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things that in themselves are laudable and good： we may grasp virtue so
that it becomes vicious； if we embrace it too stringently and with too
violent a desire。 Those who say； there is never any excess in virtue；
forasmuch as it is not virtue when it once becomes excess； only play upon
words：
〃Insani sapiens nomen ferat； aequus iniqui；
Ultra quam satis est； virtutem si petat ipsam。〃
＇〃Let the wise man bear the name of a madman； the just one of an
unjust； if he seek wisdom more than is sufficient。〃
Horace； Ep。； i。 6； 15。＇
＇〃The wise man is no longer wise； the just man no longer just； if he
seek to carry his love for wisdom or virtue beyond that which is
necessary。＇
This is a subtle consideration of philosophy。 A man may both be too much
in love with virtue； and be excessive in a just action。 Holy Writ agrees
with this； Be not wiser than you should； but be soberly wise。＇St。
Paul； Epistle to the Romans； xii。 3。＇ I have known a great man；
＇〃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 the common laws； an enemy to civil
conversation； and all human pleasures； incapable of all public
administration； unfit either to assist others or to relieve himself； and
a fit object for all sorts of injuries and affronts。 He says true； for
in its excess； it enslaves our natural freedom； and by an impertinent
subtlety； leads us out of the fair and beaten way that nature has traced
for us。
The love we bear to our wives is very lawful； and yet theology thinks fit
to curb and restrain it。 As I remember； I have read in one place of St。
Thomas Aquinas；＇Secunda Secundx； Quaest。 154； art。 9。＇ where he
condemns marriages within any of the forbidden degrees； for this reason；
amongst others； that there is some danger； lest the friendship a man
bears to such a woman； should be immoderate； for if the conjugal
affection be full and perfect betwixt them； as it ought to be； and that
it be over and above surcharged with that of kindred too； there is no
doubt； but such an addition will carry the husband beyond the bounds of
reason。
Those sciences that regulate the manners of men； divinity and philosophy；
will have their say in everything； there is no action so private and
secret that can escape their inspection and jurisdiction。 They are best
taught who are best able to control and curb their own liberty； women
expose their nudities as much as you will upon the account of pleasure；
though in the necessities of physic they are altogether as shy。 I will；
therefore； in their behalf：
＇Coste translates this： 〃on the part of philosophy and theology；〃
observing that but few wives would think themselves obliged to
Montaigne for any such lesson to their husbands。＇
teach the husbands； that is； such as are too vehement in the exercise of
the matrimonial dutyif such there still bethis lesson； that the very
pleasures they enjoy in the society of their wives are reproachable if
immoderate； and that a licentious and riotous abuse of them is a fault as
reprovable here as in illicit connections。 Those immodest and debauched
tricks and postures； that the first ardour suggests to us in this affair；
are not only indecently but detrimentally practised upon our wives。 Let
them at least learn impudence from another hand； they are ever ready
enough for our business； and I for my part always went the plain way to
work。
Marriage is a solemn and religious tie； and therefore the pleasure we
extract from it should be a sober and serious delight； and mixed with a
certain kind of gravity； it should be a sort of discreet and
conscientious pleasure。 And seeing that the chief end of it is
generation； some make a question； whether when men are out of hopes as
when they are superannuated or already with child； it be lawful to
embrace our wives。 'Tis homicide； according to Plato。 ＇Laws； 8。＇
Certain nations （the Mohammedan； amongst others abominate all conjunction
with women with child； others also； with those who are in their courses。
Zenobia would never admit her husband for more than one encounter； after
which she left him to his own swing for the whole time of her conception；
and not till after that would again receive him： ＇Trebellius Pollio；
Triginta Tyran。； c。 30。＇ a brave and generous example of conjugal
continence。 It was doubtless from some lascivious poet；＇The lascivious
poet is Homer； see his Iliad； xiv。 294。＇ and one that himself was in
great distress for a little of this sport； that Plato borrowed this
story； that Jupiter was one day so hot upon his wife； that not having so
much patience as till she could get to the couch； he threw her upon the
floor； where the vehemence of pleasure made him forget the great and
important resolutions he had but newly taken with the rest of the gods in
his celestial council； and to brag that he had had as good a bout； as
when he got her maidenhead； unknown to their parents。
The kings of Persia were wont to invite their wives to the beginning of
their festivals； but when the wine began to work in good earnest； and
that they were to give the reins to pleasure； they sent them ba