live is far worse than to die. 'Tis weakness to truckle under infirmities, but it's madness to nourish them. The Stoics say, that it is living according to nature in a wise man to, take his leave of life, even in the height of prosperity, if he do it opportunely; and in a fool to prolong it, though he be miserable, provided he be not indigent of those things which they repute to be according to nature. As I do not offend the law against thieves when I embezzle my own money and cut my own purse; nor that against incendiaries when I burn my own wood; so am I not under the lash of those made against murderers for having deprived myself of my own life. Hegesias said, that as the condition of life did, so the condition of death ought to depend upon our own choice. And Diogenes meeting the philosopher Speusippus, so blown up with an inveterate dropsy that he was fain to be carried in a litter, and by him saluted with the compliment, "I wish you good health." "No health to thee," replied the other, "who art content to live in such a condition."

And in fact, not long after, Speusippus, weary of so languishing a state of life, found a means to die.

But this does not pass without admitting a dispute: for many are of opinion that we cannot quit this garrison of the world without the express command of Him who has placed us in it; and that it appertains to God who has placed us here, not for ourselves only but for His Glory and the service of others, to dismiss us when it shall best please Him, and not for us to depart without His licence: that we are not born for ourselves only, but for our country also, the laws of which require an account from us upon the score of their own interest, and have an action of manslaughter good against us; and if these fail to take cognisance of the fact, we are punished in the other world as deserters of our duty:

         "Proxima deinde tenent maesti loca, qui sibi letum
          Insontes peperere manu, lucemque perosi
          Proiecere animas."

     ["Thence the sad ones occupy the next abodes, who, though free
     from guilt, were by their own hands slain, and, hating light,
     sought death."—AEneid, vi. 434.]

There is more constancy in suffering the chain we are tied to than in breaking it, and more pregnant evidence of fortitude in Regulus than in Cato; 'tis indiscretion and impatience that push us on to these precipices: no accidents can make true virtue turn her back; she seeks and requires evils, pains, and grief, as the things by which she is nourished and supported; the menaces of tyrants, racks, and tortures serve only to animate and rouse her:

              "Duris ut ilex tonsa bipennibus
               Nigrae feraci frondis in Algido,
               Per damma, percmdes, ab ipso
               Ducit opes, animumque ferro."

     ["As in Mount Algidus, the sturdy oak even from the axe itself
     derives new vigour and life."—Horace, Od., iv. 4, 57.]

And as another says:

              "Non est, ut putas, virtus, pater,
               Timere vitam; sed malis ingentibus
               Obstare, nec se vertere, ac retro dare."

     ["Father, 'tis no virtue to fear life, but to withstand great
     misfortunes, nor turn back from them."—Seneca, Theb., i. 190.]

Or as this:

          "Rebus in adversis facile est contemnere mortem
          Fortius ille facit, qui miser esse potest."

     ["It is easy in adversity to despise death; but he acts more
     bravely, who can live wretched."—Martial, xi. 56, 15.]

'Tis cowardice, not virtue, to lie squat in a furrow, under a tomb, to evade the blows of fortune; virtue never stops nor goes out of her path, for the greatest storm that blows:

                    "Si fractus illabatur orbis,
                    Impavidum ferient ruinae."

     ["Should the world's axis crack, the ruins will but crush
      a fearless head."—Horace, Od., iii. 3, 7.]

For the most part, the flying from other inconveniences brings us to this; nay, endeavouring to evade death, we often run into its very mouth:

"Hic, rogo, non furor est, ne moriare, mori?"

     ["Tell me, is it not madness, that one should die for fear
     of dying?"—Martial, ii. 80, 2.]

like those who, from fear of a precipice, throw themselves headlong into it;

              "Multos in summa pericula misfit
               Venturi timor ipse mali: fortissimus ille est,
               Qui promptus metuenda pati, si cominus instent,
               Et differre potest."

     ["The fear of future ills often makes men run into extreme danger;
     he is truly brave who boldly dares withstand the mischiefs he
     apprehends, when they confront him and can be deferred."
     —Lucan, vii. 104.]

               "Usque adeo, mortis formidine, vitae
               Percipit humanos odium, lucisque videndae,
               Ut sibi consciscant moerenti pectore lethum
               Obliti fontem curarum hunc esse timorem."

     ["Death to that degree so frightens some men, that causing them to
     hate both life and light, they kill themselves, miserably forgetting
     that this same fear is the fountain of their cares."
     —Lucretius, iii. 79.]

Plato, in his Laws, assigns an ignominious sepulture to him who has deprived his nearest and best friend, namely himself, of life and his destined course, being neither compelled so to do by public judgment, by any sad and inevitable accident of fortune, nor by any insupportable disgrace, but merely pushed on by cowardice and the imbecility of a timorous soul. And the opinion that makes so little of life, is ridiculous; for it is our being, 'tis all we have. Things of a nobler and more elevated being may, indeed, reproach ours; but it is against nature for us to contemn and make little account of ourselves; 'tis a disease particular to man, and not discerned in any other creatures, to hate and despise itself. And it is a vanity of the same stamp to desire to be something else than what we are; the effect of such a desire does not at all touch us, forasmuch as it is contradicted and hindered in itself. He that desires of a man to be made an angel, does nothing for himself; he would be never the better for it; for, being no more, who shall rejoice or be sensible of this benefit for him.

         "Debet enim, misere cui forti, aegreque futurum est,
          Ipse quoque esse in eo turn tempore, cum male possit
          Accidere."

     ["For he to whom misery and pain are to be in the future, must
     himself then exist, when these ills befall him."
     —Idem, ibid., 874.]

Security, indolence, impassability, the privation of the evils of this life, which we pretend to purchase at the price of dying, are of no manner of advantage to us: that man evades war to very little purpose who can have no fruition of peace; and as little to the