Читать книгу Essays - Michel de Montaigne - Страница 29

Men, says Epictetus, are tormented with the opinions they have of things and not by the things themselves. It were a great victory obtained for the relief of our miserable human condition, could this proposition be established for certain and true throughout. For if evils have no admission into us but by the judgment we ourselves make of them, it should seem that it is, then, in our own power to despise them or to turn them to good. If things surrender themselves to our mercy, why do we not convert and accommodate them to our advantage? If what we call evil and torment is neither evil nor torment of itself, but only that our fancy gives it that quality, it is in us to change it, and it being in our own choice, if there be no constraint upon us, we must certainly be very strange fools to take arms for that side which is most offensive to us, and to give sickness, want, and contempt a bitter and nauseous taste, if it be in our power to give them a pleasant relish, and if, fortune simply providing the matter, it is for us to give it the form. Now, that what we call evil is not so of itself, or at least to that degree that we make it, and that it depends upon us to give it another taste and complexion (for all comes to one), let us examine how that can be maintained.

If the original being of those things we fear had power to lodge itself in us by its own authority, it would then lodge itself alike, and in like manner, in all; for men are all of the same kind, and saving in greater and less proportions, are all provided with the same utensils and instruments to conceive and to judge; but the diversity of opinions we have of those things clearly evidences that they only enter us by composition; one person, peradventure, admits them in their true being, but a thousand others give them a new and contrary being in them. We hold death, poverty, and pain for our principal enemies; now, this death, which some repute the most dreadful of all dreadful things, who does not know that others call it the only secure harbour from the storms and tempests of life, the sovereign good of nature, the sole support of liberty, and the common and prompt remedy of all evils? And as the one expect it with fear and trembling, the others support it with greater ease than life itself. That one complains of its facility:

Mors! Utinam pavidos vitae subducere nolles.

Sed virtus to sola daret!

[O death! wouldst that thou might spare the coward, but that valour alone should pay thee tribute.

—Lucan, Pharsalia, iv. 580.]

Now, let us leave these boastful courages. Theodorus answered Lysimachus, who threatened to kill him, “Thou wilt do a brave feat,” said he, “to attain the force of a cantharides.” The majority of philosophers are observed to have either purposely anticipated, or hastened and assisted their own death. How many ordinary people do we see led to execution, and that not to a simple death, but mixed with shame and sometimes with grievous torments, appear with such assurance, whether through firm courage or natural simplicity, that a man can discover no change from their ordinary condition; settling their domestic affairs, commending themselves to their friends, singing, preaching, and addressing the people, nay, sometimes sallying into jests, and drinking to their companions, quite as well as Socrates?

One that they were leading to the gallows told them they must not take him through such a street, lest a merchant who lived there should arrest him by the way for an old debt. Another told the hangman he must not touch his neck for fear of making him laugh, he was so ticklish. Another answered his confessor, who promised him he should that day sup with our Lord, “Do you go then,” said he, “in my room [place]; for I for my part keep fast to-day.” Another having called for drink, and the hangman having drunk first, said he would not drink after him, for fear of catching some evil disease. Everybody has heard the tale of the Picard, to whom, being upon the hangman's ladder, they presented a common wench, telling him (as our law does sometimes permit) that if he would marry her they would save his life; he, having a while considered her and perceiving that she halted: “Come, tie up, tie up,” said he, “she limps.” And they tell another story of the same kind of a fellow in Denmark, who being condemned to lose his head, and the like condition being proposed to him upon the scaffold, refused it, by reason the girl they offered him had hollow cheeks and too sharp a nose. A servant at Toulouse being accused of heresy, for the sum of his belief referred himself to that of his master, a young student, prisoner with him, choosing rather to die than suffer himself to be persuaded that his master could err. We read that of the inhabitants of Arras, when Louis XI took that city, a great many let themselves be hanged rather than they would say, “God save the King.” And amongst that mean-souled race of men, the buffoons, there have been some who would not leave their fooling at the very moment of death. One that the hangman was turning off the ladder cried: “Launch the galley,” an ordinary saying of his. Another, whom at the point of death his friends had laid upon a bed of straw before the fire, the physician asking him where his pain lay: “Between the bench and the fire,” said he, and the priest, to give him extreme unction, groping for his feet which his pain had made him pull up to him: “You will find them,” said he, “at the end of my legs.” To one who being present exhorted him to recommend himself to God: “Why, is someone going to Him?” said he; and the other replying: “It will presently be yourself, if it be His good pleasure.” “Shall I be sure to be there by to-morrow night?” said he. “Do, but recommend yourself to Him,” said the other, “and you will soon be there.” “I were best then,” said he, “to wait and carry my recommendations myself.”

