the essays of montaigne, v6-第12章
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had not a people wholly at their mercy； they make it manifestly enough
appear； what it is to take two sorts of grist out of the same sack； and
with the same mouth to blow hot and cold。 It were better to possess the
vulgar with the solid and real foundations of truth。 'Twas a fine naval
battle that was gained under the command of Don John of Austria a few
months since＇That of Lepanto； October 7； 1571。＇ against the Turks；
but it has also pleased God at other times to let us see as great
victories at our own expense。 In fine； 'tis a hard matter to reduce
divine things to our balance； without waste and losing a great deal of
the weight。 And who would take upon him to give a reason that Arius and
his Pope Leo； the principal heads of the Arian heresy； should die； at
several times； of so like and strange deaths （for being withdrawn from
the disputation by a griping in the bowels； they both of them suddenly
gave up the ghost upon the stool）； and would aggravate this divine
vengeance by the circumstances of the place； might as well add the death
of Heliogabalus； who was also slain in a house of office。 And； indeed；
Irenaeus was involved in the same fortune。 God； being pleased to show
us； that the good have something else to hope for and the wicked
something else to fear； than the fortunes or misfortunes of this world；
manages and applies these according to His own occult will and pleasure；
and deprives us of the means foolishly to make thereof our own profit。
And those people abuse themselves who will pretend to dive into these
mysteries by the strength of human reason。 They never give one hit that
they do not receive two for it； of which St。 Augustine makes out a great
proof upon his adversaries。 'Tis a conflict that is more decided by
strength of memory than by the force of reason。 We are to content
ourselves with the light it pleases the sun to communicate to us； by
virtue of his rays； and who will lift up his eyes to take in a greater；
let him not think it strange； if for the reward of his presumption； he
there lose his sight。
〃Quis hominum potest scire consilium Dei？
Aut quis poterit cogitare quid velit Dominus？〃
＇〃Who of men can know the counsel of God？ or who can think what the
will of the Lord is。〃Book of Wisdom； ix。 13。＇
CHAPTER XXXII
THAT WE ARE TO AVOID PLEASURES； EVEN AT THE EXPENSE OF LIFE
I had long ago observed most of the opinions of the ancients to concur in
this； that it is high time to die when there is more ill than good in
living； and that to preserve life to our own torment and inconvenience is
contrary to the very rules of nature； as these old laws instruct us。
＇〃Either tranquil life； or happy death。 It is well to die when life
is wearisome。 It is better to die than to live miserable。〃
Stobaeus； Serm。 xx。＇
But to push this contempt of death so far as to employ it to the removing
our thoughts from the honours； riches； dignities； and other favours and
goods； as we call them； of fortune； as if reason were not sufficient to
persuade us to avoid them； without adding this new injunction； I had
never seen it either commanded or practised； till this passage of Seneca
fell into my hands； who advising Lucilius； a man of great power and
authority about the emperor； to alter his voluptuous and magnificent way
of living； and to retire himself from this worldly vanity and ambition；
to some solitary； quiet； and philosophical life； and the other alleging
some difficulties： 〃I am of opinion；〃 says he； 〃either that thou leave
that life of thine； or life itself； I would； indeed； advise thee to the
gentle way； and to untie； rather than to break； the knot thou hast
indiscreetly knit； provided； that if it be not otherwise to be untied；
thou resolutely break it。 There is no man so great a coward； that had
not rather once fall than to be always falling。〃 I should have found
this counsel conformable enough to the Stoical roughness： but it appears
the more strange； for being borrowed from Epicurus； who writes the same
thing upon the like occasion to Idomeneus。 And I think I have observed
something like it； but with Christian moderation； amongst our own people。
St。 Hilary； Bishop of Poictiers； that famous enemy of the Arian heresy；
being in Syria； had intelligence thither sent him； that Abra； his only
daughter； whom he left at home under the eye and tuition of her mother；
was sought in marriage by the greatest noblemen of the country； as being
a virgin virtuously brought up； fair； rich； and in the flower of her age；
whereupon he wrote to her （as appears upon record）； that she should
remove her affection from all the pleasures and advantages proposed to
her； for that he had in his travels found out a much greater and more
worthy fortune for her； a husband of much greater power and magnificence；
who would present her with robes and jewels of inestimable value； wherein
his design was to dispossess her of the appetite and use of worldly
delights； to join her wholly to God； but the nearest and most certain way
to this； being； as he conceived； the death of his daughter； he never
ceased； by vows； prayers； and orisons； to beg of the Almighty； that He
would please to call her out of this world； and to take her to Himself；
as accordingly it came to pass； for soon after his return； she died； at
which he expressed a singular joy。 This seems to outdo the other；
forasmuch as he applies himself to this means at the outset； which they
only take subsidiarily； and； besides； it was towards his only daughter。
But I will not omit the latter end of this story； though it be for my
purpose； St。 Hilary's wife； having understood from him how the death of
their daughter was brought about by his desire and design； and how much
happier she was to be removed out of this world than to have stayed in
it； conceived so vivid an apprehension of the eternal and heavenly
beatitude； that she begged of her husband； with the extremest
importunity； to do as much for her； and God； at their joint request；
shortly after calling her to Him； it was a death embraced with singular
and mutual content。
CHAPTER XXXIII
THAT FORTUNE IS OFTENTIMES OBSERVED TO ACT BY THE RULE OF REASON
The inconstancy and various motions of Fortune
＇The term Fortune； so often employed by Montaigne； and in passages
where he might have used Providence； was censured by the doctors who
examined his Essays when he was at Rome in 1581。 See his Travels；
i。 35 and 76。＇
may reasonably make us expect she should present us with all sorts of
faces。 Can there be a more express act of justice than this？ The Duc de
Valentinois； ＇Caesar Borgia。＇ having resolved to poison Adrian；
Cardinal of Corneto； with whom Pope Alexander VI。； his father and
himself； were to sup in the Vatican； he sent before a bottle of poisoned
wine； and withal； strict order to the butler to keep it very safe。
The Pope being come before his son； and calling for drink； the butler
supposing this wine had not been so strictly recommended to his care；
but only upon the account of its excellency； presented it forthwith to
the Pope； and the duke himself coming in presently after； and being
confident they had not meddled with his bottle； took also his cup； so
that the father died immediately upon the spot ＇Other historians assign
the Pope several days of misery prior to death。 D。W。＇； and the son；
after having been long tormented with sickness； was reserved to another
and a worse fortune。
Sometimes she seems to play upon us； just in the nick of an affair；
Monsieur d'Estrees； at that time ensign to Monsieur de Vendome； and
Monsieur de Licques； lieutenant in the company of the Duc d'Ascot； being
both pretenders to the Sieur de Fougueselles' sister； though of several
parties （as it oft falls out amongst frontier neighbours）； the Sieur de
Licques carried her； but on the same day he was married； and which was
worse； before he went to bed to his wife； the bridegroom having a mind to
break a lance in honour of his new bride； went out to skirmish near St。
Omer； where the Sieur d'Estrees proving the stronger； took him prisoner；
a
