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of a king of Egypt： so much did the prolongation of five or six months of
life cost the great Pompey； and； in our fathers' days； Ludovico Sforza；
the tenth Duke of Milan； whom all Italy had so long truckled under； was
seen to die a wretched prisoner at Loches； but not till he had lived ten
years in captivity； ＇He was imprisoned by Louis XI。 in an iron cage＇
which was the worst part of his fortune。 The fairest of all queens；
＇Mary； Queen of Scots。＇ widow to the greatest king in Europe； did she
not come to die by the hand of an executioner？ Unworthy and barbarous
cruelty！ And a thousand more examples there are of the same kind； for it
seems that as storms and tempests have a malice against the proud and
overtowering heights of our lofty buildings； there are also spirits above
that are envious of the greatnesses here below：
〃Usque adeo res humanas vis abdita quaedam
Obterit； et pulchros fasces； saevasque secures
Proculcare； ac ludibrio sibi habere videtur。〃
＇〃So true it is that some occult power upsets human affairs； the
glittering fasces and the cruel axes spurns under foot； and seems to
make sport of them。〃 Lucretius； v。 1231。＇
And it should seem； also； that Fortune sometimes lies in wait to surprise
the last hour of our lives； to show the power she has； in a moment； to
overthrow what she was so many years in building； making us cry out with
Laberius：
〃Nimirum hac die
Una plus vixi mihi； quam vivendum fuit。〃
＇〃I have lived longer by this one day than I should have
done。〃Macrobius； ii。 7。＇
And； in this sense； this good advice of Solon may reasonably be taken；
but he； being a philosopher （with which sort of men the favours and
disgraces of Fortune stand for nothing； either to the making a man happy
or unhappy； and with whom grandeurs and powers are accidents of a quality
almost indifferent） I am apt to think that he had some further aim； and
that his meaning was； that the very felicity of life itself； which
depends upon the tranquillity and contentment of a well…descended spirit；
and the resolution and assurance of a well…ordered soul； ought never to
be attributed to any man till he has first been seen to play the last；
and； doubtless； the hardest act of his part。 There may be disguise and
dissimulation in all the rest： where these fine philosophical discourses
are only put on； and where accident； not touching us to the quick； gives
us leisure to maintain the same gravity of aspect； but； in this last
scene of death； there is no more counterfeiting： we must speak out plain；
and discover what there is of good and clean in the bottom of the pot；
〃Nam vera； voces turn demum pectore ab imo
Ejiciuntur； et eripitur persona； manet res。〃
＇Then at last truth issues from the heart； the visor's gone；
the man remains。〃 Lucretius； iii。 57。＇
Wherefore； at this last； all the other actions of our life ought to be
tried and sifted： 'tis the master…day； 'tis the day that is judge of all
the rest； 〃'tis the day；〃 says one of the ancients；＇Seneca； Ep。； 102＇
〃that must be judge of all my foregoing years。〃 To death do I refer the
assay of the fruit of all my studies： we shall then see whether my
discourses came only from my mouth or from my heart。 I have seen many by
their death give a good or an ill repute to their whole life。 Scipio；
the father…in…law of Pompey； in dying； well removed the ill opinion that
till then every one had conceived of him。 Epaminondas being asked which
of the three he had in greatest esteem； Chabrias； Iphicrates； or himself。
〃You must first see us die；〃 said he； 〃before that question can be
resolved。〃 ＇Plutarch； Apoth。＇ And； in truth； he would infinitely
wrong that man who would weigh him without the honour and grandeur of his
end。
God has ordered all things as it has best pleased Him； but I have； in my
time； seen three of the most execrable persons that ever I knew in all
manner of abominable living； and the most infamous to boot； who all died
a very regular death； and in all circumstances composed； even to
perfection。 There are brave and fortunate deaths： I have seen death cut
the thread of the progress of a prodigious advancement； and in the height
and flower of its increase； of a certain person； ＇Montaigne doubtless
refers to his friend Etienne de la Boetie； at whose death in 1563 he was
present。＇ with so glorious an end that； in my opinion； his ambitious
and generous designs had nothing in them so high and great as their
interruption。 He arrived； without completing his course； at the place to
which his ambition aimed； with greater glory than he could either have
hoped or desired； anticipating by his fall the name and power to which he
aspired in perfecting his career。 In the judgment I make of another
man's life； I always observe how he carried himself at his death； and the
principal concern I have for my own is that I may die wellthat is；
patiently and tranquilly。
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
althoug