But to returne to our purpose: we have for our part inconstancie, irresolution, uncertaintie, sorrow, superstition, carefulnesse for future things (yea after our life), ambition, covetousnesse, jelousie, envie, inordinate, mad, untamed appetites, warre, falsehood, disloyaltie, detraction, and curiositie. Surely we have strangely overpaid this worthie discourse, whereof we so much glorie, and this readinesse to judge, or capacitie to know, if we have purchased the same with the price of so infinite passions to which we are uncessantly enthralled. If we be not pleased (as Socrates is) to make this noble prerogative over beasts, to be of force, that whereas nature hath subscribed them certaine seasons and bounds for their naturall lust and voluptuousnesse, she hath given us at all howers and occasions the full reines of them.
Ut vinum aegrotis, quia prodest raro, nocet saepissime, melius est non adhibere omnino, quam, spe dubiae salutis, in apertam perniciem incurrere: Sic, ha ud scio, an melius fuerit humano generi motum motum celerem cogitationis, acumen, solertiam quam rationem vocamus, quoniam pestifera sint multis, admodum paucis salutaria, non dari omnino, quam tam munifice et tam large dari:
As it is better not to use wine at all in sicke persons, because it seldome doth them good, but many times much hurt, than in hope of doubtfull health to run into undoubted danger; so doe I not knowe whether it were better that this swift motion of the thought, this sharpenesse this conceitednesse which we call reason, should not at all be given to mankind (because it is pernicious unto many and healthfull to very few) than that it should be given so plentifully and so largely.
Cicero, Nat. Deor. 1. iii. c. 27.
What good or commoditie may we imagine this far-understanding of so many things brought ever unto and to Aristotle? Did it ever exempt, or could it at any time free them from humane inconveniences? Were they ever discharged of those accidents that incidently follow a seelie labouring man? Could they ever draw any ease for the gout from logike? And howbeit they knew the humour engendering the same to lodge in the joints, have they felt it the lesse? Did they at any time make a covenant with death, although they knew full well that some nations rejoice at her comming? as also of cuckoldship, because they knew women to be common in some countries? But contrariwise having both held the first ranke in knowledge, the one amongst the Romans, the other among the Grecians, yea, and at such times wherein sciences flourished most, we could never learne they had any speciall excellencie in their life. Wee see the Graecian hath been put to his plunges in seeking to discharge himselfe from some notable imputations in his life. Was it ever found that sensualitie and health are more pIeasing unto him that understands Astrologie and Grammar?
Illiterate num minus nervi rigent?
As stiffe unlearned sinnewes stand,
As theirs that much more understand.
Horace, Epodes, viii. 17.
or shame and povertie lesse importunate and vexing?
Scilicet et morbis, et debilitate carebis,
Et luctun, et curam et tempora vitae
Longa tibi posthaec fato meliore dabuntur.
Thou shalt be from disease and weaknesse free,
From moane, from care, long time of life to thee;
Shall by more friendly fate affoorded be.
Juvenal, Saturnalia, xiv. 166.
I have in my daies seene a hundred artificers, and as many labourers, more wise and more happy than some sectors in the Universitie, and whom I would rather resemble. Me thinks learning hath a place amongst things necessarie for mans life, as glorie, noblenesse, dignitie, or at most as riches, and such other qualities, which indeed stead the same; but afar off and more in conceipt than by Nature. We have not much more need of offices, of rules, and lawes how to live in our commonwealth than the cranes and ants have in theirs. Which notwithstanding, we see how orderly and without instruction they maintaine themselves. If man were wise he would value everything according to its worth, and as it is either more profitable or more necessarie for life. He that shall number us by our actions and proceedings, shall doubtlesse finde many more excellent ones amongst the ignorant than among the wiser sort: I meane in all kinde of vertues. My opinion is, that ancient Rome brought forth many men of much more valour and sufficiencie, both for peace and warre, than this late learned Rome, which with all her wisdom hath overthrowne her erst-flourishing estate. If all the rest were alike, then should honestie and innocencie at least belong to the ancient, for she was exceedingly well placed with simplicities. But I will shorten this discourse, which haply would draw me further than I would willingly follow: yet thus much I will say more, that onely humilitie and submission is able to make a perfect man. Every one must not have the knowledge of his dutie referred to his owne judgement, but ought rather to have it prescribed unto him, and not be allowed to chose it at his pleasure and free will: otherwise, according to the imbecilitie of our reasons, and infinite varietie of our opinions, we might peradventure forge and devise such duties unto ourselves, as would induce us (as Epicurus saith) to endevour to destroy and devoure one another.
