years of age. It is full both of reason and piety, too, to take example by the humanity of Jesus Christ Himself; now, He ended His life at three-and-thirty years. The greatest man, that was no more than a man, Alexander, died also at the same age. How many several ways has death to surprise us?
Quid quisque, vitet, nunquam homini satis
Cautum est in horas.
[Be as cautious as he may, man can never foresee the danger that may at any hour befall him.
—Horace, Odes, ii. 13, 13.]
To omit fevers and pleurisies, who would ever have imagined that a duke of Brittany [Jean II, died 1305] should be pressed to death in a crowd as that duke was at the entry of Pope Clement, my neighbour, into Lyons? [Montaigne speaks of him as if he had been a contemporary neighbour, perhaps because he was the Archbishop of Bordeaux. Bertrand le Got was Pope under the title of Clement V, 1305-14.] Hast thou not seen one of our kings [Henry II, killed in a tournament, July 10, 1559] killed at a tilting, and did not one of his ancestors die by jostle of a hog? [Philip, eldest son of Louis le Gros] Aeschylus, threatened with the fall of a house, was to much purpose circumspect to avoid that danger, seeing that he was knocked on the head by a tortoise falling out of an eagle's talons in the air. Another was choked with a grape-stone; [Val. Max., ix. 12, ext. 2.] an emperor killed with the scratch of a comb in combing his head. Aemilius Lepidus with a stumble at his own threshold, [Pliny, Natural History, vii. 33] and Aufidius with a jostle against the door as he entered the council-chamber. And between the very thighs of women, Cornelius Gallus the proctor; Tigillinus, captain of the watch at Rome; Ludovico, son of Guido di Gonzaga, Marquis of Mantua; and (of worse example) Speusippus, a Platonic philosopher, and one of our Popes. The poor judge Bebius gave adjournment in a case for eight days; but he himself, meanwhile, was condemned by death, and his own stay of life expired. Whilst Caius Julius, the physician, was anointing the eyes of a patient, death closed his own; and, if I may bring in an example of my own blood, a brother of mine, Captain St. Martin, a young man, three-and-twenty years old, who had already given sufficient testimony of his valour, playing a match at tennis, received a blow of a ball a little above his right ear, which, as it gave no manner of sign of wound or contusion, he took no notice of it, nor so much as sat down to repose himself, but, nevertheless, died within five or six hours after of an apoplexy occasioned by that blow.
These so frequent and common examples passing every day before our eyes, how is it possible a man should disengage himself from the thought of death, or avoid fancying that it has us every moment by the throat? What matter is it, you will say, which way it comes to pass, provided a man does not terrify himself with the expectation? For my part, I am of this mind, and if a man could by any means avoid it, though by creeping under a calf's skin, I am one that should not be ashamed of the shift; all I aim at is, to pass my time at my ease, and the recreations that will most contribute to it, I take hold of, as little glorious and exemplary as you will:
Praetulerim … delirus inersque videri,
Dum mea delectent mala me, vel Denique fallant,
Quam sapere, et ringi.
[I had rather seem mad and a sluggard, so that my defects are agreeable to myself, or that I am not painfully conscious of them, than be wise, and chaptious.
—Horace, Epistles, ii. 2, 126]
But it is folly to think of doing anything that way. They go, they come, they gallop and dance, and not a word of death. All this is very fine; but withal, when it comes either to themselves, their wives, their children, or friends, surprising them at unawares and unprepared, then, what torment, what outcries, what madness and despair! Did you ever see anything so subdued, so changed, and so confounded? A man must, therefore, make more early provision for it; and this brutish negligence, could it possibly lodge in the brain of any man of sense (which I think utterly impossible), sells us its merchandise too dear. Were it an enemy that could be avoided, I would then advise to borrow arms even of cowardice itself; but seeing it is not, and that it will catch you as well flying and playing the poltroon, as standing to it like an honest man:
Nempe et fugacem persequitur virum,
Nec parcit imbellis juventae
Poplitibus timidoque tergo.
[He pursues the flying poltroon, nor spares the hamstrings of the unwarlike youth who turns his back.
—Horace, Epistles, iii. 2, 14]
And seeing that no temper of arms is of proof to secure us:
Ille licet ferro cautus, se condat et aere,
Mors tamen inclusum protrahet inde caput
[Let him hide beneath iron or brass in his fear, death will pull his head out of his armour.
—Propertius iii. 18]
—let us learn bravely to stand our ground, and fight him. And to begin to deprive him of the greatest advantage he has over us, let us take a way quite contrary to the common course. Let us disarm him of his novelty and strangeness, let us converse and be familiar with him, and have nothing so frequent in our thoughts as death. Upon all occasions represent him to our imagination in his every shape; at the stumbling of a horse, at the falling of a tile, at the least prick with a pin, let us presently consider, and say to ourselves, “Well, and what if it had been death itself?” and, thereupon, let us encourage and fortify ourselves. Let us evermore, amidst our jollity and feasting, set the remembrance of our frail condition before our eyes, never suffering ourselves to be so far transported with our delights, but that we have some intervals of reflecting upon, and considering how many several ways this jollity of ours tends to death, and with how many dangers it threatens it. The Egyptians were wont to do after this manner, who in the height of their feasting and mirth, caused a dried skeleton of a man to be brought into the room to serve for a memento to their guests:
Omnem crede diem tibi diluxisse supremum
Grata superveniet, quae non sperabitur, hora.
[Think each day when past is thy last; the next day, as unexpected, will be the more welcome.
—Horace, Epistles, i. 4, 13]
Where death waits for us is uncertain; let us look for him everywhere. 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, Tusculum Disputations, 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 someone, 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