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into our hands in such and so favourable circumstances that we have only
ourselves to blame if it be troublesome to us； or escapes us
unprofitably：
〃Stulti vita ingrata est； trepida est； tota in futurum fertur。〃
＇〃The life of a fool is thankless； timorous； and wholly bent upon
the future。〃Seneca； Ep：； 15。＇
Nevertheless I compose myself to lose mine without regret； but withal as
a thing that is perishable by its condition； not that it molests or
annoys me。 Nor does it properly well become any not to be displeased
when they die； excepting such as are pleased to live。 There is good
husbandry in enjoying it： I enjoy it double to what others do； for the
measure of its fruition depends upon our more or less application to it。
Chiefly that I perceive mine to be so short in time； I desire to extend
it in weight； I will stop the promptitude of its flight by the
promptitude of my grasp； and by the vigour of using it compensate the
speed of its running away。 In proportion as the possession of life is
more short； I must make it so much deeper and fuller。
Others feel the pleasure of content and prosperity； I feel it too； as
well as they； but not as it passes and slips by； one should study； taste；
and ruminate upon it to render condign thanks to Him who grants it to us。
They enjoy the other pleasures as they do that of sleep； without knowing
it。 To the end that even sleep itself should not so stupidly escape from
me； I have formerly caused myself to be disturbed in my sleep； so that I
might the better and more sensibly relish and taste it。 I ponder with
myself of content； I do not skim over； but sound it； and I bend my
reason； now grown perverse and peevish； to entertain it。 Do I find
myself in any calm composedness？ is there any pleasure that tickles me？
I do not suffer it to dally with my senses only； I associate my soul to
it too： not there to engage itself； but therein to take delight； not
there to lose itself； but to be present there； and I employ it； on its
part； to view itself in this prosperous state； to weigh and appreciate
its happiness and to amplify it。 It reckons how much it stands indebted
to God that its conscience and the intestine passions are in repose； that
it has the body in its natural disposition； orderly and competently
enjoying the soft and soothing functions by which He； of His grace is
pleased to compensate the sufferings wherewith His justice at His good
pleasure chastises us。 It reflects how great a benefit it is to be so
protected； that which way soever it turns its eye the heavens are calm
around it。 No desire； no fear； no doubt； troubles the air； no
difficulty； past； present； or to； come； that its imagination may not pass
over without offence。 This consideration takes great lustre from the
comparison of different conditions。 So it is that I present to my
thought； in a thousand aspects； those whom fortune or their own error
carries away and torments。 And； again； those who； more like to me； so
negligently and incuriously receive their good fortune。 Those are folks
who spend their time indeed； they pass over the present and that which
they possess； to wait on hope； and for shadows and vain images which
fancy puts before them：
〃Morte obita quales fama est volitare figuras；
Aut quae sopitos deludunt somnia sensus：〃
＇〃Such forms as those which after death are reputed to hover about；
or dreams which delude the senses in sleep。〃AEneid； x。 641。＇
which hasten and prolong their flight； according as they are pursued。
The fruit and end of their pursuit is to pursue； as Alexander said； that
the end of his labour was to labour：
〃Nil actum credens； cum quid superesset agendum。〃
＇〃Thinking nothing done； if anything remained to be done。
〃Lucan； ii。 657。＇
For my part then； I love life and cultivate it； such as it has pleased
God to bestow it upon us。 I do not desire it should be without the
necessity of eating and drinking； and I should think it a not less
excusable failing to wish it had been twice as long；
〃Sapiens divitiarum naturalium quaesitor acerrimus：〃
＇〃A wise man is the keenest seeker for natural riches。〃
Seneca； Ep。； 119。＇
nor that we should support ourselves by putting only a little of that
drug into our mouths； by which Epimenides took away his appetite and kept
himself alive； nor that we should stupidly beget children with our
fingers or heels； but rather； with reverence be it spoken； that we might