The first law that ever God gave unto man was a law of pure obedience. It was a bare and simple commandement whereof man should enquire and know no further: forasmuch as to obey is the proper dutie of a reasonable soul, acknowledging a heavenly and superiour benefactor. From obeying and yeelding unto him proceed all other vertues, even as all sinnes derive from selfe-overweening. Contrariwise, the first temptation that ever seized on human nature was disobedience, by the devils instigation, whose first poison so far insinuated it selfe into us, by reason of the promises he made us of wisdome and knowledge:
Eritis sicut Dii scientes bonum et malum.
You shall be like Gods, knowing both good and evill.
Genesis, iii. 5.
And the Syrens, to deceive Vllysses, and alluring him to fall into their dangerous and confounding snares, offer to give him the full fruition of knowledge. The opinion of wisdome is the plague of man. That is the occasion why ignorance is by our religion recommended unto us as an instrument fitting beleefe and obedience:
Cavete, ne quis vos decipiat per Philosophiam et inanessseductiones, secundum elementa mundi.
Take heed lest any man deceive you by Philosophie and vaine seducements, according to the rudiments of the world.
Colossians, ii. 8.
All the Philosophers of all the sects that ever were doe generally agree in this point, that the chiefest felicitie, or summum onum, consisteth in the peace and tranquillitie of the soule and bodie: but where shall we finde it?
Ad summum sapiens uno minor est Iove, dives; Liber, honoratus, puIcher, Rex denique Regum: Praecipue sanus, nisi cum pituita molesta est.
In summe, who wise is knowne, Is less than Jove alone, Rich, honorable, free, faire, King of Kings, Chiefely in health, but when fleagme trouble brings.
Horace, 1. i. Epist. i. 106
It seemeth verily that nature for the comfort of our miserable and wretched condition hath allotted us no other portion but presumption. It is therefore (as Epictetus saith) that man hath nothing that is properly his owne but the use of his opinions. Our hereditarie portion is nothing but smoke and wind. The Gods (as saith Philosophie) have health in true essence, and sicknesse in conceipt. Man, cleane contrarie, possesseth goods in imagination, and evils essentially. Wee have had reason to make the powers of our imagination to be of force: for all our facilities are but in conceipt, and as it were in a dreame. Heare but this poore and miserable creature vaunt himselfe. There is nothing (saith Cicero) so delightfull and pleasant as the knowledge of letters; of letters, I say, by whose meanes the infinitie of things, the incomprehensible greatnesse of nature, the heavens, the earth, and all the seas of this vast universe, are made knowne unto us. They have taught us religion, moderation, stowtnesse of courage, and redeemed our soule out of darknesse, to make her see and distinguish of all things, the high as well as the lowe, the first as the last, and those betweene both. It is they that store and supply us with all such things as may make us live happily and well, and instruct us how to passe our time without sorrow or offence. Seemeth not this goodly orator to speake of the Almighties and everliving Gods condition? And touching effects, a thousand poore seelie women in a countrie towne have lived and live a life much more reposed, more peaceable, and more constant than ever he did.
Deus ille fuit Deus, inclyte Memmi,
Qui princeps vitae rationem invenit eam, quae
Nunc appellatur sapienta, quique per artem,
Fluctibus e tantis vitam tantisque tenebris,
In tam tranquillo et tam clara luce locavit.