In the kingdom of Narsingah to this day the wives of their priests are buried alive with the bodies of their husbands; all other wives are burnt at their husbands’ funerals, which they not only firmly but cheerfully undergo. At the death of their king, his wives and concubines, his favourites, all his officers, and domestic servants, who make up a whole people, present themselves so gaily to the fire where his body is burnt, that they seem to take it for a singular honour to accompany their master in death. During our late wars of Milan, where there happened so many takings and retakings of towns, the people, impatient of so many changes of fortune, took such a resolution to die, that I have heard my father say he there saw a list taken of five-and-twenty masters of families who made themselves away in one week's time: an incident somewhat resembling that of the Xanthians, who being besieged by Brutus, fell – men, women, and children – into such a furious appetite of dying, that nothing can be done to evade death which they did not to avoid life; insomuch that Brutus had much difficulty in saving a very small number. [“Only fifty were saved.” – Plutarch, Life of Brutus, c. 8.]

Every opinion is of force enough to cause itself to be espoused at the expense of life. The first article of that valiant oath that Greece took and observed in the Median war, was that everyone should sooner exchange life for death, than their own laws for those of Persia. What a world of people do we see in the wars between the Turks and the Greeks, who would rather embrace a cruel death than uncircumcise themselves to be baptised? An example of which no sort of religion is incapable.

The kings of Castile having banished the Jews out of their dominions, John, King of Portugal, in consideration of eight crowns a head, sold them a retreat into his for a certain limited time, upon condition that the time fixed coming to expire they should begone, and he to furnish them with shipping to transport them into Africa. The day comes, which once lapsed they were given to understand that such as were afterward found in the kingdom should remain slaves; vessels were very slenderly provided; and those who embarked in them were rudely and villainously used by the passengers, who, besides other indignities, kept them cruising upon the sea, one while forwards and another backwards, till they had spent all their provisions, and were constrained to buy of them at so dear a rate and so long withal, that they set them not on shore till they were all stripped to the very shirts. The news of this inhuman usage being brought to those who remained behind, the greater part of them resolved upon slavery and some made a show of changing religion. Emmanuel, the successor of John, being come to the crown, first set them at liberty, and afterwards altering his mind, ordered them to depart his country, assigning three ports for their passage. He hoped, says Bishop Osorius, no contemptible Latin historian of these later times, that the favour of the liberty he had given them having failed of converting them to Christianity, yet the difficulty of committing themselves to the mercy of the mariners and of abandoning a country they were now habituated to and were grown very rich in, to go and expose themselves in strange and unknown regions, would certainly do it. But finding himself deceived in his expectation, and that they were all resolved upon the voyage, he cut off two of the three ports he had promised them, to the end that the length and incommodity of the passage might reduce some, or that he might have opportunity, by crowding them all into one place, the more conveniently to execute what he had designed, which was to force all the children under fourteen years of age from the arms of their fathers and mothers, to transport them from their sight and conversation, into a place where they might be instructed and brought up in our religion. He says that this produced a most horrid spectacle the natural affection between the parents and their children, and moreover their zeal to their ancient belief, contending against this violent decree, fathers and mothers were commonly seen making themselves away, and by a yet much more rigorous example, precipitating out of love and compassion their young children into wells and pits, to avoid the severity of this law. As to the remainder of them, the time that had been prefixed being expired, for want of means to transport them they again returned into slavery. Some also turned Christians, upon whose faith, as also that of their posterity, even to this day, which is a hundred years since, few Portuguese can yet rely; though custom and length of time are much more powerful counsellors in such changes than all other constraints whatever. In the town of Castelnaudari, fifty heretic Albigeois at one time suffered themselves to be burned alive in one fire rather than they would renounce their opinions.

Quoties non modo ductores nostri, sed universi etiam exercitus,

ad non dubiam mortem concurrerunt?

[How often have not only our leaders, but whole armies, run to a certain and manifest death?”

— Cicero, Tusculum Disputations, i. 37.]

I have seen an intimate friend of mine run headlong upon death with a real affection, and that was rooted in his heart by divers plausible arguments which he would never permit me to dispossess him of, and upon the first honourable occasion that offered itself to him, precipitate himself into it, without any manner of visible reason, with an obstinate and ardent desire of dying. We have several examples in our own times of persons, even young children, who for fear of some little inconvenience have despatched themselves. And what shall we not fear, says one of the ancients [Seneca, Letters, 70.] to this purpose, if we dread that which cowardice itself has chosen for its refuge?

Should I here produce a long catalogue of those, of all sexes and conditions and sects, even in the most happy ages, who have either with great constancy looked death in the face, or voluntarily sought it, and sought it not only to avoid the evils of this life, but some purely to avoid the satiety of living, and others for the hope of a better condition elsewhere, I should never have done. The number is so infinite that in truth I should have a better bargain to reckon up those who have feared it. This one case therefore shall serve for all: Pyrrho the philosopher being one day in a boat in a very great tempest, showed to those around him who were terrified, the example of a hog that was not at all concerned at the storm. Shall we then dare to say that this advantage of reason, of which we so much boast, and upon the account of which we think ourselves masters and emperors over the rest of all creation, was given us for a torment? To what end serves the knowledge of things if it renders us more unmanly? If we thereby lose the tranquillity and repose we should enjoy without it? And if it put us into a worse condition than Pyrrho's hog? Shall we employ the understanding that was conferred upon us for our greatest good to our own ruin; setting ourselves against the design of nature and the universal order of things, which intend that everyone should make use of the faculties, members, and means he has to his own best advantage?

