There is nothing that ought so much to be recommended to youth as activity and vigilance our life is nothing but movement. I bestir myself with great difficulty, and am slow in everything, whether in rising, going to bed, or eating: seven of the clock in the morning is early for me, and where I rule, I never dine before eleven, nor sup till after six. I formerly attributed the cause of the fevers and other diseases I fell into to the heaviness that long sleeping had brought upon me, and have ever repented going to sleep again in the morning. Plato is more angry at excess of sleeping than at excess of drinking. I love to lie hard and alone, even without my wife, as kings do; pretty well covered with clothes. They never warm my bed, but since I have grown old they give me at need cloths to lay to my feet and stomach. They found fault with the great Scipio that he was a great sleeper; not, in my opinion, for any other reason than that men were displeased that he alone should have nothing in him to be found fault with. If I am anything fastidious in my way of living ‘tis rather in my lying than anything else; but generally I give way and accommodate myself as well as any one to necessity. Sleeping has taken up a great part of my life, and I yet continue, at the age I now am, to sleep eight or nine hours at one breath. I wean myself with utility from this proneness to sloth, and am evidently the better for so doing. I find the change a little hard indeed, but in three days ‘tis over; and I see but few who live with less sleep, when need requires, and who more constantly exercise themselves, or to whom long journeys are less troublesome. My body is capable of a firm, but not of a violent or sudden agitation. I escape of late from violent exercises, and such as make me sweat: my limbs grow weary before they are warm. I can stand a whole day together, and am never weary of walking; but from my youth I have ever preferred to ride upon paved roads; on foot, I get up to the haunches in dirt, and little fellows as I am are subject in the streets to be elbowed and jostled for want of presence; I have ever loved to repose myself, whether sitting or lying, with my heels as high or higher than my seat.
There is no profession as pleasant as the military, a profession both noble in its execution (for valour is the stoutest, proudest, and most generous of all virtues), and noble in its cause: there is no utility either more universal or more just than the protection of the peace and greatness of one’s country. The company of so many noble, young, and active men delights you; the ordinary sight of so many tragic spectacles; the freedom of the conversation, without art; a masculine and unceremonious way of living, please you; the variety of a thousand several actions; the encouraging harmony of martial music that ravishes and inflames both your ears and souls; the honour of this occupation, nay, even its hardships and difficulties, which Plato holds so light that in his Republic he makes women and children share in them, are delightful to you. You put yourself voluntarily upon particular exploits and hazards, according as you judge of their lustre and importance; and, a volunteer, find even life itself excusably employed:
“Pulchrumque mori succurrit in armis.”
[“‘Tis fine to die sword in hand.” (“And he remembers that it
is honourable to die in arms.”)—AEneid, ii. 317.]
To fear common dangers that concern so great a multitude of men; not to dare to do what so many sorts of souls, what a whole people dare, is for a heart that is poor and mean beyond all measure: company encourages even children. If others excel you in knowledge, in gracefulness, in strength, or fortune, you have alternative resources at your disposal; but to give place to them in stability of mind, you can blame no one for that but yourself. Death is more abject, more languishing and troublesome, in bed than in a fight: fevers and catarrhs as painful and mortal as a musket-shot. Whoever has fortified himself valiantly to bear the accidents of common life need not raise his courage to be a soldier:
“Vivere, mi Lucili, militare est.”
[“To live, my Lucilius, is (to make war) to be a soldier.”
—Seneca, Ep., 96.]
I do not remember that I ever had the itch, and yet scratching is one of nature’s sweetest gratifications, and so much at hand; but repentance follows too near. I use it most in my ears, which are at intervals apt to itch.
I came into the world with all my senses entire, even to perfection. My stomach is commodiously good, as also is my head and my breath; and, for the most part, uphold themselves so in the height of fevers. I have passed the age to which some nations, not without reason, have prescribed so just a term of life that they would not suffer men to exceed it; and yet I have some intermissions, though short and inconstant, so clean and sound as to be little inferior to the health and pleasantness of my youth. I do not speak of vigour and sprightliness; ‘tis not reason they should follow me beyond their limits:
“Non hoc amplius est liminis, aut aquae
Coelestis, patiens latus.”
[“I am no longer able to stand waiting at a door in the rain.”
—Horace, Od., iii. 10, 9.]
My face and eyes presently discover my condition; all my alterations begin there, and appear somewhat worse than they really are; my friends often pity me before I feel the cause in myself. My looking-glass does not frighten me; for even in my youth it has befallen me more than once to have a scurvy complexion and of ill augury, without any great consequence, so that the physicians, not finding any cause within answerable to that outward alteration, attributed it to the mind and to some secret passion that tormented me within; but they were deceived. If my body would govern itself as well, according to my rule, as my mind does, we should move a little more at our ease. My mind was then not only free from trouble, but, moreover, full of joy and satisfaction, as it commonly is, half by its complexion, half by its design:
“Nec vitiant artus aegrae contagia mentis.”
[“Nor do the troubles of the body ever affect my mind.”
—Ovid, Trist., iii. 8, 25.]