"Vidimus et toto quamvis in corpore caeso Nil anima lethale datum, moremque nefandae, Durum saevitix, pereuntis parcere morti."

["We have seen in tortured bodies, amongst the wounds, none that have been mortal, inhuman mode of dire cruelty, that means to kill, but will not let men die."--Lucan, iv. i. 78.]

In plain truth, it is no such great matter for a man in health and in a temperate state of mind to resolve to kill himself; it is very easy to play the villain before one comes to the point, insomuch that Heliogabalus, the most effeminate man in the world, amongst his lowest sensualities, could forecast to make himself die delicately, when he should be forced thereto; and that his death might not give the lie to the rest of his life, had purposely built a sumptuous tower, the front and base of which were covered with planks enriched with gold and precious stones, thence to precipitate himself; and also caused cords twisted with gold and crimson silk to be made, wherewith to strangle himself; and a sword with the blade of gold to be hammered out to fall upon; and kept poison in vessels of emerald and topaz wherewith to poison himself according as he should like to choose one of these ways of dying:

"Impiger. . . ad letum et fortis virtute coacta."

["Resolute and brave in the face of death by a forced courage.

--"Lucan, iv. 798.]

Yet in respect of this person, the effeminacy of his preparations makes it more likely that he would have thought better on't, had he been put to the test. But in those who with greater resolution have determined to despatch themselves, we must examine whether it were with one blow which took away the leisure of feeling the effect for it is to be questioned whether, perceiving life, by little and little, to steal away the sentiment of the body mixing itself with that of the soul, and the means of repenting being offered, whether, I say, constancy and obstinacy in so dangerous an intention would have been found.

In the civil wars of Caesar, Lucius Domitius, being taken in the Abruzzi, and thereupon poisoning himself, afterwards repented. It has happened in our time that a certain person, being resolved to die and not having gone deep enough at the first thrust, the sensibility of the flesh opposing his arm, gave himself two or three wounds more, but could never prevail upon himself to thrust home. Whilst Plautius Silva.n.u.s was upon his trial, Urgulania, his grandmother, sent him a poniard with which, not being able to kill himself, he made his servants cut his veins. Albucilla in Tiberius time having, to kill himself, struck with too much tenderness, gave his adversaries opportunity to imprison and put him to death their own way.' And that great leader, Demosthenes, after his rout in Sicily, did the same; and C. Fimbria, having struck himself too weakly, entreated his servant to despatch him. On the contrary, Ostorius, who could not make use of his own arm, disdained to employ that of his servant to any other use but only to hold the poniard straight and firm; and bringing his throat to it, thrust himself through. 'Tis, in truth, a morsel that is to be swallowed without chewing, unless a man be thoroughly resolved; and yet Adrian the emperor made his physician mark and encircle on his pap the mortal place wherein he was to stab to whom he had given orders to kill him. For this reason it was that Caesar, being asked what death he thought to be the most desired, made answer, "The least premeditated and the shortest."--[Tacitus, Annals, xvi. 15]-- If Caesar dared to say it, it is no cowardice in me to believe it."

A short death," says Pliny, "is the sovereign good hap of human life.

"People do not much care to recognise it. No one can say that he is resolute for death who fears to deal with it and cannot undergo it with his eyes open: they whom we see in criminal punishments run to their death and hasten and press their execution, do it not out of resolution, but because they will not give them selves leisure to consider it; it does not trouble them to be dead, but to die:

"Emodi nolo, sed me esse mortem nihil astigmia:"

["I have no mind to die, but I have no objection to be dead."

--Epicharmus, apud Cicero, Tusc. Quaes., i. 8.]

'tis a degree of constancy to which I have experimented, that I can arrive, like those who plunge into dangers, as into the sea, with their eyes shut.

There is nothing, in my opinion, more ill.u.s.trious in the life of Socrates, than that he had thirty whole days wherein to ruminate upon the sentence of his death, to have digested it all that time with a most a.s.sured hope, without care, and without alteration, and with a series of words and actions rather careless and indifferent than any way stirred or discomposed by the weight of such a thought.