Good sir, it was God, God it was, flrst found
That course of man's life, which now is renown'd
By name of wisdome; who by art reposed,
Our life in so cleare light, calme so composed,
From so great darknesse, so great waves opposed.
Lucretius, De Rerum Natura, 1. v. 8
Observe what glorious and noble words these be yet but a sleight accident brought this wisemans understanding to a far worse condition than that of a simple shepherd: notwithstanding this divine Teacher, and this heavenly wisdome. Of like impudence is the promise of Democritus his Booke, 'I will now speake of all things;' And that fond title which Aristotle gives us of mortall gods, and that rash judgement of Chrysippus that Dion was as vertuous as God: And Seneca saith he acknowledgeth that God hath given him life, but how to live well that he hath of himselfe. Like unto this other:
In virtute vere gloriamur, quod non contingeret, si id donum a Deo non a nobis haberemus:
We rightly vaunt us of vertue, which we should not doe, if we had it of God, not of ourselves:
Cicero, Nat. Deor., 1. iii.
This also is Senecaes, that the wise man hath a fortitude like unto Gods; but in humanity weaknesse wherein he excelleth him. There is nothing more common than to meet with such passages of temeritie: There is not any of us that will be so much offended to see himselfe compared to God as he will deeme himselfe wrong to be depressed in the ranke of other creatures. So much are we more jealous of our owne interest than of our Creators. But we must tread this foolish vanitie under foot, and boldly shake off and lively reject those fond ridiculous foundations whereon these false opinions are built. So long as man shall be perswaded to have meanes or power of himselfe, so long will he denie and never acknowledge what he oweth unto his Master: he shall alwaies (as the common saying is) make shift with his owne: He must be stripped unto his shirt. Let us consider some notable example of the effect of Philosophie. Possidonius having long time been grieved with a painfull-lingring diseease which with the smarting paine made him wring his hands and gnash his teeth, thought to scorne grief with exclaiming and crying out against it: 'Doe what thou list, yet will I never say that thou art evil or paine. He feeleth the same passions that my lackey doth, but he boasteth himselfe that at least he conteineth his tongue under the lawes of his sect.
Re succumbere non oportebat verbis gloriantem;
It was not for him to yeeld in deeds, who had so braved it in words.
Cicero, Tusculan Disputations, 1. ii. c. 25.
Arcesilas lying sicke of the gowt, Carneades comming to visit him, and seeing him to frowne, supposing he had been angrie, was going away again, but he called him back, and shewing him his feet and breast, said unto him, 'There is nothing come from thence hither. This hath somewhat a better garb;' for he feeleth himselfe grieved with sicknesse, and would faine be rid of it, yet is not his heart vanquished or weakned thereby, the other stands upon his stifnesse (as I feare) more verball than essentiall And Dionysius Heracleotes being tormented with a violent smarting in his eies, was at last perswaded to quit these Stoicke resolutions. Be it supposed that Learning and Knowledge should worke those effects they speake of, that is, to blunt and abate the sharpnesse of those accidents or mischances that follow and attend us; doth she any more than what ignorance effecteth much more evidently and simply? The Philosopher Pyrrho being at sea, and by reason of a violent storme in great danger to be cast away, presented nothing unto those that were with him in the ship to imitate but the securitie of an Hog which was aboard, who, nothing at all dismaied, seemed to behold and outstare the tempest. Philosophie after all her precepts gives us over to the examples of a Wrestler or of a Muletier, in whom we ordinarily perceive much lesse feeling of death, of paine, of grief, and other conveniences, and more undaunted constancie, than ever Learning or Knowledge could store a man withall, unlesse he were born and of himselfe through some naturall habitude prepared unto it. What is the cause the tender members of a childe or limbs of a horse are much more easie and with lesse paine cut and incised than ours, if it be not ignorance? How many, only through the power of imagination, have falne into dangerous diseases? We ordinarily see diverse that will cause themselves to be let bloud, purged, and dieted, because they would be cured of diseases they never felt but in conceit; when essentiall and true maladies faile us, then Science and Knowledge lend us hers: This colour or complexion (said she) presageth some rheumatike defluxion will ensue you: This soultring-hot season menaceth you with some febricant commotion; this cutting of the vitall line of your left hand warneth you of some notable and approaching indisposition. And at last she will roundly addresse herselfe unto perfect health; saying this youthly vigour and suddain joy cannot possibly stay in one place, her bloud and strength must be abated, for feare it turne you to some mischiefe. Compare but the life of a man subject to these like imaginations, unto that of a day-laboring swaine, who followes his naturall appetites, who measureth all things onely by the present sense, and hath neither learning nor prognostications, who feeleth no disease but when he hath it: whereas the other hath often the stone imaginarily before he have it in his reines: as if it were not time enough to endure the sicknesse when it shall come, he doth in his fancie prevent the same, and beadlong runneth to meet with it.
