No More Learning

I. iii. Od. i, 12. ]

Not all King Denys daintie fare,
Can pleasing taste for them prepare:
No song of birds, no musikes sound
Can lullabie to sleepe profound.

Doe you thinke they can take any pleasure in it? or be any thing
delighted? and that the finall intent of their voiage being still
before their eies, hath not altered and altogether distracted their
taste from all these commodities and allurements?

Audit iter, numeratque dies, spatioque viarum
Metitur vitam, torquetur peste futura.
[Footnote: Claud, in Ruff. 1. ii. 137]

He heares his journey, counts his daies, so measures he
His life by his waies length, vext with the ill shall be.

The end of our cariere is death, it is the necessarie object of our
aime: if it affright us, how is it possible we should step one foot
further without an ague? The remedie of the vulgar sort is, not to
think on it. But from what brutall stupiditie may so grosse a
blindnesse come upon him? he must be made to bridle his Asse by the
taile,

Qiti capite ipse suo instituit vestigia retro.
[Footnote: Lucret. 1. iv. 474]

Who doth a course contrarie runne
With his head to his course begunne.

It is no marvell if he be so often taken tripping; some doe no
sooner heare the name of death spoken of, but they are afraid, yea
the most part will crosse themselves, as if they heard the Devill
named. And because mention is made of it in mens wils and
testaments, I warrant you there is none will set his hand to them,
til the physitian hath given his last doome, and utterly forsaken
him. And God knowes, being then betweene such paine and feare, with
what sound judgment they endure him. For so much as this syllable
sounded so unpleasantly in their eares, and this voice seemed so ill
boding and unluckie, the Romans had learned to allay and dilate the
same by a Periphrasis. In liew of saying, he is dead, or he hath
ended his daies, they would say, he hath lived. So it be life, be it
past or no, they are comforted: from whom we have borrowed our
phrases quondam, alias, or late such a one. It may haply be, as the
common saying is, the time we live is worth the mony we pay for it.
I was borne betweene eleven of the clocke and noone, the last of
Februarie 1533, according to our computation, the yeare beginning
the first of Januarie. It is but a fortnight since I was 39 yeares
old. I want at least as much more. If in the meane time I should
trouble my thoughts with a matter so farre from me, it were but
folly. But what? we see both young and old to leave their life after
one selfe-same condition. No man departs otherwise from it, than if
he but now came to it, seeing there is no man so crazed,[Footnote:
Infirm] bedrell, [Footnote: Bedridden. ] or decrepit, so long as he
remembers Methusalem, but thinkes he may yet live twentie yeares.
Moreover, seely [Footnote: Simple, weak. ] creature as thou art, who
hath limited the end of thy daies? Happily thou presumest upon
physitians reports. Rather consider the effect and experience. By
the common course of things long since thou livest by extraordinarie
favour. Thou hast alreadie over-past the ordinarie tearmes of common
life: And to prove it, remember but thy acquaintances, and tell me
how many more of them have died before they came to thy age, than
have either attained or outgone the same: yea, and of those that
through renoune have ennobled their life, if thou but register them,
I will lay a wager, I will finde more that have died before they
came to five and thirty years, than after. It is consonant with
reason and pietie, to take example by the humanity of Jesus Christ,
who ended his humane life at three and thirtie yeares. The greatest
man that ever was, being no more than a man, I meane Alexander the
Great, ended his dayes, and died also of that age. How many severall
meanes and waies hath death to surprise us!

Quid quisque vitet, nunquam homini satis
Cautum est in horas
[Footnote: Hor. 1. ii. Od. xiii. 13. ]

A man can never take good heed,
Hourely what he may shun and speed.

