|Michel de Montaigne|
Michel Eyquem de Montaigne (1533-1592), That to Philosophise Is to Learne How to Die.
Vol. 32, pp. 9-22 of The Harvard Classics
The Romans made an art of dying. The Egyptians looked on death with complacency. Moderns fear it. Montaigne argues that the purpose of philosophy is to teach men how to die.
CICERO saith, that to Philosophise is no other thing than for a man to prepare himselfe to death: which is the reason that studie and contemplation doth in some sort withdraw our soule from us, and severally employ it from the body, which is a kind of apprentisage and resemblance of death; or else it is, that all the wisdome and discourse of the world, doth in the end resolve upon this point, to teach us not to feare to die. Truly either reason mockes us, or it only aimeth at our contentment, and in fine, bends all her travell to make us live well, and as the holy Scripture saith, “at our ease.” All the opinions of the world conclude, that pleasure is our end, howbeit they take divers meanes unto and for it, else would men reject them at their first coming. For who would give eare unto him, that for it’s end would establish our paine and disturbance? The dissentions of philosophicall sects in this case are verbal: Transcurramus solertissimas nugas; 1 “Let us run over such over-fine fooleries and subtill trifles.” There is more wilfulnesse and wrangling among them, than pertains to a sacred profession. But what person a man undertakes to act, he doth ever therewithall personate his owne. Allthough they say, that in vertue it selfe, the last scope of our aime is voluptuousnes. It pleaseth me to importune their eares still with this word, which so much offends their hearing. And if it imply any chief pleasure or exceeding contentments, it is rather due to the assistance of vertue, than to any other supply, voluptuousnes being more strong, sinnowie, sturdie, and manly, is but more seriously voluptuous. And we should give it the name of pleasure, more favorable, sweeter, and more naturall; and not terme it vigor, from which it hath his denomination. Should this baser sensuality deserve this faire name, it should be by competencie, and not by privilege. I finde it lesse void of incommodities and crosses than vertue. And besides that, her taste is more fleeting, momentarie, and fading, she hath her fasts, her eyes, and her travels, 2 and both sweat and bloud. Furthermore she hath particularly so many wounding passions, and of so severall sorts, and so filthie and loathsome a societie waiting upon her, that she is equivalent to penitencie. Wee are in the wrong, to thinke her incommodities serve her as a provocation and seasoning to her sweetness, as in nature one contrarie is vivified by another contrarie: and to say, when we come to vertue, that like successes and difficulties overwhelme it, and yeeld it austere and inaccessible. Whereas much more properly then unto voluptuousnes, they ennobled, sharpen, animate, and raise that divine and perfect pleasure, which it meditates and procureth us. Truly he is verie unworthie her acquaintance, that counter-ballanceth her cost to his fruit, and knowes neither the graces nor use of it. Those who go about to instruct us, how her pursuit is very hard and laborious, and her jovisance 3 well-pleasing and delightfull: what else tell they us, but that shee is ever unpleasant and irksome? For, what humane meane 4 did ever attaine unto an absolute enjoying of it? The perfectest have beene content but to aspire and approach her, without ever possessing her. But they are deceived; seeing that of all the pleasures we know, the pursute of them is pleasant. The enterprise is perceived by the qualitie of the thing, which it hath regard unto: for it is a good portion of the effect, and consubstantiall. That happiness and felicitie, which shineth in vertue, replenisheth her approaches and appurtenances, even unto the first entrance and utmost barre. Now of all the benefits of vertue, the contempt of death is the chiefest, a meane that furnisheth our life with an ease-full tranquillitie, and gives us a pure and amiable taste of it: without which every other voluptuousnes is extinguished. Loe, here the reasons why all rules encounter and agree with this article. And albeit they all leade us with a common accord to despise griefe, povertie, and other accidentall crosses, to which man’s life is subject, it is not with an equall care: as well because accidents are not of such a necessitie, for most men passe their whole life without feeling any want or povertie, and othersome without feeling any griefe or sickness, as Xenophilus the Musitian, who lived an hundred and six years in perfect and continuall health: as also if the worst happen, death may at all times, and whensoever it shall please us, cut off all other inconveniences and crosses. But as for death, it is inevitable.
Omnes eodem cogimur, omnium
Versatur urna, serius, ocius
Sors exitura, et nos in æternum
Exilium impositura cymbæ, 5
All to one place are driv’n, of all
Shak’t is the lot-pot, where-hence shall
Sooner or later drawne lots fall,
And to deaths boat for aye enthrall.