voluptuously beget them with our fingers and heels； nor that the body
should be without desire and without titillation。 These are ungrateful
and wicked complaints。 I accept kindly； and with gratitude； what nature
has done for me； am well pleased with it； and proud of it。 A man does
wrong to that great and omnipotent giver to refuse； annul； or disfigure
his gift： all goodness himself； he has made everything good：
〃Omnia quae secundum naturam sunt； aestimatione digna sunt。〃
＇〃All things that are according to nature are worthy of esteem。〃
Cicero； De Fin。； iii。 6。＇
Of philosophical opinions； I preferably embrace those that are most
solid； that is to say； the most human and most our own： my discourse is；
suitable to my manners； low and humble： philosophy plays the child； to my
thinking； when it puts itself upon its Ergos to preach to us that 'tis a
barbarous alliance to marry the divine with the earthly； the reasonable
with the unreasonable； the severe with the indulgent； the honest with the
dishonest。 That pleasure is a brutish quality； unworthy to be tasted by
a wise man； that the sole pleasure he extracts from the enjoyment of a
fair young wife is a pleasure of his conscience to perform an action
according to order； as to put on his boots for a profitable journey。
Oh； that its followers had no more right； nor nerves； nor vigour in
getting their wives' maidenheads than in its lesson。
This is not what Socrates says； who is its master and ours： he values； as
he ought； bodily pleasure； but he prefers that of the mind as having more
force； constancy； facility； variety； and dignity。 This； according to
him； goes by no means alonehe is not so fantasticbut only it goes
first； temperance with him is the moderatrix； not the adversary of
pleasure。 Nature is a gentle guide； but not more sweet and gentle than
prudent and just。
〃Intrandum est in rerum naturam； et penitus；
quid ea postulet； pervidendum。〃
＇〃A man must search into the nature of things； and fully examine
what she requires。〃Cicero； De Fin。； V。 16。＇
I hunt after her foot throughout： we have confounded it with artificial
traces； and that academic and peripatetic good； which is 〃to live
according to it；〃 becomes on this account hard to limit and explain； and
that of the Stoics； neighbour to it； which is 〃to consent to nature。〃
Is it not an error to esteem any actions less worthy； because they are
necessary？ And yet they will not take it out of my head； that it is not
a very convenient marriage of pleasure with necessity； with which； says
an ancient； the gods always conspire。 To what end do we dismember by
divorce a building united by so close and brotherly a correspondence？
Let us； on the contrary； confirm it by mutual offices； let the mind rouse
and quicken the heaviness of the body； and the body stay and fix the
levity of the soul：
〃Qui； velut summum bonum； laudat animac naturam； et； tanquam malum；
naturam carnis accusat； profectd et animam carnatiter appetit； et
carnem carnaliter fugit； quoniam id vanitate sentit humans； non
veritate divina。〃
＇He who commends the nature of the soul as the supreme good； and
condemns the nature of the flesh as evil； at once both carnally
desires the soul； and carnally flies the flesh； because he feels
thus from human vanity； not from divine truth。〃
St。 Augustin； De Civit。 Dei； xiv。 5。＇
In this present that God has made us； there is nothing unworthy our care；
we stand accountable for it even to a hair； and is it not a commission to
man； to conduct man according to his condition； 'tis express； plain； and
the very principal one； and the Creator has seriously and strictly
prescribed it to us。 Authority has power only to work in regard to
matters of common judgment； and is of more weight in a foreign language；
therefore let us again charge at it in this place：
〃Stultitiae proprium quis non dixerit； ignave et contumaciter
facere； quae facienda sunt； et alio corpus impellere； alio animum；
distrahique inter diversissimos motus？〃
＇〃Who will not say； that it is the property of folly； slothfully and
contumaciously to perform what is to be done； and to bend the body
one way and the mind another； and to be distracted betwixt wholly
different motions？〃Seneca； Ep。； 74。＇
To make this apparent； ask any one； some day； to tell you what whimsies
and imaginations he put into his pate； upon the account of which he
diverted his thoughts from a good meal； and regrets the time he spends in
eating； you will find there is nothing so insipid in all the dishes at
your ta