A Letter to a Friend
Upon occasion of the Death of his Intimate Friend.
Give me leave to wonder that News of this nature should have such heavy Wings, that you should hear so little concerning your dearest Friend, and that I must make that unwilling Repetition to tell you, Ad portam rigidos calces extendit, that he is Dead and Buried, and by this time no Puny among the mighty Nations of the Dead; for tho he left this World not very many days past, yet every hour you know largely addeth unto that dark Society; and considering the incessant Mortality of Mankind, you cannot conceive there dieth in the whole Earth so few as a thousand an hour.
Altho at this distance you had no early Account or Particular of his Death; yet your Affection may cease to wonder that you had not some secret Sense or Intimation thereof by Dreams, thoughtful Whisperings, Mercurisms, Airy Nuncio's, or sympathetical Insinuations, which many seem to have had at the Death of their dearest Friends: for since we find in that famous Story, that Spirits themselves were fain to tell their Fellows at a distance, that the great Antonio was dead; we have a sufficient Excuse for our Ignorance in such Particulars, and must rest content with the common Road, and Appian way of Knowledge by Information. Tho the uncertainty of the End of this World hath confounded all Humane Predictions; yet they who shall live to see the Sun and Moon darkned, and the Stars to fall from Heaven, will hardly be deceived in the Advent of the last Day; and therefore strange it is, that the common Fallacy of consumptive Persons, who feel not themselves dying, and therefore still hope to live, should also reach their Friends in perfect Health and Judgment. That you should be so little acquainted with Plautus's sick Complexion, or that almost an Hippocratical Face should not alarum you to higher fears, or rather despair of his Continuation in such an emaciated State, wherein medical Predictions fail not, as sometimes in acute Diseases, and wherein 'tis as dangerous to be sentenced by a Physician as a Judge.
Upon my first Visit I was bold to tell them who had not let fall all hopes of his Recovery, That in my sad Opinion he was not like to behold a Grashopper, much less to pluck another Fig; and in no long time after seemed to discover that odd mortal Symptom in him not mention'd by Hippocrates, that is, to lose his own Face and look like some of his near Relations; for he maintained not his proper Countenance, but looked like his Uncle, the Lines of whose Face lay deep and invisible in his healthful Visage before: for as from our beginning we run through variety of Looks, before we come to consistent and settled Faces; so before our End, by sick and languishing Alterations, we put on new Visages: and in our Retreat to Earth, may fall upon such Looks which from community of seminal Originals were before latent in us.
He was fruitlessly put in hope of advantage by change of Air, and imbibing the pure Aerial Nitre of these Parts; and therefore being so far spent, he quickly found Sardinia in Tivoli, and the most healthful Air of little effect, where Death had set her Broad Arrow; for he lived not unto the middle of May, and confirmed the Observation of Hippocrates of that mortal time of the Year when the Leaves of the Fig-tree resemble a Daw's Claw. He is happily seated who lives in Places whose Air, Earth, and Water, promote not the Infirmities of his weaker Parts, or is early removed into Regions that correct them. He that is tabidly inclined, were unwise to pass his days in Portugal: Cholical Persons will find little Comfort in Austria or Vienna: He that is weak-legg'd must not be in Love with Rome, nor an infirm Head with Venice or Paris. Death hath not only particular Stars in Heaven, but malevolent Places on Earth, which single out our Infirmities, and strike at our weaker Parts; in which Concern, passager and migrant Birds have the great Advantages; who are naturally constituted for distant Habitations, whom no Seas nor Places limit, but in their appointed Seasons will visit us from Greenland and Mount Atlas, and as some think, even from the Antipodes.
Tho we could not have his Life, yet we missed not our desires in his soft Departure, which was scarce an Expiration; and his End not unlike his Beginning, when the salient Point scarce affords a sensible motion, and his Departure so like unto Sleep, that he scarce needed the civil Ceremony of closing his Eyes; contrary unto the common way wherein Death draws up, Sleep lets fall the Eye-lids. With what strift and pains we came into the World we know not; but 'tis commonly no easie matter to get out of it: yet if it could be made out, that such who have easie Nativities have commonly hard Deaths, and contrarily; his Departure was so easie, that we might justly suspect his Birth was of another nature, and that some Juno sat cross-legg'd at his Nativity.
