whimsical French writer are scourged. In that Essay the following thought
occurs, which one would gladly accept as a correct one: 'Falsely do we
judge the _honesty_ and the _beauty_ of an action from its usefulness.
Equally wrong it is to conclude that everyone is bound to do the
same, and that it is an honest action for everybody, if it be a
useful one.'

Now, Montaigne endeavours to apply this thought to the institution of
marriage; and he descends, in doing so, to the following irrational
argument:--'Let us select the most necessary and most useful institution
of human society: _it is marriage_. Yet the counsel of the saints
deems the contrary side to be more _honest_; thus excluding the most
venerable vocation of men.'

The satire of that famous scene in 'Hamlet' is here apparent. It will
now be understood why the Danish Prince comes with a warning to his
beloved, 'not to admit _honesty_ in discourse with _beauty_,' and why
his resolution is that 'we will have no more _marriage_.' Those words
of Hamlet, too, '_this was sometime a paradox, but now the time gives
it proof_,' are easy of explanation. It was not yet so long ago that
celibacy had been abolished in England. The 'time' now confirms
celibacy once more in this French book.

Most characteristic is the following passage: in this scene the only new
one. It goes far to show the intention with which the poet partly
re-wrought the play. I mean the words in which Hamlet confesses to
Ophelia that he has deceived her. The repentant sinner says: '_You
should not have believed me: for virtue cannot so inoculate our old
stock but we shall relish of it_.'