the essays of montaigne, v3-第5章
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CHAPTER XIX
THAT TO STUDY PHILOSOPY IS TO LEARN TO DIE
Cicero says ＇Tusc。； i。 31。＇ 〃that to study philosophy is nothing but
to prepare one's self to die。〃 The reason of which is； because study and
contemplation do in some sort withdraw from us our soul； and employ it
separately from the body； which is a kind of apprenticeship and a
resemblance of death； or； else； because all the wisdom and reasoning in
the world do in the end conclude in this point； to teach us not to fear
to die。 And to say the truth； either our reason mocks us； or it ought to
have no other aim but our contentment only； nor to endeavour anything
but； in sum； to make us live well； and； as the Holy Scripture says； at
our ease。 All the opinions of the world agree in this； that pleasure is
our end； though we make use of divers means to attain it： they would；
otherwise； be rejected at the first motion； for who would give ear to him
that should propose affliction and misery for his end？ The controversies
and disputes of the philosophical sects upon this point are merely
verbal：
〃Transcurramus solertissimas nugas〃
＇〃Let us skip over those subtle trifles。〃Seneca； Ep。； 117。＇
there is more in them of opposition and obstinacy than is consistent
with so sacred a profession； but whatsoever personage a man takes upon
himself to perform； he ever mixes his own part with it。
Let the philosophers say what they will； the thing at which we all aim；
even in virtue is pleasure。 It amuses me to rattle in ears this word；
which they so nauseate to and if it signify some supreme pleasure and
contentment； it is more due to the assistance of virtue than to any other
assistance whatever。 This pleasure； for being more gay； more sinewy；
more robust and more manly； is only the more seriously voluptuous； and we
ought give it the name of pleasure； as that which is more favourable；
gentle； and natural； and not that from which we have denominated it。 The
other and meaner pleasure； if it could deserve this fair name； it ought
to be by way of competition； and not of privilege。 I find it less exempt
from traverses and inconveniences than virtue itself； and； besides that
the enjoyment is more momentary； fluid； and frail； it has its watchings；
fasts； and labours； its sweat and its blood； and； moreover； has
particular to itself so many several sorts of sharp and wounding
passions； and so dull a satiety attending it； as equal it to the severest
penance。 And we mistake if we think that these incommodities serve it
for a spur and a seasoning to its sweetness （as in nature one contrary is
quickened by another）； or say； when we come to virtue； that like
consequences and difficulties overwhelm and render it austere and
inaccessible； whereas； much more aptly than in voluptuousness； they
ennoble； sharpen； and heighten the perfect and divine pleasure they
procure us。 He renders himself unworthy of it who will counterpoise its
cost with its fruit； and neither understands the blessing nor how to use
it。 Those who preach to us that the quest of it is craggy； difficult；
and painful； but its fruition pleasant； what do they mean by that but to
tell us that it is always unpleasing？ For what human means will ever
attain its enjoyment？ The most perfect have been fain to content
themselves to aspire unto it； and to approach it only； without ever
possessing it。 But they are deceived； seeing that of all the pleasures
we know； the very pursuit is pleasant。 The attempt ever relishes of the
quality of the thing to which it is directed； for it is a good part of；
and consubstantial with； the effect。 The felicity and beatitude that
glitters in Virtue； shines throughout all her appurtenances and avenues；
even to the first entry and utmost limits。
Now； of all the benefits that virtue confers upon us； the contempt of
death is one of the greatest； as the means that accommodates human life
with a soft and easy tranquillity； and gives us a pure and pleasant taste
of living； without which all other pleasure would be extinct。 Which is
the reason why all the rules centre and concur in this one article。 And
although they all in like manner； with common accord； teach us also to
despise pain； poverty； and the other accidents to which human life is
subject； it is not； nevertheless； with the same solicitude； as well by
reason these accidents are not of so great necessity； the greater part of
mankind passing over their whole lives without ever knowing what poverty
is； and some without sorrow or sickness； as Xenophilus the musician； who
lived a hundred and six years in a perfect and continual health； as also
because； at the worst； death can； whenever we please； cut short and put
an end to all other inconveniences。 But as to death； it is inevitable：
〃Omnes eodem cogimur； omnium
Versatur urna serius ocius
Sors exitura； et nos in aeternum
Exilium impositura cymbae。〃
＇〃We are all bound one voyage； the lot of all； sooner or later； is
to come out of the urn。 All must to eternal exile sail away。〃
Hor。； Od。； ii。 3； 25。＇
and； consequently； if it frights us； 'tis a perpetual torment； for which
there is no sort of consolation。 There is no way by which it may not
reach us。 We may continually turn our heads this way and that； as in a
suspected country：
〃Quae； quasi saxum Tantalo； semper impendet。〃
＇〃Ever； like Tantalus stone； hangs over us。〃
Cicero； De Finib。； i。 18。＇
Our courts of justice often send back condemned criminals to be executed
upon the place where the crime was committed； but； carry them to fine
houses by the way； prepare for them the best entertainment you can
〃Non Siculae dapes
Dulcem elaborabunt saporem：
Non avium cyatheaceae cantus
Somnum reducent。〃
＇〃Sicilian dainties will not tickle their palates； nor the melody of
birds and harps bring back sleep。〃Hor。； Od。； iii。 1； 18。＇
Do you think they can relish it？ and that the fatal end of their journey
being continually before their eyes； would not alter and deprave their
palate from tasting these regalios？
〃Audit iter； numeratque dies； spatioque viarum
Metitur vitam； torquetur peste futura。〃
＇〃He considers the route； computes the time of travelling； measuring
his life by the length of the journey； and torments himself by
thinking of the blow to come。〃Claudianus； in Ruf。； ii。 137。＇
The end of our race is death； 'tis the necessary object of our aim；
which； if it fright us； how is it possible to advance a step without a
fit of ague？ The remedy the vulgar use is not to think on't； but from
what brutish stupidity can they derive so gross a blindness？ They must
bridle the ass by the tail：
〃Qui capite ipse suo instituit vestigia retro；〃
＇〃Who in his folly seeks to advance backwards〃Lucretius； iv。 474＇
'tis no wonder if he be often trapped in the pitfall。 They affright
people with the very mention of death； and many cross themselves； as it
were the name of the devil。 And because the making a man's will is in
reference to dying； not a man will be persuaded to take a pen in hand to
that purpose； till the physician has passed sentence upon and totally
given him over； and then betwixt and terror； God knows in how fit a
condition of understanding he is to do it。
The Romans； by reason that this poor syllable death sounded so harshly to
their ears and seemed so ominous； found out a way to soften and spin it
out by a periphrasis； and instead of pronouncing such a one is dead；
said； 〃Such a one has lived；〃 or 〃Such a one has ceased to live〃
＇Plutarch； Life of Cicero； c。 22：＇ for； provided there was any mention
of life in the case； though past； it carried yet some sound of
consolation。 And from them it is that we have borrowed our expression；
〃The late Monsieur such and such a one。〃＇〃feu Monsieur un tel。〃＇
Peradventure； as the saying is； the term we have lived is worth our
money。 I was born betwixt eleven and twelve o'clock in the forenoon the
last day of February 153
