The Essays of Montaigne [448]
"Dum nova canities, dum prima et recta senectus,
Dum superest lachesi quod torqueat, et pedibus me
Porto meis, nullo dextram subeunte bacillo,"
["Whilst the white hair is new, whilst old age is still straight
shouldered, whilst there still remains something for Lachesis to
spin, whilst I walk on my own legs, and need no staff to lean upon."
—Juvenal, iii. 26.]
we have need to be solicited and tickled by some such nipping incitation as this. Do but observe what youth, vigour, and gaiety it inspired the good Anacreon withal: and Socrates, who was then older than I, speaking of an amorous object:
"Leaning," said he, "my shoulder to her shoulder, and my head to hers, as we were reading together in a book, I felt, without dissembling, a sudden sting in my shoulder like the biting of an insect, which I still felt above five days after, and a continual itching crept into my heart." So that merely the accidental touch, and of a shoulder, heated and altered a soul cooled and enerved by age, and the strictest liver of all mankind. And, pray, why not? Socrates was a man, and would neither be, nor seem, any other thing. Philosophy does not contend against natural pleasures, provided they be moderate, and only preaches moderation, not a total abstinence; the power of its resistance is employed against those that are adulterate and strange. Philosophy says that the appetites of the body ought not to be augmented by the mind, and ingeniously warns us not to stir up hunger by saturity; not to stuff, instead of merely filling, the belly; to avoid all enjoyments that may bring us to want; and all meats and drinks that bring thirst and hunger: as, in the service of love, she prescribes us to take such an object as may simply satisfy the body's need, and does not stir the soul, which ought only barely to follow and assist the body, without mixing in the affair. But have I not reason to hold that these precepts, which, indeed, in my opinion, are somewhat over strict, only concern a body in its best plight; and that in a body broken with age, as in a weak stomach, 'tis excusable to warm and support it by art, and by the mediation of the fancy to restore the appetite and cheerfulness it has lost of itself.
May we not say that there is nothing in us, during this earthly prison, that is purely either corporeal or spiritual; and that we injuriously break up a man alive; and that it seems but reasonable that we should carry ourselves as favourably, at least, towards the use of pleasure as we do towards that of pain! Pain was (for example) vehement even to perfection in the souls of the saints by penitence: the body had there naturally a sham by the right of union, and yet might have but little part in the cause; and yet are they not contented that it should barely follow and assist the afflicted soul: they have afflicted itself with grievous and special