Besides his soft Death, the incurable state of his Disease might somewhat extenuate your Sorrow, who know that Monsters but seldom happen, Miracles more rarely, in Physick. Angelus Victorius gives a serious Account of a Consumptive, Hectical, Pthysical Woman, who was suddenly cured by the Intercession of Ignatius. We read not of any in Scripture who in this case applied unto our Saviour, tho some may be contained in that large Expression, That he went about Galilee healing all manner of Sickness, and all manner of Diseases. Amulets, Spells, Sigils and Incantations, practised in other Diseases, are seldom pretended in this; and we find no Sigil in the Archidoxis of Paracelsus to cure an extreme Consumption or Marasmus, which if other Diseases fail, will put a period unto long Livers, and at last make dust of all. And therefore the Stoicks could not but think that the firy Principle would wear out all the rest, and at last make an end of the World, which notwithstanding without such a lingring period the Creator may effect at his Pleasure: and to make an end of all things on Earth, and our Planetical System of the World, he need but put out the Sun.
I was not so curious to entitle the Stars unto any concern of his Death, yet could not but take notice that he died when the Moon was in motion from the Meridian; at which time, an old Italian long ago would persuade me, that the greatest part of Men died: but herein I confess I could never satisfie my Curiosity; altho from the time of Tides in Places upon or near the Sea, there may be considerable Deductions; and Pliny hath an odd and remarkable Passage concerning the Death of Men and Animals upon the Recess or Ebb of the Sea. However, certain it is he died in the dead and deep part of the Night, when Nox might be most apprehensibly said to be the Daughter of Chaos, the Mother of Sleep and Death, according to old Genealogy; and so went out of this World about that hour when our blessed Saviour entred it, and about what time many conceive he will return again unto it. Cardan hath a peculiar and no hard Observation from a Man's hand, to know whether he was born in the day or night, which I confess holdeth in my own. And Scaliger to that purpose hath another from the tip of the Ear. Most Men are begotten in the Night, most Animals in the Day; but whether more Persons have been born in the Night or the Day, were a Curiosity undecidable, tho more have perished by violent Deaths in the Day; yet in natural Dissolutions both Times may hold an Indifferency, at least but contingent Inequality. The whole course of Time runs out in the Nativity and Death of Things; which whether they happen by Succession or Coincidence, are best computed by the natural, not artificial Day.
That Charles the Fifth was Crowned upon the day of his Nativity, it being in his own power so to order it, makes no singular Animadversion; but that he should also take King Francis Prisoner upon that day, was an unexpected Coincidence, which made the same remarkable. Antipater who had an Anniversary Fever every Year upon his Birth day, needed no Astrological Revolution to know what day he should dye on. When the fixed Stars have made a Revolution unto the points from whence they first set out, some of the Ancients thought the World would have an end; which was a kind of dying upon the day of its Nativity. Now the Disease prevailing and swiftly advancing about the time of his Nativity, some were of Opinion, that he would leave the World on the day he entred into it: but this being a lingring Disease, and creeping softly on, nothing critical was found or expected, and he died not before fifteen days after. Nothing is more common with Infants than to dye on the day of their Nativity, to behold the worldly Hours and but the Fractions thereof; and even to perish before their Nativity in the hidden World of the Womb, and before their good Angel is conceived to undertake them. But in Persons who out-live many Years, and when there are no less than three hundred sixty five days to determine their Lives in every Year; that the first day should make the last, that the Tail of the Snake should return into its Mouth precisely at that time, and they should wind up upon the day of their Nativity, is indeed a remarkable Coincidence, which tho Astrology hath taken witty pains to salve, yet hath it been very wary in making Predictions of it.
In this consumptive Condition and remarkable Extenuation he came to be almost half himself, and left a great part behind him which he carried not to the Grave. And tho that Story of Duke John Ernestus Mansfield be not so easily swallowed, that at his Death his Heart was found not to be so big as a Nut; yet if the Bones of a good Sceleton weigh little more than twenty pounds, his Inwards and Flesh remaining could make no Bouffage, but a light bit for the Grave. I never more lively beheld the starved Characters of Dante in any living Face; an Aruspex might have read a Lecture upon him without Exenteration, his Flesh being so consumed that he might, in a manner, have discerned his Bowels without opening of him: so that to be carried sextâ cervice to his Grave, was but a civil unnecessity; and the Complements of the Coffin might out-weigh the Subject of it.
Omnibonus Ferrarius in mortal Dysenteries of Children looks for a Spot behind the Ear; in consumptive Diseases some eye the Complexion of Moals; Cardan eagerly views the Nails, some the Lines of the Hand, the Thenar or Muscle of the Thumb; some are so curious as to observe the depth of the Throat-pit, how the proportion varieth of the Small of the Legs unto the Calf, or the compass of the Neck unto the Circumference of the Head: but all these, with many more, were so drowned in a mortal Visage and last Face of Hippocrates, that a weak Physiognomist might say at first eye, This was a Face of Earth, and that Morta had set her Hard-Seal upon his Temples, easily perceiving what Caricatura Draughts Death makes upon pined Faces, and unto what an unknown degree a Man may live backward.