But it may be objected: Your rule is true enough as to what concerns death; but what will you say of indigence? What will you, moreover, say of pain, which Aristippus, Hieronymus, and most of the sages have reputed the worst of evils; and those who have denied it by word of mouth have, however, confessed it in effect? Posidonius being extremely tormented with a sharp and painful disease, Pompeius came to visit him, excusing himself that he had taken so unseasonable a time to come to hear him discourse of philosophy. “The gods forbid,” said Posidonius to him, “that pain should ever have the power to hinder me from talking,” and thereupon fell immediately upon a discourse of the contempt of pain: but, in the meantime, his own infirmity was playing his part, and plagued him to purpose; to which he cried out, “You may work your will, pain, and torment me with all your power, but you shall never make me say that you are evil.” This story makes a fuss, but what has it to do with the contempt of pain? He only fights it with words, and in the meantime, if the shootings pains he felt did not move him, why did he interrupt his discourse? Why did he fancy he did so great a thing in forbearing to confess it an evil? All does not here consist in the imagination; our fancies may work upon other things: but here is the certain science that is playing its part, of which our senses themselves are judges:

Qui nisi sunt veri, ratio quoque falsa sit omnis.

[Which, if they be not true, all reasoning may also be false.

—Lucretius, iv. 486.]

Shall we persuade our skins that the jerks of a whip agreeably tickle us, or our taste that a potion of aloes is vin de Graves? Pyrrho's hog is here in the same predicament with us; he is not afraid of death, it is true, but if you beat him he will cry out to some purpose. Shall we force the general law of nature, which in every living creature under heaven is seen to tremble under pain? The very trees seem to groan under the blows they receive. Death is only felt by reason, forasmuch as it is the motion of an instant;

Aut fuit, aut veniet; nihil est praesentis in illa.

[Death has been, or will come: there is nothing of the present in it.

—Estienne de la Boétie, Satires.]

Morsque minus poenae, quam mora mortis, habet.

[The delay of death is more painful than death itself.

—Ovid, Epistles. Ariadne to Theseus, v. 42.]

A thousand beasts, a thousand men, are sooner dead than threatened. That also which we principally pretend to fear in death is pain, its ordinary forerunner: yet, if we may believe a holy father:

Malam mortem non facit, nisi quod sequitur mortem.

[It is only which follows death what makes death bad.

—St. Augustine, City of God, i. ii.]

And I should yet say, more probably, that neither that which goes before nor that which follows after is at all of the appurtenances of death.

We excuse ourselves falsely: and I find by experience that it is rather the impatience of the imagination of death that makes us impatient of pain, and that we find it doubly grievous as it threatens us with death. But reason accusing our cowardice for fearing a thing so sudden, so inevitable, and so insensible, we take the other as the more excusable pretence. All ills that carry no other danger along with them but simply the evils themselves, we treat as things of no danger: the toothache or the gout, painful as they are, yet being not reputed mortal, who reckons them in the catalogue of diseases?

But let us presuppose that in death we principally regard the pain; as also there is nothing to be feared in poverty but the miseries it brings along with it of thirst, hunger, cold, heat, watching, and the other inconveniences it makes us suffer, still we have nothing to do with anything but pain. I will grant, and very willingly, that it is the worst incident of our being (for I am the man upon earth who the most hates and avoids it, considering that hitherto, I thank God, I have had so little traffic with it), but still it is in us, if not to annihilate, at least to lessen it by patience; and though the body and the reason should mutiny, to maintain the soul, nevertheless, in good condition. Were it not so, who had ever given reputation to virtue; valour, force, magnanimity, and resolution? where were their parts to be played if there were no pain to be defied?

Avida est periculi virtus.

[Courage is greedy of danger.

— Seneca, De Providentia, c. 4]

Were there no lying upon the hard ground, no enduring, armed at all points, the meridional heats, no feeding upon the flesh of horses and asses, no seeing a man's self hacked and hewed to pieces, no suffering a bullet to be pulled out from amongst the shattered bones, no sewing up, cauterising and searching of wounds, by what means were the advantage we covet to have over the vulgar to be acquired? It is not fleeting evil and pain, the sages say, that a man should most covet, but to perform acts which bring us the greater labour and pain.

Non est enim hilaritate, neclascivia, nec risu, aut joco

comite levitatis, sed saepe etiam tristes firmitate et

constantia sunt beati.

