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chronicle he was then compiling； when he was gone no farther than the
fifteenth or sixteenth of our kings：
〃Illud in his rebus non addunt： nec tibi earum
jam desiderium rerum super insidet una。〃
＇〃They do not add； that dying； we have no longer a desire to possess
things。〃Lucretius； iii。 913。＇
We are to discharge ourselves from these vulgar and hurtful humours。
To this purpose it was that men first appointed the places of sepulture
adjoining the churches； and in the most frequented places of the city； to
accustom； says Lycurgus； the common people； women； and children； that
they should not be startled at the sight of a corpse； and to the end；
that the continual spectacle of bones； graves； and funeral obsequies
should put us in mind of our frail condition：
〃Quin etiam exhilarare viris convivia caede
Mos olim； et miscere epulis spectacula dira
Certantum ferro； saepe et super ipsa cadentum
Pocula； respersis non parco sanguine mensis。〃
＇〃It was formerly the custom to enliven banquets with slaughter； and
to combine with the repast the dire spectacle of men contending with
the sword； the dying in many cases falling upon the cups； and
covering the tables with blood。〃Silius Italicus； xi。 51。＇
And as the Egyptians after their feasts were wont to present the company
with a great image of death； by one that cried out to them； 〃Drink and be
merry； for such shalt thou be when thou art dead〃； so it is my custom to
have death not only in my imagination； but continually in my mouth。
Neither is there anything of which I am so inquisitive； and delight to
inform myself； as the manner of men's deaths； their words； looks； and
bearing； nor any places in history I am so intent upon； and it is
manifest enough； by my crowding in examples of this kind； that I have a
particular fancy for that subject。 If I were a writer of books； I would
compile a register； with a comment； of the various deaths of men： he who
should teach men to die would at the same time teach them to live。
Dicarchus made one； to which he gave that title。； but it was designed for
another and less profitable end。
Peradventure； some one may object； that the pain and terror of dying so
infinitely exceed all manner of imagination； that the best fencer will be
quite out of his play when it comes to the push。 Let them say what they
will： to premeditate is doubtless a very great advantage； and besides； is
it nothing to go so far； at least； without disturbance or alteration？
Moreover； Nature herself assists and encourages us： if the death be
sudden and violent； we have not leisure to fear； if otherwise； I perceive
that as I engage further in my disease； I naturally enter into a certain
loathing and disdain of life。 I find I have much more ado to digest this
resolution of dying； when I am well in health； than when languishing of a
fever； and by how much I have less to do with the commodities of life；
by reason that I begin to lose the use and pleasure of them； by so much I
look upon death with less terror。 Which makes me hope； that the further
I remove from the first； and the nearer I approach to the latter； I shall
the more easily exchange the one for the other。 And； as I have
experienced in other occurrences； that； as Caesar says； things often
appear greater to us at distance than near at hand； I have found； that
being well； I have had maladies in much greater horror than when really
afflicted with them。 The vigour wherein I now am； the cheerfulness and
delight wherein I now live； make the contrary estate appear in so great a
disproportion to my present condition； that； by imagination； I magnify
those inconveniences by one…half； and apprehend them to be much more
troublesome； than I find them really to be； when they lie the most heavy
upon me； I hope to find death the same。
Let us but observe in the ordinary changes and declinations we daily
suffer； how nature deprives us of the light and sense of our bodily
decay。 What remains to an old man of the vigour of his youth and better
days？
〃Heu！ senibus vitae portio quanta manet。〃
＇〃Alas； to old men what portion of life remains！〃…Maximian； vel
Pseudo…Gallus； i。 16。＇
Caesar； to an old weather…beaten soldier of his guards； who came to ask
him leave that he might kill himself； taking notice of his withered body
and decrepit motion； pleasantly answered； 〃Thou fanciest； then； that thou