That Pomponius Atticus, to whom Cicero writes so often, being sick, caused Agrippa, his son-in-law, and two or three more of his friends, to be called to him, and told them, that having found all means practised upon him for his recovery to be in vain, and that all he did to prolong his life also prolonged and augmented his pain, he was resolved to put an end both to the one and the other, desiring them to approve of his determination, or at least not to lose their labour in endeavouring to dissuade him. Now, having chosen to destroy himself by abstinence, his disease was thereby cured: the remedy that he had made use of to kill himself restored him to health. His physicians and friends, rejoicing at so happy an event, and coming to congratulate him, found themselves very much deceived, it being impossible for them to make him alter his purpose, he telling them, that as he must one day die, and was now so far on his way, he would save himself the labour of beginning another time.

This man, having surveyed death at leisure, was not only not discouraged at its approach, but eagerly sought it; for being content that he had engaged in the combat, he made it a point of bravery to see the end; 'tis far beyond not fearing death to taste and relish it.

The story of the philosopher Cleanthes is very like this: he had his gums swollen and rotten; his physicians advised him to great abstinence: having fasted two days, he was so much better that they p.r.o.nounced him cured, and permitted him to return to his ordinary course of diet; he, on the contrary, already tasting some sweetness in this faintness of his, would not be persuaded to go back, but resolved to proceed, and to finish what he had so far advanced.

Tullius Marcellinus, a young man of Rome, having a mind to antic.i.p.ate the hour of his destiny, to be rid of a disease that was more trouble to him than he was willing to endure, though his physicians a.s.sured him of a certain, though not sudden, cure, called a council of his friends to deliberate about it; of whom some, says Seneca, gave him the counsel that out of unmanliness they would have taken themselves; others, out of flattery, such as they thought he would best like; but a Stoic said this to him: "Do not concern thyself, Marcellinus, as if thou didst deliberate of a thing of importance; 'tis no great matter to live; thy servants and beasts live; but it is a great thing to die handsomely, wisely, and firmly. Do but think how long thou hast done the same things, eat, drink, and sleep, drink, sleep, and eat: we incessantly wheel in the same circle. Not only ill and insupportable accidents, but even the satiety of living, inclines a man to desire to die." Marcellinus did not stand in need of a man to advise, but of a man to a.s.sist him; his servants were afraid to meddle in the business, but this philosopher gave them to under stand that domestics are suspected even when it is in doubt whether the death of the master were voluntary or no; otherwise, that it would be of as ill example to hinder him as to kill him, forasmuch as:

"Invitum qui servat, idem facit occidenti."

["He who makes a man live against his will, 'tis as cruel as to kill him."--Horat., De Arte Poet., 467]

He then told Marcellinus that it would not be unbecoming, as what is left on the tables when we have eaten is given to the attendants, so, life being ended, to distribute something to those who have been our servants.

Now Marcellinus was of a free and liberal spirit; he, therefore, divided a certain sum of money amongst his servants, and consoled them. As to the rest, he had no need of steel nor of blood: he resolved to go out of this life and not to run out of it; not to escape from death, but to essay it. And to give himself leisure to deal with it, having forsaken all manner of nourishment, the third day following, after having caused himself to be sprinkled with warm water, he fainted by degrees, and not without some kind of pleasure, as he himself declared.

In fact, such as have been acquainted with these faintings, proceeding from weakness, say that they are therein sensible of no manner of pain, but rather feel a kind of delight, as in the pa.s.sage to sleep and best.

These are studied and digested deaths.

But to the end that Cato only may furnish out the whole example of virtue, it seems as if his good with which the leisure to confront and struggle with death, reinforcing his destiny had put his ill one into the hand he gave himself the blow, seeing he had courage in the danger, instead of letting it go less. And if I had had to represent him in his supreme station, I should have done it in the posture of tearing out his b.l.o.o.d.y bowels, rather than with his sword in his hand, as did the statuaries of his time, for this second murder was much more furious than the first.