What I speake of Physicke, the same may generally be applied and drawne to all manner of learning. Thence came this ancient opinion of those Philosophers who placed chiefe felicitie in the knowledge of our judgements weaknesse. My ignorance affords me as much cause of hope as of feare: and having no other regiment for my health than that of other men's examples, and of the events I see elsewhere in like occasions whereof I find some of all sorts: and relie upon the comparisons that are most favourable unto me. I embrace health with open armes, free, plaine, and full, and prepare my appetite to enjoy it, by how much more it is now lesse ordinarie and more rare unto me: so far is it from me that I, with the bitternesse of some new and forced kind of life, trouble her rest and molest her ease. Beasts do manifestly declare unto us how many infirmities our mindes agitation brings us. That which is told us of those that inhabit Bresill, who die onely through age, which some impute to the clearnesse and calmnenesse of their aire, I rather ascribe to the calmenesse and clearnesse of their mindes, void and free from all passions, cares, toiling, and unpleasant labours, as a people that passe their life in a wonderfull kind of simplicitie and ignorance, without letters, or lawes and without Kings or any Religion. Whenc comes it (as we daily see by experience) that the rudest and grossest clownes are more tough, strong, and more desired in amorous executions; and that the love of a Muletier is often more accepted than that of a perfumed quaint courtier? But because in the latter the agitation of his mind doth so distract, trouble, and wearie the force of his bodie, as it also troubleth and wearieth it selfe, who doth belie, or more commonly cast the same down even into madnesse, but her own promptitude, her point, her agilitie, and, to conclude, her proper force? Whence proceeds the subtilest follie but from the subtilest wisdome? As from the extremest friendships proceed the extremest enmities and from the soundest healths the mortallest diseases, so from the rarest and quickest agitations of our mindes ensue the most distempered and outrageous frenzies. There wants but half a pegs turne to passe from the one to the other. In mad mens actions we see how fitlie follie suteth and meets with the strongest operations of our minde. Who knowes not how unperceivable the neighbourhood between follie with the liveliest elevations of a free minde is, and the effects of a supreme and extraordinarie vertue. Plato affirmeth that melancholy mindes are more excellent and discipliuable; so are there none more inclinable unto follie. Diverse spirits, are seen to be overthrowne by their owne force and proper nimblenesse. What a start hath one of the most judicious, ingenious, and most fitted under the ayre of true ancient poesie, lately gotten by his owne agitation and selfe- gladnesse, above all other Italian Poets that have been of a long time? Hath not he wherewith to be beholding unto this his killing vivacitie? unto this clearnesse that hath so blinded him? unto his exact and far-reaching apprehension of reasons which hath made him voide of reason? unto the curious and laborious pursute of Sciences, that have brought him unto sottishnesse? unto this rare aptitude to the exercises of the minde, which hath made him without minde or exercise? I rather spited than pitied him when I saw him at Ferrara, in so piteous a plight, that he survived himselfe; misacknowledging both himselfe and his labours, which unwitting to him, and even to his face, have been published both uncorrected and maimed.