[For men are not only happy by mirth and wantonness, by laughter and jesting, the companion of levity, but ofttimes the serious sort reap felicity from their firmness and constancy.

—Cicero, De Finibus. ii. 10.]

And for this reason it has ever been impossible to persuade our forefathers but that the victories obtained by dint of force and the hazard of war were not more honourable than those performed in great security by stratagem or practice:

Laetius est, quoties magno sibi constat honestum.

[A good deed is all the more a satisfaction by how much the more it has cost us.

—Lucan, Pharsalia, ix. 404.]

Besides, this ought to be our comfort, that naturally, if the pain be violent, it is but short; and if long, nothing violent:

Si gravis, brevis; Si longus, levis.

You will not feel it long if you feel it too much; it will either put an end to itself or to you; it comes to the same thing:

Remember that the greatest pains are terminated by death; that slighter pains have long intermissions of repose, and that we are masters of the more moderate sort: so that, if they be tolerable, we bear them; if not, we can go out of life, as from a theatre, when it does not please us.

—Cicero, De Finibus, i. 15.

That which makes us suffer pain with so much impatience is not being accustomed to find our chief contentment in the soul; that we do not enough rely upon her who is the sole and sovereign mistress of our condition. The body, saving in the greater or less proportion, has but one and the same bent and bias; whereas the soul is variable into all sorts of forms; and subject to herself and to her own empire, all things whatsoever, both the senses of the body and all other accidents: and therefore it is that we ought to study her, to inquire into her, and to rouse up all her powerful faculties. There is neither reason, force, nor prescription that can anything prevail against her inclination and choice. Of so many thousands of biases that she has at her disposal, let us give her one proper to our repose and conversation, and then we shall not only be sheltered and secured from all manner of injury and offence, but moreover gratified and obliged, if she will, with evils and offences. She makes her profit indifferently of all things; error, dreams, serve her to good use, as loyal matter to lodge us in safety and contentment. It is plain enough to be seen that it is the sharpness of our mind that gives the edge to our pains and pleasures: beasts that have no such thing, leave to their bodies their own free and natural sentiments, and consequently in every kind very near the same, as appears by the resembling application of their motions. If we would not disturb in our members the jurisdiction that appertains to them in this, it is to be believed it would be the better for us, and that nature has given them a just and moderate temper both to pleasure and pain; neither can it fail of being just, being equal and common. But seeing we have enfranchised ourselves from her rules to give ourselves up to the rambling liberty of our own fancies, let us at least help to incline them to the most agreeable side. Plato fears our too vehemently engaging ourselves with pain and pleasure, forasmuch as these too much knit and ally the soul to the body; whereas I rather, quite contrary, by reason it too much separates and disunites them. As an enemy is made more fierce by our flight, so pain grows proud to see us truckle under her. She will surrender upon much better terms to them who make head against her: a man must oppose and stoutly set himself against her. In retiring and giving ground, we invite and pull upon ourselves the ruin that threatens us. As the body is more firm in an encounter, the more stiffly and obstinately it applies itself to it, so is it with the soul.

But let us come to examples, which are the proper game of folks of such feeble force as myself; where we shall find that it is with pain as with stones, that receive a brighter or a duller lustre according to the foil they are set in, and that it has no more room in us than we are pleased to allow it:

Tantum doluerunt, quantum doloribus se inseruerunt.

[They suffered so much the more, by how much more they gave way to suffering.

—St. Augustine, City of God, i. 10.]

We are more sensible of one little touch of a surgeon's lancet than of twenty wounds with a sword in the heat of fight. The pains of childbearing, said by the physicians and by God himself to be great, and which we pass through with so many ceremonies – there are whole nations that make nothing of them. I set aside the Lacedaemonian women, but what else do you find in the Swiss among our foot-soldiers, if not that, as they trot after their husbands, you see them to-day carry the child at their necks that they carried yesterday in their bellies? The counterfeit Egyptians we have amongst us go themselves to wash theirs, so soon as they come into the world, and bathe in the first river they meet. Besides so many wenches as daily drop their children by stealth, as they conceived them, that fair and noble wife of Sabinus, a patrician of Rome, for another's interest, endured alone, without help, without crying out, or so much as a groan, the bearing of twins. [Plutarch, On Love, c. 34.] A poor simple boy of Lacedaemon having stolen a fox (for they more fear the shame of stupidity in stealing than we do the punishment of the knavery), and having got it under his coat, rather endured the tearing out of his bowels than he would discover his theft. And another offering incense at a sacrifice, suffered himself to be burned to the bone by a coal that fell into his sleeve, rather than disturb the ceremony. And there have been a great number, for a sole trial of virtue, following their institutions, who have at seven years old endured to be whipped to death without changing their countenance. And Cicero has seen them fight in parties, with fists, feet, and teeth, till they have fainted and sunk down, rather than confess themselves overcome:

Custom could never conquer nature; she is ever invincible; but we have infected the mind with shadows, delights, negligence, sloth; we have grown effeminate through opinions and corrupt morality.

