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On the one side, nature pushes us on to it, having fixed the most noble, useful, and pleasant of all her functions to this desire: and, on the other side, leaves us to accuse and avoid it, as insolent and indecent, to blush at it, and to recommend abstinence. Are we not brutes to call that work brutish which begets us? People of so many differing religions have concurred in several proprieties, as sacrifices, lamps, burning incense, fasts, and offerings; and amongst others, in the condemning this act: all opinions tend that way, besides the widespread custom of circumcision, which may be regarded as a punishment. We have, peradventure, reason to blame ourselves for being guilty of so foolish a production as man, and to call the act, and the parts that are employed in the act, shameful (mine, truly, are now shameful and pitiful). The Essenians, of whom Pliny speaks, kept up their country for several ages without either nurse or baby-clouts, by the arrival of strangers who, following this pretty humour, came continually to them: a whole nation being resolute, rather to hazard a total extermination, than to engage themselves in female embraces, and rather to lose the succession of men, than to beget one. ‘Tis said, that Zeno never had to do with a woman but once in his life, and then out of civility, that he might not seem too obstinately to disdain the sex.

[Diogenes Laertius, vii. 13.–What is there said, however,
is that Zeno seldom had commerce with boys, lest he should
be deemed a very misogynist.]

Every one avoids seeing a man born, every one runs to see him die; to destroy him a spacious field is sought out in the face of the sun, but, to make him, we creep into as dark and private a corner as we can: ’tis a man’s duty to withdraw himself bashfully from the light to create; but ’tis glory and the fountain of many virtues to know how to destroy what we have made: the one is injury, the other favour: for Aristotle says that to do any one a kindness, in a certain phrase of his country, is to kill him. The Athenians, to couple the disgrace of these two actions, having to purge the Isle of Delos, and to justify themselves to Apollo, interdicted at once all births and burials in the precincts thereof:

“Nostri nosmet paenitet.”

[“We are ashamed of ourselves.”–Terence, Phoymio, i. 3, 20.]

There are some nations that will not be seen to eat. I know a lady, and of the best quality, who has the same opinion, that chewing disfigures the face, and takes away much from the ladies’ grace and beauty; and therefore unwillingly appears at a public table with an appetite; and I know a man also, who cannot endure to see another eat, nor himself to be seen eating, and who is more shy of company when putting in than when putting out. In the Turkish empire, there are a great number of men who, to excel others, never suffer themselves to be seen when they make their repast: who never have any more than one a week; who cut and mangle their faces and limbs; who never speak to any one: fanatic people who think to honour their nature by disnaturing themselves; who value themselves upon their contempt of themselves, and purport to grow better by being worse. What monstrous animal is this, that is a horror to himself, to whom his delights are grievous, and who weds himself to misfortune? There are people who conceal their life:

“Exilioque domos et dulcia limina mutant,”

[“And change for exile their homes and pleasant abodes.”
–Virgil, Georg., ii. 511.]

and withdraw them from the sight of other men; who avoid health and cheerfulness, as dangerous and prejudicial qualities. Not only many sects, but many peoples, curse their birth, and bless their death; and there is a place where the sun is abominated and darkness adored. We are only ingenious in using ourselves ill: ’tis the real quarry our intellects fly at; and intellect, when misapplied, is a dangerous tool!