Will you have a man healthy, will you have him regular, and in constant and safe condition? overwhelme him in the darke pit of idlenesse and dulnesse. We must be besotted ere we can become wise, and dazzled before we can be led. And if a man shall tell me that the commoditie to have the appetite cold to griefes and wallowish to evils, drawes this incommoditie after it, it is also consequently the same that makes us lesse sharpe and greedie to the enjoying of good and of pleasures: It is true but the miserie of our condition beareth that we have not so much to enjoy as to shun, and that extreme voluptuousnesse doth not so much pinch us as a light smart:
Egnius homines bona quam mala sentiun.
Men have a duller feeling of a good turne than of an ill;
TIT. LIV. 1. xxx. c. 21.
We have not so sensible a feeling of perfect health as we have of the least sicknesse.
pungit
In cute vix sumnma violatum plagula corpus
Quando valere nihil quemquam movet. Hoc juvat unum
Quod me non torquet latus aut pes; caetera quisquam
Vix queat aut sanum sese aut sentire valentem.
A light stroke that dooth scarce the top-skin wound,
Greeves the gall'd bodie, when in health to be,
Doth scarce move any: onely ease is found.
That neither side nor foot torementeth me:
Scarce any in the rest can feel he's sound.
Our being in health is but the privation of being ill. See therefore where the sect of Philosophie that hath most preferred sensualitie, hath also placed the same but to indolencie or unfeeling of paine. To have no infirmitie at all is the chiefest possession of health that man can hope for (as Ennius said):
Nimium boni est, cui nihil est mali.
He hath but too much good,
Whom no ill hath withstood.
For the same tickling and pricking which a man doth feel in some pleasures, and seemes beyond simple health and indolencie, this active and moving sensualitie, or as I may terme it, itching and tickling pleasure, aymes but to be free from paine, as her chiefest scope. The lust-full longing which allures us to the acquaintance of women seekes but to expell that paine which an earnest and burning desire doth possesse us with, and desireth but to allay it thereby to come to rest and be exempted from this fever; and so of others. I say therefore, that if simplicitie directeth us to have no evill, it also addresseth us according to our condition to a most happy estate. Yet ought it not to be imagined so dull and heavie than the altogether senselesse. And Crantor had great reason to withstand the unsensiblenesse of Epicurus, if it were so deeply rooted that the approching and birth of evils might gainsay it. I commend not that unsensiblenesse which is neither possible nor to be desired. I am well pleased not to be sicke, but if I be, I will know that I am so; and if I be cauterized or cut, I will feel it. Verily, he that should root out the knowledge of evill should therewithall extirp the knowledge of voluptuousnesse, and at last bring man to nothing.
Istud nihil dolere, non sine magna mercede contingit immanitatis in animo, stuporis in corpore:
This verse point, not to be offended or grieved with any thing, befals not freely to a man without either inhumanitie in his minde or senselesnesse in his bodie.
Cicero, Tusculan Disputations, 1. iii.
Sicknesse is not amiss unto man, comming in her turne; nor is he alwaies to shun pain, nor ever to follow sensualitie. It is a great advantage for the honour of ignorance that Science it selfe throwes us into her armes when she findes her selfe busie to make us strong against the assaults of evils: she is forced to come to this composition: to yeeld us the bridle, and give us leave to shrowd our selves in her lap, and submit ourselves unto her favour, to shelter us against the assaults and injuries of fortune. For what meaneth she else when she perswades us to withdraw our thought from the evils that possesse us, and entertains them with foregon pleasures, and stead us as a comfort of present evils with the remembrance of forepast felicities, and call a vanished content to our help, for to oppose it against that which vexeth us?
Levationes, aegritudinum in avocatione a cogitanda molestia, et revocatione ad contemplandas voluptates ponit.