—Cicero, Tusculum Disputations, v. 27

Everyone knows the story of Scaevola, that having slipped into the enemy's camp to kill their general, and having missed his blow, to repair his fault, by a more strange invention and to deliver his country, he boldly confessed to Porsenna, who was the king he had a purpose to kill, not only his design, but moreover added that there were then in the camp a great number of Romans, his accomplices in the enterprise, as good men as he; and to show what a one he himself was, having caused a pan of burning coals to be brought, he saw and endured his arm to broil and roast, till the king himself, conceiving horror at the sight, commanded the pan to be taken away. What would you say of him that would not vouchsafe to respite his reading in a book whilst he was under incision? And of the other that persisted to mock and laugh in contempt of the pains inflicted upon him; so that the provoked cruelty of the executioners that had him in handling, and all the inventions of tortures redoubled upon him, one after another, spent in vain, gave him the bucklers? But he was a philosopher. But what! a gladiator of Caesar's endured, laughing all the while, his wounds to be searched, lanced, and laid open:

What ordinary gladiator ever groaned? Which of them ever change countenance? Which of them not only stood or fell indecorously?

Which, when he had fallen and was commanded to receive the stroke of the sword, contracted his neck.

—Cicero, Tusculum Disputations, ii. 17.

Let us bring in the women too. Who has not heard at Paris of her that caused her face to be flayed only for the fresher complexion of a new skin? There are who have drawn good and sound teeth to make their voices more soft and sweet, or to place the other teeth in better order. How many examples of the contempt of pain have we in that sex? What can they not do, what do they fear to do, for never so little hope of an addition to their beauty?

Vallere queis cura est albos a stirpe capillos,

Et faciem, dempta pelle, referre novam.

[Who carefully pluck out their grey hairs by the roots, and renew their faces by peeling off the old skin.

—Tibullus, i. 8, 45.]

I have seen some of them swallow sand, ashes, and do their utmost to destroy their stomachs to get pale complexions. To make a fine Spanish body, what racks will they not endure of girding and bracing, till they have notches in their sides cut into the very quick, and sometimes to death?

It is an ordinary thing with several nations at this day to wound themselves in good earnest to gain credit to what they profess; of which our king relates notable examples of what he has seen in Poland and done towards himself. [Henry III.] But besides this, which I know to have been imitated by some in France, when I came from that famous assembly of the Estates at Blois, I had a little before seen a maid in Picardy, who to manifest the ardour of her promises, as also her constancy, give herself, with a bodkin she wore in her hair, four or five good lusty stabs in the arm, till the blood gushed out to some purpose. The Turks give themselves great scars in honour of their mistresses, and to the end they may the longer remain, they presently clap fire to the wound, where they hold it an incredible time to stop the blood and form the cicatrice; people that have been eyewitnesses of it have both written and sworn it to me. But for ten aspers [a Turkish coin worth about a penny] there are there every day fellows to be found that will give themselves a good deep slash in the arms or thighs. I am willing, however, to have the testimonies nearest to us when we have most need of them; for Christendom furnishes us with enough. After the example of our blessed Guide there have been many who have crucified themselves. We learn by testimony very worthy of belief, that King St. Louis wore a hair-shirt till in his old age his confessor gave him a dispensation to leave it off; and that every Friday he caused his shoulders to be drubbed by his priest with five small chains of iron which were always carried about amongst his night accoutrements for that purpose.

William, our last Duke of Guienne, the father of that Eleanor who transmitted that duchy to the houses of France and England, continually for the last ten or twelve years of his life wore a suit of armour under a religious habit by way of penance. Foulke, Count of Anjou, went as far as Jerusalem, there to cause himself to be whipped by two of his servants, with a rope about his neck, before the sepulchre of our Lord. But do we not, moreover, every Good Friday, in various places, see great numbers of men and women beat and whip themselves till they lacerate and cut the flesh to the very bones? I have often seen it, and it is without any enchantment; and it was said there were some amongst them (for they go disguised) who for money undertook by this means to save harmless the religion of others, by a contempt of pain, so much the greater, as the incentives of devotion are more effectual than those of avarice. Q. Maximus buried his son when he was a consul, and M. Cato his when praetor elect, and L. Paulus both his, within a few days one after another, with such a countenance as expressed no manner of grief. I said once merrily of a certain person, that he had disappointed the divine justice; for the violent death of three grown-up children of his being one day sent him, for a severe scourge, as it is to be supposed, he was so far from being afflicted at the accident, that he rather took it for a particular grace and favour of heaven. I do not follow these monstrous humours, though I lost two or three at nurse, if not without grief, at least without repining, and yet there is hardly any accident that pierces nearer to the quick. I see a great many other occasions of sorrow, that should they happen to me I should hardly feel; and have despised some, when they have befallen me, to which the world has given so terrible a figure that I should blush to boast of my constancy:

Ex quo intelligitur, non in natura, sed in opinione,

esse aegritudinem.