And by consequence, if she makes us affeard, it is a continual subject of torment, and which can no way be eased. There is no starting-hole will hide us from her, she will finde us wheresoever we are, we may as in a suspected countrie start and turne here and there:quæ quasi saxum Tantalo semper impendet. 6 “Which evermore hangs like the stone over the head of Tantalus:” Our lawes doe often condemne and send malefactors to be executed in the same place where the crime was committed: to which whilest they are going, leade them along the fairest houses, or entertaine them with the best cheere you can,
non Siculæ dapes
Dulcem elaborabunt saporem:
Non avium, citharæque cantus
Somnum reducent. 7
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. 8
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 int. But from what brutall stupiditie may so grosse a blindnesse come upon him? he must be made to bridle his Asse by the taile,
Qui capite ipse suo instituit vestigia retro. 9
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 illboding 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 money 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, 10bedrell, 11 or decrepit, so long as he remembers Methusalem, but thinkes he may yet live twentie yeares. Moreover, seely 12 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 Iesus 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 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 14 of an hog? Eschilus forethreatned 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 Æmylius 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 Prætor, 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, behold, 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 appearance of any contusion, bruise, or hurt, and never sitting or resting upon it, died within six hours 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 forget 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 showed 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.
———prætulerim delirus inersque videri,
Dum mea delectent mala me, vel denique fallant,
Quam sapere et ringi. 15
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 outcries, 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 foresee it. And might that brutish carelessenesse lodge in the minde of a man of understanding (which I find altogether impossible) she sells us her ware at an overdeere rate: were she an enemie by mans wit to be avoided, I would advise man 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 juventæ
Poplitibus, timidoque tergo. 16
Shee persecutes the man that flies,
Shee spares not weake youth to surprise,
But on their hammes and backe turn’d plies.
Ille licet ferro cautus se condat et ære,
Mors tamen inclusum protrahet inde caput. 18
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 Ægyptians, who in the middest of their banquetings, and in the full of their greatest cheere, caused the anatomie 19 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; quæ non sperabitur, hora. 20
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 Æmilius 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 ætas florida ver ageret. 21
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 love, and merry glee; supposing the same, either sickness or end, to be as neere me as him.
Iam fuerit, nec post, unquam revocare licebit. 22
Now time would be, no more
You can this time restore.
I did no more trouble my selfe or frowne at such conceit, 23 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 24 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, 25 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 ævo
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 a 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 prepare himselfe to quit the world more simply and fully, or more generally spake of all thoughts of it, than I am fully assured I shall doe. The deadest deaths are the best.
———Miser, ô miser (aiunt) omnia ademit.
Vna dies infesta mihi tot præmia vitæ. 27
O wretch, O wretch (friends cry), one day,
All joyes of life hath tane away:
And the builder,
———manent (saith he) opera interrupta, minæque
Murorum ingentes. 28
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 29 himselfe to see the end of it; we are all borne to be doing.
Cùm moriar, medium solvar et inter opus. 30
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 und. 31
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 cæde
Mos olim, et miscere epulis spectacula dira
Certantum ferro, sæpe et super ipsa cadentum
Pocula, respersis non parco sanguine mensis. 32
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 Ægyptians after their feastings and carousings caused a great image of death to be brought in an shewed to the guests and by-standers, 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 33 of my examples, I affect 34 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 Cæsar 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 vitæ portio quanta manet! 35
Alas to men in yeares how small
A part of life is left in all?
Cæsar, to a tired and crazed 36 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 37 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 Adriæ,
Nec fulminantis magna Jovis manus. 38
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 fortunes 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, 39 or fetters.
———in manicis, et
Compedibus, sævo te sub custode tenebo.
Ipse Deus simul atque volam, me solvet: opinor,
Hoc sentit, moriar. Mors ultima linea rerum est. 40
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 thing 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 equal 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 vitæ lampada tradunt. 41
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 between life and death. The first day of your birth doth as wel address you to die, as to live.
Prima quæ vitam dedit, hora, carpsit. 42
The first houre, that to men
Gave life, strait, cropt it then.
Nascentes morimur, finisque ab origine pendet. 43
As we are borne we die; the end
Doth of th’ original depend.
Note 1. SEN. Epist. 117.
Note 43. MANIL. Ast. l. iv.
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