Eases of grief she reposeth either in calling from the thought of offence, or calling to the contemplations of some pleasures.
Cicero, Tusculan Disputations, 1. iii.
Unlesse it be that where force fails her, she will use policie and shew a tricke of nimblenesse and turne away, where the vigor both of her bodie and armes shall faile her. For not onely to a strict Philosopher, but simply to any setled man, when he by experience feeleth the burning alteration of a hot fever, what currant paiment is it to pay him with the remembrance of the sweetnesse of Greeke wine? It would rather empaire his bargaine.
Che ricordarsi il ben doppia la noia.
For to thinke of our joy,
Redoubles our annoy.
Of that condition is this other counsell, which Philosophie giveth onely to keepe forepast felicities in memories and thence blot out such griefes as we have felt: as if the skill to forget were in our power: and counsell of which we have much lesse regard:
Suavis est laborum praeteritorum memoria.
Of labours overpast, Remembrance hath sweet taste.
Cicero, De Finibus, 1. ii. (Euripides)
What? shall Philosophie, which ought to put the weapons into my hands to fight against Fortune; which should harden my courage, to suppress and lay at my feet all humane adversities, will she so faint as to make me like a fearfull cunnie creepe into some lurking-hole, and like a craven to tremble and yeeld? For memorie representeth unto us, not what we chuse, but what pleaseth her. Nay, there is nothing so deeply imprinteth anything in our remembrance as the desire to forget the same: it is a good way to commend to the keeping, and imprinteth anything in our minde, to solicit her to lose the same. And that is false,
Est situm in nobis, ut et adversa quasi perpetua oblivione obruamus, et secunda jucunde et suaviter eminerimus:
This is engraffed in us, or at least in our power, that we both burie in perpetuall oblivion things past against us, and record with pleasure and delight what soever was for us.
Cicero, De Finibus, 1. i.
And this is true,
Memini etiam quae nolo; oblivisci non possum quae volo.
I remember even those things I would not; and can not forget what I would.
Epicurus in Cicero, De Finibus, 1. ii.
And whose counsell is this? His, Qui se unus sapientem profiteri sit ausus, 'Who only durst professe himselfe a wise man.'
Qui genus humanum ingenio superavit, et omnes Praestrinaeit stellas, exortas uti aetherius Sol
Who from all mankind bare for wit the prize, And dim'd the stars as when skies Sunne doth rise.
Lucretius, The Nature of Things, 1. iii. 1086
To emptie and diminish the memorie, is it not the readie and onely way to ignorance?
Iners malorum remedium ignorantia est./3
Of ills a remedie by chance, And verie dull is ignorance.
Seneca, Oedipus, act iii., scene 1.
We see diverse like precepts, by which we are permitted to borrow frivolous appearances from the vulgar sort, where lively and strong reason is not of force sufficient: alwaies provided they bring us content and comfort. Where they can not cure a sore they are pleased to stupifie and hide the same. I am perswaded they will not denie me this, that if, they could possibly add any order or constancie to a mans life, that it might thereby be still maintained in pleasure and tranquillitie, by or through any weaknesse or infirmitie of judgement, but they would accept it.
potare, et spargere flores
Incipiam, patiarque vel inconsultus haberi.
I will begin to strew flowers, and drinke free,
And suffer witlesse, thriftlesse, held to bee.
Horace, 1. i., Epistle iii. 14.
There should many Philosophers he found of Lycas his opinion: This man in all other things being very temperate and orderly in his demeanors, living quietly and contentedly with his families wanting of no dutie or office both towards his own houshold and strangers, verie carefully preserving himselfe from all hurtfull things: notwithstanding through some alteration of his senses or spirits, he was so possessed with this fantasticall conceipt or obstinate humour that he ever and continually thought to be amongst the Theatres, where he still saw all manner of spectacles, pastimes, sports and the best Comedies of the world. But being at last by the skill of Physitians cured of this maladie, and his offending humour Purged, he could hardly be held from putting them in suite, to the end they might restore him to the former pleasures and contents of his imagination.
pol me occidistis amici,
Non servastis, ait, cui sic extorta voluptas,
Et demptus per vim menti gratissimus error.
