“Quoties non modo ductores nostri, sed universi etiam exercitus,
     ad non dubiam mortem concurrerunt?”

     ["How often have not only our leaders, but whole armies, run to a
     certain and manifest death.”—­Cicero, Tusc.  Quaes., i. 37.]

I have seen an intimate friend of mine run headlong upon death with a real affection, and that was rooted in his heart by divers plausible arguments which he would never permit me to dispossess him of, and upon the first honourable occasion that offered itself to him, precipitate himself into it, without any manner of visible reason, with an obstinate and ardent desire of dying.  We have several examples in our own times of persons, even young children, who for fear of some little inconvenience have despatched themselves.  And what shall we not fear, says one of the ancients—­[Seneca, Ep., 70.]—­to this purpose, if we dread that which cowardice itself has chosen for its refuge?

Should I here produce a long catalogue of those, of all sexes and conditions and sects, even in the most happy ages, who have either with great constancy looked death in the face, or voluntarily sought it, and sought it not only to avoid the evils of this life, but some purely to avoid the satiety of living, and others for the hope of a better condition elsewhere, I should never have done.  Nay, the number is so infinite that in truth I should have a better bargain on’t to reckon up those who have feared it.  This one therefore shall serve for all:  Pyrrho the philosopher being one day in a boat in a very great tempest, shewed to those he saw the most affrighted about him, and encouraged them, by the example of a hog that was there, nothing at all concerned at the storm.  Shall we then dare to say that this advantage of reason, of which we so much boast, and upon the account of which we think ourselves masters and emperors over the rest of all creation, was given us for a torment?  To what end serves the knowledge of things if it renders us more unmanly? if we thereby lose the tranquillity and repose we should enjoy without it? and if it put us into a worse condition than Pyrrho’s hog?  Shall we employ the understanding that was conferred upon us for our greatest good to our own ruin; setting ourselves against the design of nature and the universal order of things, which intend that every one should make use of the faculties, members, and means he has to his own best advantage?

But it may, peradventure, be objected against me:  Your rule is true enough as to what concerns death; but what will you say of indigence?  What will you, moreover, say of pain, which Aristippus, Hieronimus, and most of the sages have reputed the worst of evils; and those who have denied it by word of mouth have, however, confessed it in effect?  Posidonius being extremely tormented with a sharp and painful disease, Pompeius came to visit him, excusing himself that he had taken so unseasonable a time to come to hear him