I omit to speak of agues and pleurisies; who would ever have
imagined that a Duke of Brittanie should have beene stifled to death
in a throng of people, as whilome was a neighbour of mine at Lyons,
when Pope Clement made his entrance there? Hast thou not seene one
of our late Kings slaine in the middest of his sports? and one of
his ancestors die miserably by the chocke [Footnote: Shock. ] of an
hog? Eschilus fore threatned by the fall of an house, when he stood
most upon his guard, strucken dead by the fall of a tortoise shell,
which fell out of the tallants of an eagle flying in the air? and
another choaked with the kernell of a grape? And an Emperour die by
the scratch of a combe, whilest he was combing his head? And
Aemylius Lepidus with hitting his foot against a doore-seele? And
Aufidius with stumbling against the Consull-chamber doore as he was
going in thereat? And Cornelius Gallus, the Praetor, Tigillinus,
Captaine of the Romane watch, Lodowike, sonne of Guido Gonzaga,
Marquis of Mantua, end their daies betweene womens thighs? And of a
farre worse example Speusippus, the Platonian philosopher, and one
of our Popes? Poore Bebius a Judge, whilest he demurreth the sute of
a plaintife but for eight daies, be hold, his last expired: And
Caius Iulius a Physitian, whilest he was annointing the eies of one
of his patients, to have his owne sight closed for ever by death.
And if amongst these examples, I may adde one of a brother of mine,
called Captain Saint Martin, a man of three and twentie yeares of
age, who had alreadie given good testimonie of his worth and forward
valour, playing at tennis, received a blow with a ball, that hit him
a little above the right eare, without apparance of any contusion,
bruse, or hurt, and never sitting or resting upon it, died within
six houres after of an apoplexie, which the blow of the ball caused
in him. These so frequent and ordinary examples, hapning, and being
still before our eies, how is it possible for man to forgo or for
get the remembrance of death? and why should it not continually
seeme unto us, that shee is still ready at hand to take us by the
throat? What matter is it, will you say unto me, how and in what
manner it is, so long as a man doe not trouble and vex himselfe
therewith? I am of this opinion, that howsoever a man may shrowd or
hide himselfe from her dart, yea, were it under an oxe-hide, I am
not the man would shrinke backe: it sufficeth me to live at my ease;
and the best recreation I can have, that doe I ever take; in other
matters, as little vain glorious, and exemplare as you list.

--praetulerim delirus inersque videri,
Dum mea delectent mala me, vel denique fallant,
Quam sapere et ringi
[Footnote: Hor. 1. ii. Episi. ii 126]

A dotard I had rather seeme, and dull,
Sooner my faults may please make me a gull,
Than to be wise, and beat my vexed scull.

But it is folly to thinke that way to come unto it. They come, they
goe, they trot, they daunce: but no speech of death. All that is
good sport. But if she be once come, and on a sudden and openly
surprise, either them, their wives, their children, or their
friends, what torments, what out cries, what rage, and what despaire
doth then overwhelme them? saw you ever anything so drooping, so
changed, and so distracted? A man must looke to it, and in better
times fore-see it. And might that brutish carelessenesse lodge in
the minde of a man of understanding (which I find altogether
impossible) she sels us her ware at an overdeere rate: were she an
enemie by mans wit to be avoided, I would advise men to borrow the
weapons of cowardlinesse: but since it may not be, and that be you
either a coward or a runaway, an honest or valiant man, she
overtakes you,

Nempe et fugacem persequitur virum,
Nec parcit imbellis juventae
Poplitibus, timidoque tergo.
[Footnote: Hor. 1. iii. Od. ii. 14. ]

Shee persecutes the man that flies,
Shee spares not weake youth to surprise,
But on their hammes and backe turn'd plies.

And that no temper of cuirace [Footnote: Cuirass. ] may shield or
defend you,

Ille licet ferro cauius se condat et aere,
Mors tamen inclusum protraket inde caput.
[Footnote: Propert. 1. iii. et xvii. 5]

Though he with yron and brasse his head empale,
Yet death his head enclosed thence will hale.

