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  "map_content": "Cicero says--[Tusc., i. 31.]--\u201cthat to study philosophy is nothing but to prepare one\u2019s self to die.\u201d The reason of which is, because study and contemplation do in some sort withdraw from us our soul, and employ it separately from the body, which is a kind of apprenticeship and a resemblance of death; or, else, because all the wisdom and reasoning in the world do in the end conclude in this point, to teach us not to fear to die. And to say the truth, either our reason mocks us, or it ought to have no other aim but our contentment only, nor to endeavour anything but, in sum, to make us live well, and, as the Holy Scripture says, at our ease. All the opinions of the world agree in this, that pleasure is our end, though we make use of divers means to attain it: they would, otherwise, be rejected at the first motion; for who would give ear to him that should propose affliction and misery for his end? The controversies and disputes of the philosophical sects upon this point are merely verbal:",
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  "map_content": "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, \u201cLet him make that request to himself.\u201d--[ Plutarch, Life of Paulus Aemilius, c. 17; Cicero, Tusc., v. 40.]",
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  "map_content": "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\u2019s 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, Nat. Hist., vii. 33.]-- and Aufidius with a jostle against the door as he entered the council-chamber. And betwixt 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.",
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  "map_content": "I would always have a man to be doing, and, as much as in him lies, to extend and spin out the offices of life; and then let death take me planting my cabbages, indifferent to him, and still less of my gardens not being finished. I saw one die, who, at his last gasp, complained of nothing so much as that destiny was about to cut the thread of a chronicle he was then compiling, when he was gone no farther than the fifteenth or sixteenth of our kings:",
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  "map_content": "And that it is so, reckon up thy acquaintance, how many more have died before they arrived at thy age than have attained unto it; and of those who have ennobled their lives by their renown, take but an account, and I dare lay a wager thou wilt find more who have died before than after five-and-thirty 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?",
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  "map_content": "A man must design nothing that will require so much time to the finishing, or, at least, with no such passionate desire to see it brought to perfection. We are born to action:",
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  "map_content": "for we shall there find work enough to do, without any need of addition. One man complains, more than of death, that he is thereby prevented of a glorious victory; another, that he must die before he has married his daughter, or educated his children; a third seems only troubled that he must lose the society of his wife; a fourth, the conversation of his son, as the principal comfort and concern of his being. For my part, I am, thanks be to God, at this instant in such a condition, that I am ready to dislodge, whenever it shall please Him, without regret for anything whatsoever. I disengage myself throughout from all worldly relations; my leave is soon taken of all but myself. Never did any one prepare to bid adieu to the world more absolutely and unreservedly, and to shake hands with all manner of interest in it, than I expect to do. The deadest deaths are the best:",
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  "map_content": "Now, of all the benefits that virtue confers upon us, the contempt of death is one of the greatest, as the means that accommodates human life with a soft and easy tranquillity, and gives us a pure and pleasant taste of living, without which all other pleasure would be extinct. Which is the reason why all the rules centre and concur in this one article. And although they all in like manner, with common accord, teach us also to despise pain, poverty, and the other accidents to which human life is subject, it is not, nevertheless, with the same solicitude, as well by reason these accidents are not of so great necessity, the greater part of mankind passing over their whole lives without ever knowing what poverty is, and some without sorrow or sickness, as Xenophilus the musician, who lived a hundred and six years in a perfect and continual health; as also because, at the worst, death can, whenever we please, cut short and put an end to all other inconveniences. But as to death, it is inevitable:--",
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  "map_content": "Yet did not this thought wrinkle my forehead any more than any other. It is impossible but we must feel a sting in such imaginations as these, at first; but with often turning and returning them in one\u2019s mind, they, at last, become so familiar as to be no trouble at all: otherwise, I, for my part, should be in a perpetual fright and frenzy; for never man was so distrustful of his life, never man so uncertain as to its duration. Neither health, which I have hitherto ever enjoyed very strong and vigorous, and very seldom interrupted, does prolong, nor sickness contract my hopes. Every minute, methinks, I am escaping, and it eternally runs in my mind, that what may be done to-morrow, may be done to-day. Hazards and dangers do, in truth, little or nothing hasten our end; and if we consider how many thousands more remain and hang over our heads, besides the accident that immediately threatens us, we shall find that the sound and the sick, those that are abroad at sea, and those that sit by the fire, those who are engaged in battle, and those who sit idle at home, are the one as near it as the other.",
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  "map_content": "Let the philosophers say what they will, the thing at which we all aim, even in virtue is pleasure. It amuses me to rattle in ears this word, which they so nauseate to and if it signify some supreme pleasure and contentment, it is more due to the assistance of virtue than to any other assistance whatever. This pleasure, for being more gay, more sinewy, more robust and more manly, is only the more seriously voluptuous, and we ought give it the name of pleasure, as that which is more favourable, gentle, and natural, and not that from which we have denominated it. The other and meaner pleasure, if it could deserve this fair name, it ought to be by way of competition, and not of privilege. I find it less exempt from traverses and inconveniences than virtue itself; and, besides that the enjoyment is more momentary, fluid, and frail, it has its watchings, fasts, and labours, its sweat and its blood; and, moreover, has particular to itself so many several sorts of sharp and wounding passions, and so dull a satiety attending it, as equal it to the severest penance. And we mistake if we think that these incommodities serve it for a spur and a seasoning to its sweetness (as in nature one contrary is quickened by another), or say, when we come to virtue, that like consequences and difficulties overwhelm and render it austere and inaccessible; whereas, much more aptly than in voluptuousness, they ennoble, sharpen, and heighten the perfect and divine pleasure they procure us. He renders himself unworthy of it who will counterpoise its cost with its fruit, and neither understands the blessing nor how to use it. Those who preach to us that the quest of it is craggy, difficult, and painful, but its fruition pleasant, what do they mean by that but to tell us that it is always unpleasing? For what human means will ever attain its enjoyment? The most perfect have been fain to content themselves to aspire unto it, and to approach it only, without ever possessing it.",
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  "map_content": "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 some one, 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.",
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  "map_content": "--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, \u201cWell, and what if it had been death itself?\u201d 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:",
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