You have not sav'd me, friends, but slaine me quite,
(Quoth he) from whom so reft is my delight;
And errour purg'd, which best did please my spright.
Horace, 1. i., Epist. ii. 138.
Of a raving like unto that of Thrasilaus, sonne unto Pythodorus, who verily beleeved that all the ships that went out from the haven of Pyraeus, yea and all such as came into it, did only travell about his businesse, rejoycing when any of them had made a fortunate voyage, and welcommed them with great gladnesse: His brother Crito, having caused him to be cured and restored to his better senses, he much bewailed and grieved of the condition wherein he had formerly lived in, such joy, and so void of all care and griefe. It is that which that ancient Greeke verse saith: That not to be so advised brings many commodities with it:
The sweetest life I wis,
In knowing nothing is.
Sophocles, Ala. Flag.
And as Ecclesiastes witnesseth: 'In much wisdome is much sorrow. And who getteth knowledge purchaseth sorrow and griefe' Even that which Philosophy doth in generall tearmes allow, this last remedy which she ordaineth for all manner of necessities; that is, to make an end of that life which we cannot endure.
Placet? pare: placet? quacunque vis exi. Pungit dolor? vel fodiat sane: si nudus es, da jugulum: sin tectus armis vulcaniis, id est, fortitudine, resiste:
Doth it like you? obey: doth it not like you? get out as you will; doth griefe pricke you? and let it pierce you too: if you be naked, yeeld your throat: but if you be covered with the armour of Vulcan, that is, with fortitude, resist.
Cicero, Tusculan Disputations, 1. ii.
And that saving, used of the Graecians in their banquets, which they aply unto it,
Aut bibat, aut abeat.
Either let him carouse
Or carry him out of the house.
Cicero, Ib. 1. v.
which rather fitteth the mouth of a Gascoine, who very easily doth change the letter B into V, than that of Cicero:
Vivere si recte nescis, discede peritis:
Lusisti satis, edisti satis, atque bibisti:
Tempus abire tibi est, largius aequo
Ridat, et pulset lascivia descentius aetas:
Live well you cannot, them that can, give place;
Well have you sported, eaten well, drunke well:
'Tis time you part; lest wanton youth with grace
Laugh at, and knock you that with swilling dwell.
Horace, 1. ii., Epist. ii. ult.
what is it but a confession of his insufficiency, and a sending one backe not only to ignorance, there to be shrowded, but unto stupidity it selfe, unto unsensiblenesse and not being?
Democritum postquam matura vetustas Admonuit memorem, motus lanquescere mentis. Sponte sua letho caput obvius obtulit ipse.
When ripe age put Democritus in minde, That his mindes motions fainted, he to finde His death went willing, and his life resign'd.
Lucretius, The Nature of Things, 1. iii. 1083.
It is that which Anthisthenes said, that a man must provide himselfe either of wit to understand or of a halter to hang himselfe: And that which Chrysippus alleaged upon the speech of the Poet Tyrtaius,
De la vertue, ou de mort approcher.
Or vertue to approch,
Or else let death incroch.
Plutarch in Solon's Life. Amyot's Translation.
And Crates said that love was cured with hunger, if not by time; and in him that liked not these two meanes, by the halter. That Sextius, to whom Seneca and Plutarke give so much commendation, having given over all things else and betaken himselfe to the study of Philosophy, seeing the progress of his studies so tedious and slow, purposed to cast himself into the Sea; Ranne unto death for want of knowledge: Reade here what the law saith upon the subject. If peradventure any great inconvenience happen, which cannot be remedied, the haven is not farre-off, and by swimming may a man save himselve out of his bodie, as out of a leaking boat: for it is feare to die, and not desire to live, which keepes a foole ioyned to his body.