Let us learne to stand, and combat her with a resolute minde. And
being to take the greatest advantage she hath upon us from her, let
us take a cleane contrary way from the common, let us remove her
strangenesse from her, let us converse, frequent, and acquaint our
selves with her, let us have nothing so much in minde as death, let
us at all times and seasons, and in the ugliest manner that may be,
yea with all faces shapen and represent the same unto our
imagination. At the stumbling of a horse, at the fall of a stone, at
the least prick with a pinne, let us presently ruminate and say with
our selves, what if it were death it selfe? and thereupon let us
take heart of grace, and call our wits together to confront her.
Amiddest our bankets, feasts, and pleasures, let us ever have this
restraint or object before us, that is, the remembrance of our
condition, and let not pleasure so much mislead or transport us,
that we altogether neglect or forget, how many waies, our joyes, or
our feastings, be subject unto death, and by how many hold-fasts
shee threatens us and them. So did the AEgyptians, who in the
middest of their banquetings, and in the full of their greatest
cheere, caused the anatomie [Footnote: Skeleton] of a dead man to be
brought before them, as a memorandum and warning to their guests.

Omnem crede diem tibi diluxisse supremum,
Grata superveniet; quae non sperabitur, hora?
[Footnote: Hor. 1. i. Epist. iv. 13. ]

Thinke every day shines on thee as thy last,
Welcome it will come, whereof hope was past.

It is uncertaine where death looks for us; let us expect her everie
where: the premeditation of death, is a forethinking of libertie. He
who hath learned to die, hath unlearned to serve. There is no evill
in life, for him that hath well conceived, how the privation of life
is no evill. To know how to die, doth free us from all subjection
and constraint. Paulus AEmilius answered one, whom that miserable
king of Macedon his prisoner sent to entreat him he would not lead
him in triumph, "Let him make that request unto himselfe. " Verily,
if Nature afford not some helpe in all things, it is very hard that
art and industrie should goe farre before. Of my selfe, I am not
much given to melancholy, but rather to dreaming and sluggishness.
There is nothing wherewith I have ever more entertained my selfe,
than with the imaginations of death, yea in the most licentious
times of my age.

Iucundum, cum atas florida ver ageret
[Footnote: Catul. Eleg. iv. 16. ]

When my age flourishing
Did spend its pleasant spring.

Being amongst faire Ladies, and in earnest play, some have thought
me busied, or musing with my selfe, how to digest some jealousie, or
meditating on the uncertaintie of some conceived hope, when God he
knowes, I was entertaining my selfe with the remembrance of some one
or other, that but few daies before was taken with a burning fever,
and of his sodaine end, comming from such a feast or meeting where I
was my selfe, and with his head full of idle conceits, of lore, and
merry glee; supposing the same, either sickness or end, to be as
neere me as him.

Iam fuerit, nec post, unquam revocare licebit.
[Footnote: Lucr. I. iii. 947. ]

Now time would be, no more You can this time restore.

I did no more trouble my selfe or frowne at such conceit, [Idea. ]
than at any other. It is impossible we should not apprehend or feele
some motions or startings at such imaginations at the first, and
comming sodainely upon us; but doubtlesse, he that shall manage and
meditate upon them with an impartiall eye, they will assuredly, in
tract [Course. ] of time, become familiar to him: Otherwise, for my
part, I should be in continuall feare and agonie; for no man did
ever more distrust his life, nor make lesse account of his
continuance: Neither can health, which hitherto I have so long
enjoied, and which so seldome hath beene crazed, [Enfeebled. ]
lengthen my hopes, nor any sicknesse shorten them of it. At every
minute me thinkes I make an escape. And I uncessantly record unto my
selfe, that whatsoever may be done another day, may be effected this
day. Truly hazards and dangers doe little or nothing approach us at
our end: And if we consider, how many more there remaine, besides
this accident, which in number more than millions seeme to threaten
us, and hang over us; we shall find, that be we sound or sicke,
lustie or weake, at sea or at land, abroad or at home, fighting or
at rest, in the middest of a battell or, in our beds, she is ever
alike neere unto us. Nemo altero fragilior est, nemo in crastinum
sui certior: "No man is weaker then other; none surer of himselfe
(to live) till to morrow. " Whatsoever I have to doe before death,
all leasure to end the same seemeth short unto me, yea were it but
of one houre. Some body, not long since turning over my writing
tables, found by chance a memoriall of something I would have done
after my death: I told him (as indeed it was true), that being but a
mile from my house, and in perfect health and lustie, I had made
haste to write it, because I could not assure my self I should ever
come home in safety: As one that am ever hatching of mine owne
thoughts, and place them in my selfe: I am ever prepared about that
which I may be: nor can death (come when she please) put me in mind
of any new thing. A man should ever, as much as in him lieth, be
ready booted to take his journey, and above all things, looke he
have then nothing to doe but with himselfe.