Tho the Beard be only made a distinction of Sex and sign of masculine Heat by Ulmus, yet the Precocity and early growth thereof in him, was not to be liked in reference unto long Life. Lewis, that virtuous but unfortunate King of Hungary, who lost his Life at the Battel of Mohacz, was said to be born without a Skin, to have bearded at Fifteen, and to have shewn some gray Hairs about Twenty; from whence the Diviners conjectured, that he would be spoiled of his Kingdom, and have but a short Life: But Hairs make fallible Predictions, and many Temples early gray have out-lived the Psalmist's Period. Hairs which have most amused me have not been in the Face or Head, but on the Back, and not in Men but Children, as I long ago observed in that Endemial Distemper of little Children in Languedock, called the Morgellons, wherein they critically break out with harsh Hairs on their Backs, which takes off the Unquiet Symptomes of the Disease, and delivers them from Coughs and Convulsions.
The Egyptian Mummies that I have seen, have had their Mouths open, and somewhat gaping, which affordeth a good opportunity to view and observe their Teeth, wherein 'tis not easie to find any wanting or decayed: and therefore in Egypt, where one Man practised but one Operation, or the Diseases but of single Parts, it must needs be a barren Profession to confine unto that of drawing of Teeth, and little better than to have been Tooth-drawer unto King Pyrrhus, who had but two in his Head.How the Bannyans of India maintain the Integrity of those Parts, I find not particularly observed; who notwithstanding have an Advantage of their Preservation by abstaining from all Flesh, and employing their Teeth in such Food unto which they may seem at first framed, from their Figure and Conformation: but sharp and corroding Rheums had so early mouldered those Rocks and hardest parts of his Fabrick, that a Man might well conceive that his Years were never like to double or twice tell over his Teeth. Corruption had dealt more severely with them, than sepulchral Fires and smart Flames with those of burnt Bodies of old; for in the burnt Fragments of Urns which I have enquired into, altho I seem to find few Incisors or Shearers, yet the Dog Teeth and Grinders do notably resist those Fires.
In the Years of his Childhood he had languished under the Disease of his Country, the Rickets; after which notwithstanding many I have seen become strong and active Men; but whether any have attained unto very great Years the Disease is scarce so old as to afford good Observations. Whether the Children of the English Plantations be subject unto the same Infirmity, may be worth the observing. Whether Lameness and Halting do still encrease among the Inhabitants of Rovigno in Istria, I know not; yet scarce twenty Years ago Monsieur Du Loyr observed, that a third part of that People halted: but too certain it is, that the Rickets encreaseth among us; the Small-Pox grows more pernicious than the Great: the Kings Purse knows that the King's Evil grows more common. Quartan Agues are become no strangers in Ireland; more common and mortal in England: and tho the Ancients gave that Disease very good Words, yet now that Bell makes no strange sound which rings out for the Effects thereof.
Some think there were few Consumptions in the Old World, when Men lived much upon Milk; and that the ancient Inhabitants of this Island were less troubled with Coughs when they went naked, and slept in Caves and Woods, than Men now in Chambers and Feather-beds. Plato will tell us, that there was no such Disease as a Catarrh in Homer's time, and that it was but new in Greece in his Age. Polydore Virgil delivereth that Pleurisies were rare in England, who lived but in the days of Henry the Eighth. Some will allow no Diseases to be new, others think that many old ones are ceased; and that such which are esteemed new, will have but their time: However, the Mercy of God hath scattered the great heap of Diseases, and not loaded any one Country with all: some may be new in one Country which have been old in another. New Discoveries of the Earth discover new Diseases: for besides the common swarm, there are endemial and local Infirmities proper unto certain Regions, which in the whole Earth make no small number: and if Asia, Africa, and America should bring in their List, Pandoras Box would swell, and there must be a strange Pathology.
