Essays. Michel de Montaigne

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СКАЧАТЬ and chains, in custody of a savage keeper. A god will when I ask Him, set me free. This god I think is death. Death is the term of all things.

      —Horace, Epistles, i. 16, 76.]

      Our very religion itself has no surer human foundation than the contempt of life. Not only the argument of reason invites us to it – for why should we fear to lose a thing, which being lost, cannot be lamented? – but, also, seeing we are threatened by so many sorts of death, is it not infinitely worse eternally to fear them all, than once to undergo one of them? And what matters it, when it shall happen, since it is inevitable? To him that told Socrates, “The thirty tyrants have sentenced thee to death”; “And nature them,” said he. [Socrates was not condemned to death by the thirty tyrants, but by the Athenians. Diogenes Laertius, ii.35.] What a ridiculous thing it is to trouble ourselves about taking the only step that is to deliver us from all trouble! As our birth brought us the birth of all things, so in our death is the death of all things included. And therefore to lament that we shall not be alive a hundred years hence, is the same folly as to be sorry we were not alive a hundred years ago. Death is the beginning of another life. So did we weep, and so much it cost us to enter into this, and so did we put off our former veil in entering into it. Nothing can be a grievance that is but once. Is it reasonable so long to fear a thing that will so soon be despatched? Long life, and short, are by death made all one; for there is no long, nor short, to things that are no more. Aristotle tells us that there are certain little beasts upon the banks of the river Hypanis, that never live above a day: they which die at eight of the clock in the morning, die in their youth, and those that die at five in the evening, in their decrepitude: which of us would not laugh to see this moment of continuance put into the consideration of weal or woe? The most and the least, of ours, in comparison with eternity, or yet with the duration of mountains, rivers, stars, trees, and even of some animals, is no less ridiculous. [Seneca, Consolatione ad Marciam, c. 20.]

But nature compels us to it. “Go out of this world,” says she, “as you entered into it; the same pass you made from death to life, without passion or fear, the same, after the same manner, repeat from life to death. Your death is a part of the order of the universe, it is a part of the life of the world.

       Inter se mortales mutua vivunt

       Et, quasi cursores, vitai lampada tradunt.

      [Mortals, amongst themselves, live by turns, and, like the runners in the games, give up the lamp, when they have won the race, to the next comer.

      —Lucretius, ii. 75, 78.]

      “Shall I exchange for you this beautiful contexture of things? It is the condition of your creation; death is a part of you, and whilst you endeavour to evade it, you evade yourselves. This very being of yours that you now enjoy is equally divided between life and death. The day of your birth is one day's advance towards the grave:

       Prima, qux vitam dedit, hora carpsit.

      [The first hour that gave us life took away also an hour.

      —Seneca, Hercules Furens, 3 Chor. 874.]

       Nascentes morimur, finisque ab origine pendet.

      [As we are born we die, and the end commences with the beginning.

      —Manilius, Astronomica, iv. 16.]

“All the whole time you live, you purloin from life and live at the expense of life itself. The perpetual work of your life is but to lay the foundation of death. You are in death, whilst you are in life, because you still are after death, when you are no more alive; or, if you had rather have it so, you are dead after life, but dying all the while you live; and death handles the dying much more rudely than the dead, and more sensibly and essentially. If you have made your profit of life, you have had enough of it; go your way satisfied.

       Cur non ut plenus vita; conviva recedis?

      [Why not depart from life as a sated guest from a feast?

      —Lucretius, iii. 951.]

      “If you have not known how to make the best use of it, if it was unprofitable to you, what need you care to lose it, to what end would you desire longer to keep it?

       Cur amplius addere quaeris,

       Rursum quod pereat male, et ingratum occidat omne?

      [Why seek to add longer life, merely to renew ill-spent time, and be again tormented?

      —Lucretius, iii. 914.]

      “Life in itself is neither good nor evil; it is the scene of good or evil as you make it. And, if you have lived a day, you have seen all: one day is equal and like to all other days. There is no other light, no other shade; this very sun, this moon, these very stars, this very order and disposition of things, is the same your ancestors enjoyed, and that shall also entertain your posterity:

       Non alium videre patres, aliumve nepotes

       Aspicient.

      [Your grandsires saw no other thing; nor will your posterity.

      —Manilius, i. 529.]

“And, come the worst that can come, the distribution and variety of all the acts of my comedy are performed in a year. If you have observed the revolution of my four seasons, they comprehend the infancy, the youth, the virility, and the old age of the world: the year has played his part, and knows no other art but to begin again; it will always be the same thing:

       Versamur ibidem, atque insumus usque.

      [We are turning in the same circle, ever therein confined.

      —Lucretius, iii. 1093.]

       Atque in se sua per vestigia volvitur annus.

      [The year is ever turning around in the same footsteps.

      —Virgil, Georgics, ii. 402.]

      “I am not prepared to create for you any new recreations:

       Nam tibi prxterea quod machiner, inveniamque

       Quod placeat, nihil est; eadem sunt omnia semper’

      [I can devise, nor find anything else to please you: it is the same thing over and over again.

      —Lucretius iii. 957]

“Give place to others, as others have given place to you. Equality is the soul of equity. Who can complain of being comprehended in the same destiny, wherein all are involved? Besides, live as long as you can, you shall by that nothing shorten the space you are to be dead; it is all to no purpose; you shall be every whit as long in the condition you so much fear, as if you had died at nurse:

       Licet quot vis vivendo vincere secla,

       Mors aeterna tamen nihilominus illa manebit.

      [Live triumphing over as many ages as you will, death still will remain eternal.

      —Lucretius, iii. 1103]

      “And СКАЧАТЬ