Quid brevi fortes jaculamur aevo
Multa:
[Footnote: Hor. 1. ii. Od. Xiv]

To aime why are we ever bold,
At many things in so short hold?

For then we shall have worke sufficient, without any more accrease.
Some man complaineth more that death doth hinder him from the
assured course of an hoped for victorie, than of death it selfe;
another cries out, he should give place to her, before he have
married his daughter, or directed the course of his childrens
bringing up; another bewaileth he must forgoe his wives company;
another moaneth the losse of his children, the chiefest commodities
of his being. I am now by meanes of the mercy of God in such a
taking, that without regret or grieving at any worldly matter, I am
prepared to dislodge, whensoever he shall please to call me: I am
every where free: my farewell is soone taken of all my friends,
except of my selfe. No man did ever pre pare himselfe to quit the
world more simply and fully, or more generally spake of all thoughts
of it, than I am assured I shall doe. The deadest deaths are the
best.

--Miser, de miser (aiunt) omnia ademit.
Vna dies infesta mihi tot praemia vitae:
[Footnote: Luce. 1. iii. 941. ]

O wretch, O wretch (friends cry), one day,
All joyes of life hath tane away:

And the builder,

--manent (saith he) opera interrupta,
minaeque Murorum ingentes.
[Footnote: Virg. Aen. 1. iv. 88. ]

The workes unfinisht lie,
And walls that threatned hie.

A man should designe nothing so long afore-hand, or at least with
such an intent, as to passionate[Footnote: Long passionately. ]
himselfe to see the end of it; we are all borne to be doing.

Cum moriar, medium solvar et inter opus
[Footnote: Ovid. Am. 1. ii. El. x. 36]

When dying I my selfe shall spend,
Ere halfe my businesse come to end.

I would have a man to be doing, and to prolong his lives offices as
much as lieth in him, and let death seize upon me whilest I am
setting my cabiges, carelesse of her dart, but more of my unperfect
garden. I saw one die, who being at his last gaspe, uncessantly
complained against his destinie, and that death should so unkindly
cut him off in the middest of an historie which he had in hand, and
was now come to the fifteenth or sixteenth of our Kings.

Illud in his rebus non addunt, nec tibi earum,
Iam desiderium rerum super insidet uno.
[Footnote: Luce. 1. iii. 44. ]

Friends adde not that in this case, now no more
Shalt thou desire, or want things wisht before.

A man should rid himselfe of these vulgar and hurtful humours. Even
as Churchyards were first place adjoyning unto churches, and in the
most frequented places of the City, to enure (as Lycurgus said) the
common people, women and children, not to be skared at the sight of
a dead man, and to the end that continuall spectacle of bones,
sculs, tombes, graves and burials, should forewarne us of our
condition, and fatall end.

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.
[Footnote: Syl. 1. xi. 51]

Nay more, the manner was to welcome guests,
And with dire shewes of slaughter to mix feasts.
Of them that fought at sharpe, and with bords tainted
Of them with much bloud, who o'er full cups fainted.

