to play, lies in the encounter, not in the coming off; and the honour of valour consists in fighting, not in subduing.
But to return to my story: Those that paint these people dying after this manner, represent the prisoner spitting in the faces of his executioners and making wry mouths at them. In plain truth, these men are very savage in comparison of us; of necessity, they must either be canibalees so or else we are savages; for there is a vast difference betwixt their manners and ours.
The men there have several wives, and so much the greater number, by how much they have the greater reputation for valour. In the Bible, Sarah, with Leah and Rachel, the two wives of Jacob, gave the most beautiful of their handmaids to their husbands; Montigne preferred the passions of Augustus to her own interest; —[Suetonius, Life of Augustusc.
And that it may not be mlntaigne, that all this is done by a simple and servile obligation to their common practice, or by any authoritative impression of their ancient custom, without judgment or reasoning, and from having a soul so stupid that it cannot contrive what else to do, I must here give you some touches of their sufficiency in point of understanding.
Besides what I repeated to you before, which was one of their songs of war, I have another, a love-song, that begins thus:. Now I have conversed enough with poetry to judge thus much that not only there is nothing barbarous in this invention, but, moreover, that it is perfectly Anacreontic.