28

28. There is a season for everything

[Marcus Porcius Cato, the elder, surnamed Censorius (the Censor) was, since Classical times, associated with his descendant, also called Marcus Porcius Cato (who fought against Julius Caesar and killed himself after his defeat at Pharsalia). Both were cited as twin examples of great patriotism, sound judgement and stem morality. (Cf. Erasmus’ adage, Tertius Cato.) Montaigne shows considerable originality here in his criticism of the Elder Cato (the Censor): in the Renaissance, that Cato’s learning of Greek in his old age was normally held up as an example to be followed. For Montaigne, the Younger Cato’s suicide was one of the highest peaks that philosophical (as distinct from theological) morality could reach.]

[A] Those who compare Cato the Censor to the Younger Cato, the self-murderer,1 [C] are indeed comparing two beautiful natures with closely similar souls. Cato the Censor displayed his nature in many more of its aspects and outstrips the younger in military exploits and in the usefulness of his service to the public. But as for the virtue of the Younger Cato, apart from the fact that it is sacrilege to compare its living fortitude to that of anyone else’s whatsoever, his was far more pure. For could anyone absolve the Censor’s virtue from its load of envy and ambition, seeing that he dared to attack the honour of Scipio, who in goodness and in all excellent endowments far excelled him and all other men of his time? [A] What they tell of Cato the Censor, that among other things, when he was well advanced in years, he set about learning Greek with a burning craving as though he were satisfying some long-felt thirst, does not seem to me to be greatly to his honour. That is exactly what we mean by tumbling into second childhood. There is a season for all things – all, including the good: even my Lord’s Prayer may be said at an inappropriate time, [C] as was the case of Titus Quintius Flaminius who was arraigned because, as general of the army, he had been seen when the fighting began, to draw apart to pray to God in a battle (which he won).2

[B] Imponit finem sapiens et rebus honestis.

[The wise man sets limits even to things which are good.]

[A] When Eudomidas saw Xenocrates working hard at his school lessons when he was very old he remarked: ‘When will this man know anything if he is still learning!’ [B] As Philopoemen said to those who were singing the praises of King Ptolomy for daily strengthening his body by the practice of arms: ‘It is not very praiseworthy in a king of his age to be practising arms: he should be really using them now!’

[A] ‘Youth should make provisions: Old Age should enjoy them,’ say the wise.3 And the greatest flaw which they find in our nature is that our desires are for ever renewing their youth. We are constantly beginning our lives all over again. Our zeal and our desire should sometimes smell of old age. We already have one foot in the grave yet our tastes and our pursuits are always just being born.

[B] Tu secanda marmora Locas sub ipsum funus, et sepulchri Immemor, struis domos.

[You go cutting marble and are about to die: yet you forget your own tomb and start building houses.]4

[C] The longest of my projects are for less than a year; I think only of bringing things to a close; I free myself from all fresh hopes and achievements; I say my last farewell to all the places I am leaving and daily rid myself of my belongings. ‘Olim jam nec perit quicquam mihi nec acquiritur… Plus superest viatici quam vice.’ [I have long since ceased to lose or gain: I have more rations than road left.]

Vixi, et quem dederat cursum fortuna peregi. [I am dead: I have run the course which Fortune gave.]

In short all the comfort I find in my old age is that it deadens within me many of the desires and worries which trouble our lives: worry about the way the world is going; worry about money, honours, erudition, health… and me. [A] Cato the Censor was learning to talk just when he ought to be learning to shut up forever. [C] We can always continue our studies but not our school-work: what a stupid thing is an old man learning his alphabet!

[B] Diversos diversa juvant, non omnibus annis Omnia conveniunt.

[Divers men, divers tastes: nor are all things fit for all ages.]5

[A] If study we must, let us study something suitable to our circumstances, so that we can make the same reply as that man who was asked what use were his studies in decrepit old age: ‘That I may better and more happily leave it behind,’ he said.6

Such when he felt his end was near was the study of the Younger Cato, which brought him to Plato’s discussion of the immortality of the soul. Not (as we must believe) that he was not long since furnished with every sort of provision for his soul’s departure: of assurance, resolute will and preparedness he had more than did Plato in his writings: his knowledge and his heart were in this respect above philosophy. He occupied himself thus, not so as to help himself die but as one who would not even trouble his sleep by dwelling on the importance of such reflections; he continued his studies, as he did all the customary activities of his life, neither chopping nor changing.

[C] The night the Praetorship was refused him he spent in play: the night he was destined to die, he spent in reading. It was all one to him whether he lost life or office.