And even as the AEgyptians after their feastings and carousings
caused a great image of death to be brought in and shewed to the
guests and bytanders, by one that cried aloud, "Drinke and be merry,
for such shalt thou be when thou art dead: "So have I learned this
custome or lesson, to have alwaies death, not only in my
imagination, but continually in my mouth. And there is nothing I
desire more to be informed of than of the death of men; that is to
say, what words, what countenance, and what face they shew at their
death; and in reading of histories, which I so attentively observe.
It appeareth by the shuffling and hudling up[Footnote: Collecting]
of my examples, I affect[Footnote: Like] no subject so particularly
as this. Were I a composer of books, I would keepe a register,
commented of the divers deaths, which in teaching men to die, should
after teach them to live. Dicearcus made one of that title, but of
another and lesse profitable end. Some man will say to mee, the
effect exceeds the thought so farre, that there is no fence so sure,
or cunning so certaine, but a man shall either lose or forget if he
come once to that point; let them say what they list: to premeditate
on it, giveth no doubt a great advantage: and it is nothing, at the
least, to goe so farre without dismay or alteration, or without an
ague? There belongs more to it: Nature her selfe lends her hand, and
gives us courage. If it be a short and violent death, wee have no
leisure to feare it; if otherwise, I perceive that according as I
engage my selfe in sicknesse, I doe naturally fall into some
disdaine and contempt of life. I finde that I have more adoe to
digest this resolution, that I shall die when I am in health, than I
have when I am troubled with a fever: forsomuch as I have no more
such fast hold on the commodities of life, whereof I begin to lose
the use and pleasure, and view death in the face with a lesse
undanted looke, which makes me hope, that the further I goe from
that, and the nearer I approach to this, so much more easily doe I
enter in composition for their exchange. Even as I have tried in
many other occurrences, which Caesar affirmed, that often some
things seeme greater, being farre from us, than if they bee neere at
hand: I have found that being in perfect health, I have much more
beene frighted with sicknesse, than when I have felt it. The
jollitie wherein I live, the pleasure and the strength make the
other seeme so disproportionable from that, that by imagination I
amplifie these commodities by one moitie, and apprehended them much
more heavie and burthensome, than I feele them when I have them upon
my shoulders. The same I hope will happen to me of death.
Consider
we by the ordinary mutations, and daily declinations which we
suffer, how Nature deprives us of the sight of our losse and
empairing; what hath an aged man left him of his youths vigor, and
of his forepast life?

Heu senibus vita portio quanta manet
[Footnote: Com. Gal. 1. i. 16. ]

Alas to men in yeares how small
A part of life is left in all?

Caesar, to a tired and crazed [Footnote: diseased] Souldier of his
guard, who in the open street came to him, to beg leave he might
cause himselfe to be put to death; viewing his decrepit behaviour,
answered pleasantly: "Doest thou thinke to be alive then? " Were man
all at once to fall into it, I doe not thinke we should be able to
beare such a change, but being faire and gently led on by her hand,
in a slow, and as it were unperceived descent, by little and little,
and step by step, she roules us into that miserable state, and day
by day seekes to acquaint us with it. So that when youth failes in
us, we feele, nay we perceive no shaking or transchange at all in
our selves: which in essence and veritie is a harder death, than
that of a languishing and irkesome life, or that of age. Forsomuch
as the leape from an ill being unto a not being, is not so dangerous
or steepie; as it is from a delightfull and flourishing being unto a
painfull and sorrowfull condition. A weake bending, and faint
stopping bodie hath lesse strength to beare and under goe a heavie
burden: So hath our soule. She must bee rouzed and raised against
the violence and force of this adversarie. For as it is impossible
she should take any rest whilest she feareth: whereof if she be
assured (which is a thing exceeding humane [Footnote: human]
condition) she may boast that it is impossible unquietnesse,
torment, and feare, much lesse the least displeasure should lodge in
her.