[By which one may understand that grief is not in nature, but in opinion.

—Cicero, Tusculum Disputations., iii. 28.]

Opinion is a powerful party, bold, and without measure. Whoever so greedily hunted after security and repose as Alexander and Caesar did after disturbance and difficulties? Teres, the father of Sitalces, was wont to say that “when he had no wars, he fancied there was no difference between him and his groom”. Cato the consul, to secure some cities of Spain from revolt, only interdicting the inhabitants from wearing arms, a great many killed themselves:

Ferox gens, nullam vitam rati sine armis esse.

[A fierce people, who thought there was no life without war.

—Livy, xxxiv. 17.]

How many do we know who have forsaken the calm and sweetness of a quiet life at home amongst their acquaintance, to seek out the horror of unhabitable deserts; and having precipitated themselves into so abject a condition as to become the scorn and contempt of the world, have hugged themselves with the conceit, even to affectation. Cardinal Borromeo, who died lately at Milan, amidst all the jollity that the air of Italy, his youth, birth, and great riches, invited him to, kept himself in so austere a way of living, that the same robe he wore in summer served him for winter too; he had only straw for his bed, and his hours of leisure from affairs he continually spent in study upon his knees, having a little bread and a glass of water set by his book, which was all the provision of his repast, and all the time he spent in eating.

I know some who consentingly have acquired both profit and advancement from cuckoldom, of which the bare name only affrights so many people.

If the sight be not the most necessary of all our senses, it is at least the most pleasant; but the most pleasant and most useful of all our members seem to be those of generation; and yet a great many have conceived a mortal hatred against them only for this, that they were too pleasant, and have deprived themselves of them only for their value: as much thought he of his eyes that put them out. The generality and more solid sort of men look upon abundance of children as a great blessing; I, and some others, think it as great a benefit to be without them. And when you ask Thales why he does not marry, he tells you, because he has no mind to leave any posterity behind him.

That our opinion gives the value to things is very manifest in the great number of those which we do, not so much prizing them, as ourselves, and never considering either their virtues or their use, but only how dear they cost us, as though that were a part of their substance; and we only repute for value in them, not what they bring to us, but what we add to them. By which I understand that we are great economisers of our expense: as it weighs, it serves for so much as it weighs. Our opinion will never suffer it to want of its value: the price gives value to the diamond; difficulty to virtue; suffering to devotion; and griping to physic. A certain person, to be poor, threw his crowns into the same sea to which so many come, in all parts of the world, to fish for riches. Epicurus says that to be rich is no relief, but only an alteration, of affairs. In truth, it is not want, but rather abundance, that creates avarice. I will deliver my own experience concerning this affair.

I have since my emergence from childhood lived in three sorts of conditions. The first, which continued for some twenty years, I passed over without any other means but what were casual and depending upon the allowance and assistance of others, without stint, but without certain revenue. I then spent my money so much the more cheerfully, and with so much the less care how it went, as it wholly depended upon my overconfidence of fortune. I never lived more at my ease; I never had the repulse of finding the purse of any of my friends shut against me, having enjoined myself this necessity above all other necessities whatever, by no means to fail of payment at the appointed time, which also they have a thousand times respited, seeing how careful I was to satisfy them; so that I practised at once a thrifty, and withal a kind of alluring, honesty. I naturally feel a kind of pleasure in paying, as if I eased my shoulders of a troublesome weight and freed myself from an image of slavery; as also that I find a ravishing kind of satisfaction in pleasing another and doing a just action. I except payments where the trouble of bargaining and reckoning is required; and in such cases; where I can meet with nobody to ease me of that charge, I delay them, how scandalously and injuriously soever, all I possibly can, for fear of the wranglings for which both my humour and way of speaking are so totally improper and unfit. There is nothing I hate so much as driving a bargain; it is a mere traffic of cozenage and impudence, where, after an hour's cheapening and hesitating, both parties abandon their word and oath for five sols’ abatement. Yet I always borrowed at great disadvantage; for, wanting the confidence to speak to the person myself, I committed my request to the persuasion of a letter, which usually is no very successful advocate, and is of very great advantage to him who has a mind to deny. I, in those days, more jocundly and freely referred the conduct of my affairs to the stars, than I have since done to my own providence and judgment. Most good managers look upon it as a horrible thing to live always thus in uncertainty, and do not consider, in the first place, that the greatest part of the world live so: how many worthy men have wholly abandoned their own certainties, and yet daily do it, to the winds, to trust to the inconstant favour of princes and of fortune? Caesar ran above a million of gold, more than he was worth, in debt to become Caesar; and how many merchants have begun their traffic by the sale of their farms, which they sent into the Indies:

Tot per impotentia freta.

