The Essays of Montaigne [136]
—["It is likely that Montaigne meant Henry III., king of France.
The Cardinal d'Ossat, writing to Louise, the queen-dowager, told
her, in his frank manner, that he had lived as much or more like a
monk than a monarch (Letter XXIII.) And Pope Sextus V., speaking of
that prince one day to the Cardinal de Joyeuse, protector of the
affairs of France, said to him pleasantly, 'There is nothing that
your king hath not done, and does not do so still, to be a monk, nor
anything that I have not done, not to be a monk.'"—Coste.]
prejudice the opinion men had of his devotion, by pretending to be devout beyond all examples of others of his condition. I love temperate and moderate natures. An immoderate zeal, even to that which is good, even though it does not offend, astonishes me, and puts me to study what name to give it. Neither the mother of Pausanias,
—["Montaigne would here give us to understand, upon the authority of
Diodorus Siculus, that Pausanias' mother gave the first hint of the
punishment that was to be inflicted on her son. 'Pausanias,' says
this historian, 'perceiving that the ephori, and some other
Lacedoemonians, aimed at apprehending him, got the start of them,
and went and took sanctuary m Minerva's temple: and the
Lacedaemonians, being doubtful whether they ought to take him from
thence in violation of the franchise there, it is said that his own
mother came herself to the temple but spoke nothing nor did anything
more than lay a piece of brick, which she brought with her, on the
threshold of the temple, which, when she had done, she returned
home. The Lacedaemonians, taking the hint from the mother, caused
the gate of the temple to be walled up, and by this means starved
Pausanias, so that he died with hunger, &c. (lib. xi. cap. 10., of
Amyot's translation). The name of Pausanias' mother was Alcithea,
as we are informed by Thucydides' scholiast, who only says that it
was reported, that when they set about walling up the gates of the
chapel in which Pausanias had taken refuge, his mother Alcithea laid
the first stone."—Coste.]
who was the first instructor of her son's process, and threw the first stone towards his death, nor Posthumius the dictator, who put his son to death, whom the ardour of youth had successfully pushed upon the enemy a little more advanced than the rest of his squadron, do appear to me so much just as strange; and I should neither advise nor like to follow so savage a virtue, and that costs so dear.
—["Opinions differ as to the truth of this fact. Livy thinks he
has good authority for rejecting it because it does not appear in
history that Posthumious was branded with it, as Titus Manlius was,
about 100 years after his time; for Manlius, having put his son to
death for the like cause, obtained the odious name of Imperiosus,
and since that time Manliana imperia has been used as a term to
signify orders that are too severe; Manliana Imperia, says Livy,
were not only horrible for the time present, but of a bad example to
posterity. And this historian makes no doubt but such commands
would have been actually styled Posthumiana Imperia, if Posthumius
had been the first who set so barbarous an example (Livy, lib. iv.
cap. 29, and lib. viii. cap. 7). But, however, Montaigne has Valer.
Maximus on his side, who says expressly, that Posthumius caused his
son to be put to death, and Diodorus of Sicily (lib. xii. cap.
19)."—Coste.]
The archer that shoots over, misses as much as he that falls short, and 'tis equally troublesome to my sight, to look up at a great light, and to look down into a dark abyss. Callicles in Plato says, that the extremity of philosophy is hurtful, and advises not to dive into it beyond the limits of profit; that, taken moderately, it is pleasant and useful; but that in the end it renders a man brutish and vicious, a contemner of religion and