Non vultus instantis tyranni
Mente quatit solida, neque Auster,
Dux inquieti turbidus Adria,
Nec fulminantis magna Jovis manus.
[Footnote: Hor. I. iii. Od. iii. ]

No urging tyrants threatning face,
Where minde is found can it displace,
No troublous wind the rough seas Master,
Nor Joves great hand, the thunder-caster.

She is made Mistris of her passions and concupiscence, Lady of
indulgence, of shame, of povertie, and of all for tunes injuries.
Let him that can, attaine to this advantage: Herein consists the
true and soveraigne liberty, that affords us meanes wherewith to
jeast and make a scorne of force and injustice, and to deride
imprisonment, gives [Footnote: Gyves, shackles] or fetters.

--in manicis, et
Compedibus, savo te sub custode tenebo.
Ipse Deus simui atque volam, me solvet: opinor
Hoc sentit, moriar. Mors ultima linea rerum est.
[Footnote: Hor. I. i. Ep. xvi. 76. ]

In gyves and fetters I will hamper thee,
Under a Jayler that shall cruell be:
Yet, when I will, God me deliver shall,
He thinkes, I shall die: death is end of all.

Our religion hath had no surer humane foundation than the contempt
of life. Discourse of reason doth not only call and summon us unto
it. For why should we feare to lose a thing, which being lost,
cannot be moaned? but also, since we are threatened by so many kinds
of death, there is no more inconvenience to feare them all, than to
endure one: what matter is it when it commeth, since it is
unavoidable? Socrates answered one that told him, "The thirty
tyrants have condemned thee to death. " "And Nature them," said he.
What fondnesse is it to carke and care so much, at that instant and
passage from all exemption of paine and care? As our birth brought
us the birth of all things, so shall our death the end of all
things. Therefore is it as great follie to weepe, we shall not live
a hundred yeeres hence, as to waile we lived not a hundred yeeres
agoe. "Death is the beginning of another life. " So wept we, and so
much did it cost us to enter into this life; and so did we spoile us
of our ancient vaile in entring into it. Nothing can be grievous
that is but once. Is it reason so long to fear a thing of so short
time? Long life or short life is made all one by death. For long or
short is not in things that are no more. Aristotle saith, there are
certaine little beasts alongst the river Hyspanis, that live but one
day; she which dies at 8 o'clocke in the morning, dies in her youth,
and she that dies at 5 in the afternoon, dies in her decrepitude,
who of us doth not laugh, when we shall see this short moment of
continuance to be had in consideration of good or ill fortune? The
most and the least is ours, if we compare it with eternitie, or
equall it to the lasting of mountains, rivers, stars, and trees, or
any other living creature, is not lesse ridiculous. But nature
compels us to it. Depart (saith she) out of this world, even as you
came into it. The same way you came from death to life, returne
without passion or amazement, from life to death: your death is but
a peece of the worlds order, and but a parcell of the worlds life.

--inter se mortales mutua vivunt,
Et quasi cursores vitae lampada tradunt.
[Footnote: Lucret. ii. 74. 77. ]

Mortall men live by mutuall entercourse:
And yeeld their life-torch, as men in a course.

Shal I not change this goodly contexture of things for you? It is
the condition of your creation: death is a part of yourselves: you
flie from yourselves. The being you enjoy is equally shared betweene
life and death. The first day of your birth doth as wel addresse you
to die, as to live.

Prima quae vitam dedit, hora, carpsit.
[Footnote: Sen. Her. Sw. ckor. Iii. ]

The first houre, that to men
Gave life, strait, cropt it then.

Nascentes morimur, finisque ab origine pendet:
[Footnote: Manil. At. l. iv]

As we are borne we die; the end
Doth of th' originall depend.

All the time you live, you steale it from death: it is at her
charge. The continuall worke of your life, is to contrive death: you
are in death, during the time you continue in life: for, you are
after death, when you are no longer living. Or if you had rather
have it so, you are dead after life: but during life, you are still
dying: and death doth more rudely touch the dying than the dead, and
more lively and essentially. If you have profited by life, you have
also beene fed thereby, depart then satisfied.