[Through so many ungovernable seas.

—Catullus, iv. 18.]

In so great a siccity of devotion as we see in these days, we have a thousand and a thousand colleges that pass it over commodiously enough, expecting every day their dinner from the liberality of Heaven. Secondly, they do not take notice that this certitude upon which they so much rely is not much less uncertain and hazardous than hazard itself. I see misery as near beyond two thousand crowns a year as if it stood close by me; for besides that it is in the power of chance to make a hundred breaches to poverty through the greatest strength of our riches – there being very often no mean between the highest and the lowest fortune:

Fortuna vitrea est: turn, quumsplendet, frangitur.

[Fortune is glass: in its greatest brightness it breaks.

—Ex Mim. Publilius Syrus.]

and to turn all our barricadoes and bulwarks topsy-turvy, I find that, by divers causes, indigence is as frequently seen to inhabit with those who have estates as with those that have none; and that, peradventure, it is then far less grievous when alone than when accompanied with riches. These flow more from good management than from revenue;

Faber est suae quisque fortunae.

[Everyone is the maker of his own fortune.

—Sallust, De Repub. Ord., i. I.]

and an uneasy, necessitous, busy, rich man seems to me more miserable than he that is simply poor.

In divitiis mopes, quod genus egestatis gravissimum est.

[Poor in the midst of riches, which is the sorest kind of poverty.

—Seneca, Epistles, 74.]

The greatest and most wealthy princes are by poverty and want driven to the most extreme necessity; for can there be any more extreme than to become tyrants and unjust usurpers of their subjects’ goods and estates?

My second condition of life was to have money of my own, wherein I so ordered the matter that I had soon laid up a very notable sum out of a mean fortune, considering with myself that that only was to be reputed having which a man reserves from his ordinary expense, and that a man cannot absolutely rely upon revenue he hopes to receive, how clear soever the hope may be. For what, said I, if I should be surprised by such or such an accident? And after such-like vain and vicious imaginations, would very learnedly, by this hoarding of money, provide against all inconveniences; and could, moreover, answer such as objected to me that the number of these was too infinite, that if I could not lay up for all, I could, however, do it at least for some and for many. Yet was not this done without a great deal of solicitude and anxiety of mind; I kept it very close, and though I dare talk so boldly of myself, never spoke of my money, but falsely, as others do, who being rich, pretend to be poor, and being poor, pretend to be rich, dispensing their consciences from ever telling sincerely what they have: a ridiculous and shameful prudence. Was I going a journey? Methought I was never enough provided: and the more I loaded myself with money, the more also was I loaded with fear, one while of the danger of the roads, another of the fidelity of him who had the charge of my baggage, of whom, as some others that I know, I was never sufficiently secure if I had him not always in my eye. If I chanced to leave my cash-box behind me, O, what strange suspicions and anxiety of mind did I enter into, and, which was worse, without daring to acquaint anybody with it. My mind was eternally taken up with such things as these, so that, all things considered, there is more trouble in keeping money than in getting it. And if I did not altogether so much as I say, or was not really so scandalously solicitous of my money as I have made myself out to be, yet it cost me something at least to restrain myself from being so. I reaped little or no advantage by what I had, and my expenses seemed nothing less to me for having the more to spend; for, as Bion said, the hairy men are as angry as the bald to be pulled; and after you are once accustomed to it and have once set your heart upon your heap, it is no more at your service; you cannot find in your heart to break it: it is a building that you will fancy must of necessity all tumble down to ruin if you stir but the least pebble; necessity must first take you by the throat before you can prevail upon yourself to touch it; and I would sooner have pawned anything I had, or sold a horse, and with much less constraint upon myself, than have made the least breach in that beloved purse I had so carefully laid by. But the danger was that a man cannot easily prescribe certain limits to this desire (they are hard to find in things that a man conceives to be good), and to stint this good husbandry so that it may not degenerate into avarice: men still are intent upon adding to the heap and increasing the stock from sum to sum, till at last they vilely deprive themselves of the enjoyment of their own proper goods, and throw all into reserve, without making any use of them at all. According to this rule, they are the richest people in the world who are set to guard the walls and gates of a wealthy city. All moneyed men I conclude to be covetous. Plato places corporal or human goods in this order: health, beauty, strength, riches; and riches, says he, are not blind, but very clear-sighted, when illuminated by prudence. Dionysius the son did a very handsome act upon this subject; he was informed that one of the Syracusans had hid a treasure in the earth, and thereupon sent to the man to bring it to him, which he accordingly did, privately reserving a small part of it only to himself, with which he went to another city, where being cured of his appetite of hoarding, he began to live at a more liberal rate; which Dionysius hearing, caused the rest of his treasure to be restored to him, saying, that since he had learned to use it, he very willingly returned it back to him.

