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say to Staius。 'O Jupiter！ O good Jupiter！' let him cry。 Think
you Jupiter himself would not cry out upon it？〃Persius； ii。 21。＇
Marguerite； Queen of Navarre；＇In the Heptameron。＇ tells of a young
prince； who； though she does not name him； is easily enough by his great
qualities to be known； who going upon an amorous assignation to lie with
an advocate's wife of Paris； his way thither being through a church； he
never passed that holy place going to or returning from his pious
exercise； but he always kneeled down to pray。 Wherein he would employ
the divine favour； his soul being full of such virtuous meditations；
I leave others to judge； which； nevertheless； she instances for a
testimony of singular devotion。 But this is not the only proof we have
that women are not very fit to treat of theological affairs。
A true prayer and religious reconciling of ourselves to Almighty God
cannot enter into an impure soul； subject at the very time to the
dominion of Satan。 He who calls God to his assistance whilst in a course
of vice； does as if a cut…purse should call a magistrate to help him； or
like those who introduce the name of God to the attestation of a lie。
〃Tacito mala vota susurro
Concipimus。〃
＇〃We whisper our guilty prayers。〃…Lucan； v。 104。＇
There are few men who durst publish to the world the prayers they make to
Almighty God：
〃Haud cuivis promptum est； murmurque； humilesque susurros
Tollere de templis； et aperto vivere voto〃
＇〃'Tis not convenient for every one to bring the prayers he mutters
out of the temple； and to give his wishes to the public ear。
〃Persius； ii。 6。＇
＇See： 〃Letters To the Earth〃 by Mark Twain in the story of Abner
Schofield； Coal Dealer； Buffalo； N。Y。： for a discussion of the
contradictions between 'public' and 'private' prayers。 D。W。＇
and this is the reason why the Pythagoreans would have them always public
and heard by every one； to the end they might not prefer indecent or
unjust petitions as this man：
〃Clare quum dixit； Apollo！
Labra movet； metuens audiri： Pulcra Laverna；
Da mihi fallere； da justum sanctumque videri；
Noctem peccatis； et fraudibus objice nubem。〃
＇〃When he has clearly said Apollo！ he moves his lips； fearful to be
heard； he murmurs： O fair Laverna； grant me the talent to deceive；
grant me to appear holy and just； shroud my sins with night； and
cast a cloud over my frauds。〃Horace； Ep。； i。 16； 59。 （Laverna
was the goddess of thieves。）
The gods severely punished the wicked prayers of OEdipus in granting
them： he had prayed that his children might amongst themselves determine
the succession to his throne by arms； and was so miserable as to see
himself taken at his word。 We are not to pray that all things may go as
we would have them； but as most concurrent with prudence。
We seem； in truth； to make use of our prayers as of a kind of jargon； and
as those do who employ holy words about sorceries and magical operations；
and as if we reckoned the benefit we are to reap from them as depending
upon the contexture； sound； and jingle of words； or upon the grave
composing of the countenance。 For having the soul contaminated with
concupiscence； not touched with repentance； or comforted by any late
reconciliation with God； we go to present Him such words as the memory
suggests to the tongue； and hope from thence to obtain the remission of
our sins。 There is nothing so easy； so sweet； and so favourable； as the
divine law： it calls and invites us to her； guilty and abominable as we
are； extends her arms and receives us into her bosom； foul and polluted
as we at present are； and are for the future to be。 But then； in return；
we are to look upon her with a respectful eye； we are to receive this
pardon with all gratitude arid submission； and for that instant at least；
wherein we address ourselves to her； to have the soul sensible of the
ills we have committed； and at enmity with those passions that seduced us
to offend her； neither the gods nor good men （says Plato） will accept the
present of a wicked man：
〃Immunis aram si terigit manus；
Non sumptuosa blandior hostia
Mollivit aversos Penates
Farre pio et saliente mica。〃
＇〃If a pure hand has touched the altar； the pious offering of a
small cake and a few grains of salt will appease the offended gods
more effectually than costly sacrifices。〃
Horace； Od。； iii。 23； 17。＇
CHAPTER LVII
OF AGE
I cannot allow of the way in which we settle for ourselves the duration
of our life。 I see that the sages contract it very much in comparison of
the common opinion： 〃what；〃 said the younger Cato to those who would stay
his hand from killing himself； 〃am I now of an age to be reproached that
I go out of the world too soon？〃 And yet he was but eight…and…forty
years old。 He thought that to be a mature and advanced age； considering
how few arrive unto it。 And such as； soothing their thoughts with I know
not what course of nature； promise to themselves some years beyond it；
could they be privileged from the infinite number of accidents to which
we are by a natural subjection exposed； they might have some reason so to
do。 What am idle conceit is it to expect to die of a decay of strength；
which is the effect of extremest age； and to propose to ourselves no
shorter lease of life than that； considering it is a kind of death of all
others the most rare and very seldom seen？ We call that only a natural
death； as if it were contrary to nature to see a man break his neck with
a fall； be drowned in shipwreck； be snatched away with a pleurisy or the
plague； and as if our ordinary condition did not expose us to these
inconveniences。 Let us no longer flatter ourselves with these fine
words； we ought rather； peradventure； to call that natural which is
general； common； and universal。
To die of old age is a death rare； extraordinary； and singular； and；
therefore； so much less natural than the others； 'tis the last and
extremest sort of dying： and the more remote； the less to be hoped for。
It is； indeed； the bourn beyond which we are not to pass； and which the
law of nature has set as a limit； not to be exceeded； but it is； withal；
a privilege she is rarely seen to give us to last till then。 'Tis a
lease she only signs by particular favour； and it may be to one only in
the space of two or three ages； and then with a pass to boot； to carry
him through all the traverses and difficulties she has strewed in the way
of this long career。 And therefore my opinion is； that when once forty
years we should consider it as an age to which very few arrive。 For
seeing that men do not usually proceed so far； it is a sign that we are
pretty well advanced； and since we have exceeded the ordinary bounds；
which is the just measure of life； we ought not to expect to go much
further； having escaped so many precipices of death； whereinto we have
seen so many other