Cur non ut plenus vitae conviva recedis?
[Footnote: Lucret. 1. iii. 982. ]

Why like a full-fed guest,
Depart you not to rest?

If you have not knowne how to make use of it: if it were
unprofitable to you, what need you care to have lost it to what end
would you enjoy it longer?

--cur amplius addere quaeris
Rursum quod pereat male,
et ingratum occidat omne?
[Footnote: Lucret. 1. iii. 989. ]

Why seeke you more to gaine, what must againe
All perish ill, and passe with griefe or paine?

Life in itselfe is neither good nor evill: it is the place of good
or evill, according as you prepare it for them. And if you have
lived one day, you have seene all: one day is equal to all other
daies. There is no other light, there is no other night. This Sunne,
this Moone, these Starres, and this disposition, is the very same
which your forefathers enjoyed, and which shall also entertaine your
posteritie.

Non alium videre patres, aliumve nepotes
Aspicient.
[Footnote: Manil. i. 523. ]

No other saw our Sires of old,
No other shall their sonnes behold.

And if the worst happen, the distribution and varietie of all the
acts of my comedie, is performed in one yeare. If you have observed
the course of my foure seasons; they containe the infancie, the
youth, the viriltie, and the old age of the world. He hath plaied
his part: he knowes no other wilinesse belonging to it, but to begin
againe, it will ever be the same, and no other.

Versamur ibidem, atque insumus usque,
[Footnote: Lucret. 1. iii. 123. ]

We still in one place turne about,
Still there we are, now in, now out.

Atque in se sua per vestigia volvitur annus.
[Footnote: Virg. Georg. 1. ii. 403. ]

The yeare into it selfe is cast
By those same steps, that it hath past.

I am not purposed to devise you other new sports.

Nam tibi praterea quod machiner, inveniamque
Quod placeat nihil est; eadem suni omnia semper.
[Footnote: Lucret. 1. ii. 978. ]

Else nothing, that I can devise or frame,
Can please thee, for all things are still the same.

Make roome for others, as others have done for you. Equalitie is the
chiefe ground-worke of equitie, who can complaine to be comprehended
where all are contained? So may you live long enough, you shall
never diminish anything from the time you have to die: it is
bootlesse; so long shall you continue in that state which you feare,
as if you had died, being in your swathing-clothes, and when you
were sucking.

--licet, quot vis, vivendo vincere secla.
Mors sterna tamen, nihilominus ilia manebit.
[Footnote: Ib. 1126. ]

Though yeares you live, as many as you will,
Death is eternall, death remaineth still.

And I will so please you, that you shall have no discontent.

In vera nescis nullum fore morte alium te,
Qui possit vivus tibi te lugere peremptum,
Stansque jacentem.
[Footnote: Idt. 1. Iii. 9. ]

Thou know'st not there shall be not other thou,
When thou art dead indeed, that can tell how
Alive to waile thee dying, Standing to waile thee lying.

Nor shall you wish for life, which you so much desire

Nec sibi enim quisquam tum se vitamque requirit,
[Footnote: ib. 963. ]
Nec desiderium nostri nos afficit ullum.
[Footnote: Ib. 966. ]

For then none for himselfe or life requires:
Nor are we of our selves affected with desires.

Death is lesse to be feared than nothing, if there were anything
lesse than nothing.

--multo mortem minus ad nos esse putandum,
Si minus esse potest quam quod nihil esse videmus.
[Footnote: Ib. 970. ]

Death is much less to us, we ought esteeme,
If lesse may be, than what doth nothing seeme.

Nor alive, nor dead, it doth concern you nothing. Alive because you
are: Dead, because you are no more. Moreover, no man dies before his
houre. The time you leave behinde was no more yours than that which
was before your birth, and concerneth you no more.