CHAPTER XIV

THAT OUR MIND HINDERS ITSELF

'Tis a pleasant imagination to fancy a mind exactly balanced betwixt two equal desires: for, doubtless, it can never pitch upon either, forasmuch as the choice and application would manifest an inequality of esteem; and were we set betwixt the bottle and the ham, with an equal appet.i.te to drink and eat, there would doubtless be no remedy, but we must die of thirst and hunger. To provide against this inconvenience, the Stoics, when they are asked whence the election in the soul of two indifferent things proceeds, and that makes us, out of a great number of crowns, rather take one than another, they being all alike, and there being no reason to incline us to such a preference, make answer, that this movement of the soul is extraordinary and irregular, entering into us by a foreign, accidental, and fortuitous impulse. It might rather, methinks, he said, that nothing presents itself to us wherein there is not some difference, how little soever; and that, either by the sight or touch, there is always some choice that, though it be imperceptibly, tempts and attracts us; so, whoever shall presuppose a packthread equally strong throughout, it is utterly impossible it should break; for, where will you have the breaking to begin? and that it should break altogether is not in nature. Whoever, also, should hereunto join the geometrical propositions that, by the certainty of their demonstrations, conclude the contained to be greater than the containing, the centre to be as great as its circ.u.mference, and that find out two lines incessantly approaching each other, which yet can never meet, and the philosopher's stone, and the quadrature of the circle, where the reason and the effect are so opposite, might, peradventure, find some argument to second this bold saying of Pliny:

"Solum certum nihil esse certi, et homine nihil miserius ant superbius."

["It is only certain that there is nothing certain, and that nothing is more miserable or more proud than man."--Nat. Hist., ii. 7.]

CHAPTER XV

THAT OUR DESIRES ARE AUGMENTED BY DIFFICULTY

There is no reason that has not its contrary, say the wisest of the philosophers. I was just now ruminating on the excellent saying one of the ancients alleges for the contempt of life: "No good can bring pleasure, unless it be that for the loss of which we are beforehand prepared."

"In aequo est dolor amissae rei, et timor amittendae,"

["The grief of losing a thing, and the fear of losing it, are equal."--Seneca, Ep., 98.]

meaning by this that the fruition of life cannot be truly pleasant to us if we are in fear of losing it. It might, however, be said, on the contrary, that we hug and embrace this good so much the more earnestly, and with so much greater affection, by how much we see it the less a.s.sured and fear to have it taken from us: for it is evident, as fire burns with greater fury when cold comes to mix with it, that our will is more obstinate by being opposed:

"Si nunquam Danaen habuisset ahenea turris, Non esses, Danae, de Jove facta parens;"

["If a brazen tower had not held Danae, you would not, Danae, have been made a mother by Jove."--Ovid, Amoy., ii. 19, 27.]

and that there is nothing naturally so contrary to our taste as satiety which proceeds from facility; nor anything that so much whets it as rarity and difficulty:

"Omnium rerum voluptas ipso, quo debet fugare, periculo crescit."

["The pleasure of all things increases by the same danger that should deter it."--Seneca, De Benef., vii. 9.]

"Galla, nega; satiatur amor, nisi gaudia torquent."

["Galla, refuse me; love is glutted with joys that are not attended with trouble."--Martial, iv. 37.]

To keep love in breath, Lycurgus made a decree that the married people of Lacedaemon should never enjoy one another but by stealth; and that it should be as great a shame to take them in bed together as committing with others. The difficulty of a.s.signations, the danger of surprise, the shame of the morning,

"Et languor, et silentium, Et latere pet.i.tus imo Spiritus:"

["And languor, and silence, and sighs, coming from the innermost heart."--Hor., Epod., xi. 9.]

these are what give the piquancy to the sauce. How many very wantonly pleasant sports spring from the most decent and modest language of the works on love? Pleasure itself seeks to be heightened with pain; it is much sweeter when it smarts and has the skin rippled. The courtesan Flora said she never lay with Pompey but that she made him wear the prints of her teeth.--[Plutarch, Life of Pompey, c. i.]

"Quod petiere, premunt arcte, faciuntque dolorem Corporis, et dentes inlidunt saepe labellis . . .

Et stimuli subsunt, qui instigant laedere ad ipsum, Quodcunque est, rabies unde illae germina surgunt."

["What they have sought they dress closely, and cause pain; on the lips fix the teeth, and every kiss indents: urged by latent stimulus the part to wound"--Lucretius, i. 4.]