art yet alive。〃＇Seneca； Ep。； 77。＇ Should a man fall into this
condition on the sudden； I do not think humanity capable of enduring such
a change： but nature； leading us by the hand； an easy and； as it were； an
insensible pace； step by step conducts us to that miserable state； and by
that means makes it familiar to us； so that we are insensible of the
stroke when our youth dies in us； though it be really a harder death than
the final dissolution of a languishing body； than the death of old age；
forasmuch as the fall is not so great from an uneasy being to none at
all； as it is from a sprightly and flourishing being to one that is
troublesome and painful。 The body； bent and bowed； has less force to
support a burden； and it is the same with the soul； and therefore it is；
that we are to raise her up firm and erect against the power of this
adversary。 For； as it is impossible she should ever be at rest； whilst
she stands in fear of it； so； if she once can assure herself； she may
boast （which is a thing as it were surpassing human condition） that it is
impossible that disquiet； anxiety； or fear； or any other disturbance；
should inhabit or have any place in her：
〃Non vulnus instants Tyranni
Mentha cadi solida； neque Auster
Dux inquieti turbidus Adriae；
Nec fulminantis magna Jovis manus。〃
＇〃Not the menacing look of a tyrant shakes her well…settled soul；
nor turbulent Auster； the prince of the stormy Adriatic； nor yet the
strong hand of thundering Jove； such a temper moves。〃
Hor。； Od。； iii。 3； 3。＇
She is then become sovereign of all her lusts and passions； mistress of
necessity； shame； poverty； and all the other injuries of fortune。 Let
us； therefore； as many of us as can； get this advantage； 'tis the true
and sovereign liberty here on earth； that fortifies us wherewithal to
defy violence and injustice； and to contemn prisons and chains：
〃In manicis et
Compedibus saevo te sub custode tenebo。
Ipse Deus； simul atque volam； me solvet。 Opinor；
Hoc sentit； moriar； mors ultima linea rerum est。〃
＇〃I will keep thee in fetters and chains； in custody of a
savage keeper。A god will when I ask Him； set me free。
This god I think is death。 Death is the term of all things。〃
Hor。； Ep。； i。 16； 76。＇
Our very religion itself has no surer human foundation than the contempt
of death。 Not only the argument of reason invites us to itfor why
should we fear to lose a thing； which being lost； cannot be lamented？
but； also； seeing we are threatened by so many sorts of death； is it not
infinitely worse eternally to fear them all； than once to undergo one of
them？ And what matters it； when it shall happen； since it is inevitable？
To him that told Socrates； 〃The thirty tyrants have sentenced thee to
death〃； 〃And nature them；〃 said he。＇Socrates was not condemned to death
by the thirty tyrants； but by the Athenians。…Diogenes Laertius； ii。35。＇
What a ridiculous thing it is to trouble ourselves about taking the only
step that is to deliver us from all trouble！ As our birth brought us the
birth of all things； so in our death is the death of all things included。
And therefore to lament that we shall not be alive a hundred years hence；
is the same folly as to be sorry we were not alive a hundred years ago。
Death is the beginning of another life。 So did we weep； and so much it
cost us to enter into this； and so did we put off our former veil in
entering into it。 Nothing can be a grievance that is but once。 Is it
reasonable so long to fear a thing that will so soon be despatched？
Long life； and short； are by death made all one； for there is no long；
nor short； to things that are no more。 Aristotle tells us that there are
certain little beasts upon the banks of the river Hypanis； that never
live above a day： they which die at eight of the clock in the morning；
die in their youth； and those that die at five in the evening； in their
decrepitude： which of us would not laugh to see this moment of
continuance put into the consideration of weal or woe？ The most and the
least； of ours； in comparison with eternity； or yet with the duration of
mountains； rivers； stars； trees； and even of some animals； is no less
ridiculous。＇ Seneca； Consol。 ad Marciam； c。 20。＇
But nature compels us to it。 〃Go out of this world；〃 says she； 〃as you
entered into it； the same pass you made from death to life； without
passion or fear； the same； after the same manner； repeat from life to
death。 Your death is a part of the order of the universe； 'tis