Respice enim quam nil ad nos anteacta vetustas
Temporis aeterni fuerit.
[Footnote: Ib. 1016. ]

For marke, how all antiquitie foregone
Of all time ere we were, to us was none.

Wheresoever your life ended, there is it all. The profit of life
consists not in the space, but rather in the use. Some man hath
lived long, that hath a short life, Follow it whilst you have time.
It consists not in number of yeeres, but in your will, that you have
lived long enough. Did you thinke you should never come to the
place, where you were still going? There is no way but hath an end.
And if company may solace you, doth not the whole world walke the
same path?

--Omnia te, vita perfuncta, sequentur.
[Footnote: Ib. 1012. ]

Life past, all things at last
Shall follow thee as thou hast past.

Doe not all things move as you doe, or keepe your course? Is there
any thing grows not old together with yourselfe? A thousand men, a
thousand beasts, and a thousand other creatures die in the very
instant that you die.

Nam nox nulla diem, neque noctem aurora sequuta est,
Que non audierit mistus vagitibus aegris
Ploratus, mortis comites et funeris atri.
[Footnote: Id. i. ii. 587. ]

No night ensued day light; no morning followed night,
Which heard not moaning mixt with sick-mens groaning,
With deaths and funerals joyned was that moaning.

To what end recoile you from it, if you cannot goe backe. You have
seene many who have found good in death, ending thereby many many
miseries. But have you seene any that hath received hurt thereby?
Therefore it is meere simplicitie to condemne a thing you never
approve, neither by yourselfe nor any other. Why doest thou
complaine of me and of destinie? Doe we offer thee any wrong? is it
for thee to direct us, or for us to governe thee? Although thy age
be not come to her period, thy life is. A little man is a whole man
as well as a great man. Neither men nor their lives are measured by
the Ell. Chiron refused immortalitie, being informed of the
conditions thereof, even by the God of time and of continuance,
Saturne his father. Imagine truly how much an ever-during life would
be lesse tolerable and more painfull to a man, than is the life
which I have given him. Had you not death you would then uncessantly
curse, and cry out against me, that I had deprived you of it. I have
of purpose and unwittingly blended some bitternesse amongst it, that
so seeing the commoditie of its use, I might hinder you from over-
greedily embracing, or indiscreetly calling for it. To continue in
this moderation that is, neither to fly from life nor to run to
death (which I require of you) I have tempered both the one and
other betweene sweetnes and sowrenes. I first taught Thales, the
chiefest of your Sages and Wisemen, that to live and die were
indifferent, which made him answer one very wisely, who asked him
wherefore he died not: "Because," said he, "it is indifferent. The
water, the earth, the aire, the fire, and other members of this my
universe, are no more the instruments of thy life than of thy death.
Why fearest thou thy last day? He is no more guiltie, and conferreth
no more to thy death, than any of the others. It is not the last
step that causeth weariness: it only declares it. All daies march
towards death, only the last comes to it. " Behold heere the good
precepts of our universall mother Nature. I have oftentimes
bethought my self whence it proceedeth, that in times of warre, the
visage of death (whether wee see it in us or in others) seemeth
without all comparison much lesse dreadful and terrible unto us,
than in our houses, or in our beds, otherwise it should be an armie
of Physitians and whiners, and she ever being one, there must needs
bee much more assurance amongst countrie-people and of base
condition, than in others. I verily believe, these fearefull lookes,
and astonishing countenances wherewith we encompass it, are those
that more amaze and terrifie us than death: a new forme of life; the
out cries of mothers; the wailing of women and children; the
visitation of dismaid and swouning friends; the assistance of a
number of pale-looking, distracted, and whining servants; a darke
chamber; tapers burning round about; our couch beset round with
Physitians and Preachers; and to conclude, nothing but horror and
astonishment on every side of us: are wee not already dead and
buried? The very children are afraid of their friends, when they see
them masked; and so are we.