I continued some years in this hoarding humour, when I know not what good demon fortunately put me out of it, as he did the Syracusan, and made me throw abroad all my reserve at random, the pleasure of a certain journey I took at very great expense having made me spurn this fond love of money underfoot; by which means I am now fallen into a third way of living (I speak what I think of it), doubtless much more pleasant and regular, which is, that I live at the height of my revenue; sometimes the one, sometimes the other may perhaps exceed, but it is very little and but rarely that they differ. I live from hand to mouth, and content myself in having sufficient for my present and ordinary expense; for as to extraordinary occasions, all the laying up in the world would never suffice. And it is the greatest folly imaginable to expect that fortune should ever sufficiently arm us against herself; it is with our own arms that we are to fight her; accidental ones will betray us in the pinch of the business. If I lay up, it is for some near and contemplated purpose; not to purchase lands, of which I have no need, but to purchase pleasure:

Non esse cupidum, pecunia est; non esse emacem, vertigal est.

[Not to be covetous, is money; not to be acquisitive, is revenue.

—Cicero, Paradoxa Stoicorum., vi. 3.]

I neither am in any great apprehension of wanting, nor in desire of any more:

Divinarum fructus est in copia; copiam declarant satietas.

[The fruit of riches is in abundance; satiety declares abundance.

—Idem, ibid., vi. 2.]

And I am very well pleased that this reformation in me has fallen out in an age naturally inclined to avarice, and that I see myself cleared of a folly so common to old men, and the most ridiculous of all human follies.

Feraulez, a man that had run through both fortunes, and found that the increase of substance was no increase of appetite either to eating or drinking, sleeping or the enjoyment of his wife, and who on the other side felt the care of his economics lie heavy upon his shoulders, as it does on mine, was resolved to please a poor young man, his faithful friend, who panted after riches, and made him a gift of all his, which were excessively great, and, moreover, of all he was in the daily way of getting by the liberality of Cyrus, his good master, and by the war; conditionally that he should take care handsomely to maintain and plentifully to entertain him as his guest and friend; which being accordingly done, they afterwards lived very happily together, both of them equally content with the change of their condition. It is an example that I could imitate with all my heart; and I very much approve the fortune of the aged prelate whom I see to have so absolutely stripped himself of his purse, his revenue, and care of his expense, committing them one while to one trusty servant, and another while to another, that he has spun out a long succession of years, as ignorant, by this means, of his domestic affairs as a mere stranger.

The confidence in another man's virtue is no light evidence of a man's own, and God willingly favours such a confidence. As to what concerns him of whom I am speaking, I see nowhere a better governed house, more nobly and constantly maintained than his. Happy to have regulated his affairs to so just a proportion that his estate is sufficient to do it without his care or trouble, and without any hindrance, either in the spending or laying it up, to his other more quiet employments, and more suitable both to his place and liking.

Plenty, then, and indigence depend upon the opinion everyone has of them; and riches no more than glory or health have other beauty or pleasure than he lends them by whom they are possessed.

Everyone is well or ill at ease, according as he so finds himself; not he whom the world believes, but he who believes himself to be so, is content; and in this alone belief gives itself being and reality. Fortune does us neither good nor hurt; she only presents us the matter and the seed, which our soul, more powerful than she, turns and applies as she best pleases; the sole cause and sovereign mistress of her own happy or unhappy condition. All external accessions receive taste and colour from the internal constitution, as clothes warm us, not with their heat, but our own, which they are fit to cover and nourish; he who would shield therewith a cold body, would do the same service for the cold, for so snow and ice are preserved. And, certes, after the same manner that study is a torment to an idle man, abstinence from wine to a drunkard, frugality to the spendthrift, and exercise to a lazy, tender-bred fellow, so it is of all the rest. The things are not so painful and difficult of themselves, but our weakness or cowardice makes them so. To judge of great, and high matters requires a suitable soul; otherwise we attribute the vice to them which is really our own. A straight oar seems crooked in the water it does not only import that we see the thing, but how and after what manner we see it.

After all this, why, amongst so many discourses that by so many arguments persuade men to despise death and to endure pain, can we not find out one that helps us? And of so many sorts of imaginations as have so prevailed upon others as to persuade them to do so, why does not everyone apply someone to himself, the most suitable to his own humour? If he cannot digest a strong-working decoction to eradicate the evil, let him at least take a lenitive to ease it:

It is an effeminate and flimsy opinion, nor more so in pain than in pleasure, in which, while we are at our ease, we cannot bear without a cry the sting of a bee. The whole business is to commend thyself.

—Cicero, Tusculum Disputations, ii. 22.

As to the rest, a man does not transgress philosophy by permitting the acrimony of pains and human frailty to prevail so much above measure; for they constrain her to go back to her unanswerable replies: “If it be ill to live in necessity, at least there is no necessity upon a man to live in necessity”: “No man continues ill long but by his own fault.” He who has neither the courage to die nor the heart to live, who will neither resist nor fly, what can we do with him?