the essays of montaigne, v15-第13章
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man； when I imagine him in this posture； I hold him an impudent fellow to
pretend to be prudent and contemplative； they are the peacocks' feet that
abate his pride：
〃Ridentem dicere verum
Quid vetat？〃
＇〃What prevents us from speaking truth with a smile？〃
Horace； Sat。； i。 I； 24。＇
They who banish serious imaginations from their sports； do； says one；
like him who dares not adore the statue of a saint； if not covered with a
veil。 We eat and drink； indeed； as beasts do； but these are not actions
that obstruct the functions of the soul； in these we maintain our
advantage over them； this other action subjects all other thought；
and by its imperious authority makes an ass of all Plato's divinity and
philosophy； and yet there is no complaint of it。 In everything else a
man may keep some decorum； all other operations submit to the rules of
decency； this cannot so much as in imagination appear other than vicious
or ridiculous： find out； if you can； therein any serious and discreet
procedure。 Alexander said； that he chiefly knew himself to be mortal by
this act and sleeping； sleep suffocates and suppresses the faculties of
the soul； the familiarity with women likewise dissipates and exhausts
them： doubtless 'tis a mark； not only of our original corruption； but
also of our vanity and deformity。
On the one side； nature pushes us on to it； having fixed the most noble；
useful； and pleasant of all her functions to this desire： and； on the
other side； leaves us to accuse and avoid it； as insolent and indecent；
to blush at it； and to recommend abstinence。 Are we not brutes to call
that work brutish which begets us？ People of so many differing religions
have concurred in several proprieties； as sacrifices； lamps； burning
incense； fasts； and offerings； and amongst others； in the condemning this
act： all opinions tend that way； besides the widespread custom of
circumcision； which may be regarded as a punishment。 We have；
peradventure； reason to blame ourselves for being guilty of so foolish
a production as man； and to call the act； and the parts that are employed
in the act； shameful （mine； truly； are now shameful and pitiful）。 The
Essenians； of whom Pliny speaks； kept up their country for several ages
without either nurse or baby…clouts； by the arrival of strangers who；
following this pretty humour； came continually to them： a whole nation
being resolute； rather to hazard a total extermination； than to engage
themselves in female embraces； and rather to lose the succession of men；
than to beget one。 'Tis said； that Zeno never had to do with a woman but
once in his life； and then out of civility； that he might not seem too
obstinately to disdain the sex。
＇Diogenes Laertius； vii。 13。 What is there said； however； is that
Zeno seldom had commerce with boys； lest he should be deemed a very
misogynist。＇
Every one avoids seeing a man born； every one runs to see him die； to
destroy him a spacious field is sought out in the face of the sun； but；
to make him； we creep into as dark and private a corner as we can： 'tis a
man's duty to withdraw himself bashfully from the light to create； but
'tis glory and the fountain of many virtues to know how to destroy what
we have made： the one is injury； the other favour： for Aristotle says
that to do any one a kindness； in a certain phrase of his country； is to
kill him。 The Athenians； to couple the disgrace of these two actions；
having to purge the Isle of Delos； and to justify themselves to Apollo；
interdicted at once all births and burials in the precincts thereof：
〃Nostri nosmet paenitet。〃
＇〃We are ashamed of ourselves。〃Terence； Phoymio； i。 3； 20。＇
There are some nations that will not be seen to eat。 I know a lady； and
of the best quality； who has the same opinion； that chewing disfigures
the face； and takes away much from the ladies' grace and beauty； and
therefore unwillingly appears at a public table with an appetite； and I
know a man also； who cannot endure to see another eat； nor himself to be
seen eating； and who is more shy of company when putting in than when
putting out。 In the Turkish empire； there are a great number of men who；
to excel others； never suffer themselves to be seen when they make their
repast： who never have any more than one a week； who cut and mangle their
faces and limbs； who never speak to any one： fanatic people who think to
honour their nature by disnaturing themselves； who value themselves upon
their contempt of themselves； and purport to grow better by being worse。
What monstrous animal is this； that is a horror to himself； to whom his
delights are grievous； and who weds himself to misfortune？ There are
people who conceal their life：
〃Exilioque domos et dulcia limina mutant；〃
＇〃And change for exile their homes and pleasant abodes。〃
Virgil； Georg。； ii。 511。＇
and withdraw them from the sight of other men； who avoid health and
cheerfulness； as dangerous and prejudicial qualities。 Not only many
sects； but many peoples； curse their birth； and bless their death； and
there is a place where the sun is abominated and darkness adored。 We are
only ingenious in using ourselves ill： 'tis the real quarry our
intellects fly at； and intellect； when misapplied； is a dangerous tool！
〃O miseri！ quorum gaudia crimen habent！〃
＇〃O wretched men； whose pleasures are a crime！〃
Pseudo Gallus； i。 180。＇
Alas； poor man！ thou hast enough inconveniences that are inevitable；
without increasing them by throe own invention； and art miserable enough
by nature； without being so by art； thou hast real and essential
deformities enough； without forging those that are imaginary。 Dost thou
think thou art too much at ease unless half thy ease is uneasy？ dost
thou find that thou hast not performed all the necessary offices that
nature has enjoined thee； and that she is idle in thee； if thou dost not
oblige thyself to other and new offices？ Thou dost not stick to infringe
her universal and undoubted laws； but stickest to thy own special and
fantastic rules； and by how much more particular； uncertain； and
contradictory they are； by so much thou employest thy whole endeavour in
them： the laws of thy parish occupy and bind thee： those of God and the
world concern thee not。 Run but a little over the examples of this kind；
thy life is full of them。
Whilst the verses of these two poets； treat so reservedly and discreetly
of wantonness as they do； methinks they discover it much more openly。
Ladies cover their necks with network； priests cover several sacred
things； and painters shadow their pictures to give them greater lustre：
and 'tis said that the sun and wind strike more violently by reflection
than in a direct line。 The Egyptian wisely answered him who asked him
what he had under his cloak； 〃It is hid under my cloak；〃 said he； 〃that
thou mayest not know what it is：〃 but there are certain other things that
people hide only to show them。 Hear that one； who speaks plainer；
〃Et nudum pressi corpus ad usque meum：〃
＇〃And pressed her naked body to mine〃 （Or：） 〃My body
I applied even to her naked side〃Ovid； Amor。； i。 5； 24。＇
methinks that he emasculates me。 Let Martial turn up Venus as high as he
may； he cannot shew her so naked： he who says all that is to be said
gluts and disgusts us。 He who is afraid to express himself； draws us on
to guess at more than is meant； there is treachery in this sort of
modesty； and specially when they half open； as these do； so fair a path
to imagination。 Both the action and description should relish of theft。
The more respectful； more timorous； more coy； and secret love of the
Spaniards and Italians pleases me。 I know not who of old wished his
throat as long as that of a crane； that he might the longer taste what he
swallowed； it had been better wished as to this quick and precipitous
pleasure； especially in such natures as mine that have the fault of being
too prompt。 To stay its flight and delay it with preambles：
