The premeditation of death is the premeditation of liberty; he who has learned to die has unlearned to serve. There is nothing evil in life for him who rightly comprehends that the privation of life is no evil: to know, how to die delivers us from all subjection and constraint. Paulus Emilius answered him whom the miserable King of Macedon, his prisoner, sent to entreat him that he would not lead him in his triumph, "Let him make that request to himself."--[ Plutarch, Life of Paulus Aemilius, c. 17; Cicero, Tusc., v. 40.]

In truth, in all things, if nature do not help a little, it is very hard for art and industry to perform anything to purpose. I am in my own nature not melancholic, but meditative; and there is nothing I have more continually entertained myself withal than imaginations of death, even in the most wanton time of my age:

"Jucundum quum aetas florida ver ageret."

["When my florid age rejoiced in pleasant spring."

--Catullus, lxviii.]

In the company of ladies, and at games, some have perhaps thought me possessed with some jealousy, or the uncertainty of some hope, whilst I was entertaining myself with the remembrance of some one, surprised, a few days before, with a burning fever of which he died, returning from an entertainment like this, with his head full of idle fancies of love and jollity, as mine was then, and that, for aught I knew, the same-destiny was attending me.

"Jam fuerit, nec post unquam revocare licebit."

["Presently the present will have gone, never to be recalled."

Lucretius, iii. 928.]

Yet did not this thought wrinkle my forehead any more than any other.

It is impossible but we must feel a sting in such imaginations as these, at first; but with often turning and returning them in one's mind, they, at last, become so familiar as to be no trouble at all: otherwise, I, for my part, should be in a perpetual fright and frenzy; for never man was so distrustful of his life, never man so uncertain as to its duration.

Neither health, which I have hitherto ever enjoyed very strong and vigorous, and very seldom interrupted, does prolong, nor sickness contract my hopes. Every minute, methinks, I am escaping, and it eternally runs in my mind, that what may be done to-morrow, may be done to-day. Hazards and dangers do, in truth, little or nothing hasten our end; and if we consider how many thousands more remain and hang over our heads, besides the accident that immediately threatens us, we shall find that the sound and the sick, those that are abroad at sea, and those that sit by the fire, those who are engaged in battle, and those who sit idle at home, are the one as near it as the other.

"Nemo altero fragilior est; nemo in crastinum sui certior."

["No man is more fragile than another: no man more certain than another of to-morrow."--Seneca, Ep., 91.]

For anything I have to do before I die, the longest leisure would appear too short, were it but an hour's business I had to do.

A friend of mine the other day turning over my tablets, found therein a memorandum of something I would have done after my decease, whereupon I told him, as it was really true, that though I was no more than a league's distance only from my own house, and merry and well, yet when that thing came into my head, I made haste to write it down there, because I was not certain to live till I came home. As a man that am eternally brooding over my own thoughts, and confine them to my own particular concerns, I am at all hours as well prepared as I am ever like to be, and death, whenever he shall come, can bring nothing along with him I did not expect long before. We should always, as near as we can, be booted and spurred, and ready to go, and, above all things, take care, at that time, to have no business with any one but one's self:--

"Quid brevi fortes jaculamur avo Multa?"

["Why for so short a life tease ourselves with so many projects?"

--Hor., Od., ii. 16, 17.]

for we shall there find work enough to do, without any need of addition.

One man complains, more than of death, that he is thereby prevented of a glorious victory; another, that he must die before he has married his daughter, or educated his children; a third seems only troubled that he must lose the society of his wife; a fourth, the conversation of his son, as the princ.i.p.al comfort and concern of his being. For my part, I am, thanks be to G.o.d, at this instant in such a condition, that I am ready to dislodge, whenever it shall please Him, without regret for anything whatsoever. I disengage myself throughout from all worldly relations; my leave is soon taken of all but myself. Never did any one prepare to bid adieu to the world more absolutely and unreservedly, and to shake hands with all manner of interest in it, than I expect to do. The deadest deaths are the best:

"'Miser, O miser,' aiunt, 'omnia ademit Una dies infesta mihi tot praemia vitae.'"

["'Wretch that I am,' they cry, 'one fatal day has deprived me of all joys of life.'"--Lucretius, iii. 911.]

And the builder,

"Manuet," says he, "opera interrupta, minaeque Murorum ingentes."

["The works remain incomplete, the tall pinnacles of the walls unmade."--AEneid, iv. 88.]

A man must design nothing that will require so much time to the finishing, or, at least, with no such pa.s.sionate desire to see it brought to perfection. We are born to action:

"Quum moriar, medium solvar et inter opus."

["When I shall die, let it be doing that I had designed."

--Ovid, Amor., ii. 10, 36.]

I would always have a man to be doing, and, as much as in him lies, to extend and spin out the offices of life; and then let death take me planting my cabbages, indifferent to him, and still less of my gardens not being finished. I saw one die, who, at his last gasp, complained of nothing so much as that destiny was about to cut the thread of a 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 t.i.tle; 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 a.s.sists 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 a.s.sure herself, she may boast (which is a thing as it were surpa.s.sing 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 ma.n.u.s."

["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 l.u.s.ts and pa.s.sions, 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 sent.i.t; moriar; mors ultima linea rerum est."

["I will keep thee in fetters and chains, in custody of a savage keeper.--A G.o.d will when I ask Him, set me free.

This G.o.d 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 it--for 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.