Most Men expected to find a consumed Kell, empty and bladder-like Guts, livid and marbled Lungs, and a withered Pericardium in this exuccous Corps: but some seemed too much to wonder that two Lobes of his Lungs adhered to his side; for the like I had often found in bodies of no suspected Consumptions or difficulty of Respiration. And the same more often happeneth in Men than other Animals; and some think, in Women than in Men: but the most remarkable I have met with, was in a Man, after a Cough of almost fifty Years, in whom all the Lobes adhered unto the Pleura, and each Lobe unto another; who having also been much troubled with the Gout, brake the Rule of Cardan, and died of the Stone in the Bladder. Aristotle makes a Query, Why some Animals cough as Man, some not, as Oxen. If coughing be taken as it consisteth of a natural and voluntary motion, including Expectoration and spitting out, it may be as proper unto Man as bleeding at the Nose; otherwise we find that Vegetius and Rural Writers have not left so many Medicines in vain against the Coughs of Cattel; and Men who perish by Coughs dye the Death of Sheep, Cats and Lyons: and tho Birds have no Midriff, yet we meet with divers Remedies in Arrianus against the Coughs of Hawks. And tho it might be thought, that all Animals who have Lungs do cough; yet in cetaceous Fishes, who have large and strong Lungs, the same is not observed; nor yet in oviparous Quadrupeds: and in the greatest thereof, the Crocodile, altho we read much of their Tears, we find nothing of that motion.
From the Thoughts of Sleep, when the Soul was conceived nearest unto Divinity, the Ancients erected an Art of Divination, wherein while they too widely expatiated in loose and inconsequent Conjectures, Hippocrates wisely considered Dreams as they presaged Alterations in the Body, and so afforded hints toward the preservation of Health, and prevention of Diseases; and therein was so serious as to advise Alteration of Diet, Exercise, Sweating, Bathing and Vomiting; and also so religious, as to order Prayers and Supplications unto respective Deities, in good Dreams unto Sol, Jupiter cœlestis, Jupiter opulentus, Minerva, Mercurius, and Apollo; in bad unto Tellus and the Heroes.
And therefore I could not but take notice how his Female Friends were irrationally curious so strictly to examine his Dreams, and in this low state to hope for the Fantasms of Health. He was now past the healthful Dreams of the Sun, Moon, and Stars in their Clarity and proper Courses. 'Twas too late to dream of Flying, of Limpid Fountains, Smooth Waters, white Vestments, and fruitful green Trees, which are the Visions of healthful Sleeps, and at good distance from the Grave.
And they were also too deeply dejected that he should dream of his dead Friends, inconsequently divining, that he would not be long from them; for strange it was not that he should sometimes dream of the dead whose Thoughts run always upon Death: beside, to dream of the dead, so they appear not in dark Habits, and take no thing away from us, in Hippocrates his Sense was of good signification:50 for we live by the dead, and every thing is or must be so before it becomes our Nourishment. And Cardan, who dream'd that he discoursed with his dead Father in the Moon, made thereof no mortal Interpretation: and even to dream that we are dead, was no condemnable Fantasm in old Oneirocriticism, as having a signification of Liberty, vacuity from Cares, exemption and freedom from Troubles, unknown unto the dead.
Some Dreams I confess may admit of easie and feminine Exposition: he who dream'd that he could not see his right Shoulder, might easily fear to lose the sight of his right Eye; he that before a Journey dream'd that his Feet were cut off, had a plain warning not to undertake his intended Journey. But why to dream of Lettuce should presage some ensuing Disease, why to eat Figs should signifie foolish Talk, why to eat Eggs great Trouble, and to dream of Blindness should be so highly commended, according to the Oneirocritical Verses of Astrampsychus and Nicephorus, I shall leave unto your Divination.
He was willing to quit the World alone and altogether, leaving no Earnest behind him for Corruption or Aftergrave, having small content in that common satisfaction to survive or live in another, but amply satisfied that his Disease should dye with himself, nor revive in a Posterity to puzzle Physick, and make sad Memento's of their Parent hereditary. Leprosie awakes not sometimes before Forty, the Gout and Stone often later; but consumptive and tabid Roots sprout more early, and at the fairest make seventeen Years of our Life doubtful before that Age. They that enter the World with original Diseases as well as Sin, have not only common Mortality but sick Traductions to destroy them, make commonly short Courses, and live not at length but in Figures; so that a sound Cæsarean Nativity may out-last a natural Birth, and a Knife may sometimes make way for a more lasting fruit than a Midwife; which makes so few Infants now able to endure the old Test of the River, and many to have feeble Children who could scarce have been married at Sparta, and those provident States who studied strong and healthful Generations; which happen but contingently in mere pecuniary Matches, or Marriages made by the Candle, wherein notwithstanding there is little redress to be hoped from an Astrologer or a Lawyer, and a good discerning Physician were like to prove the most successful Counsellor.
Julius Scaliger, who in a sleepless Fit of the Gout could make two hundred Verses in a Night, would have but five plain Words upon his Tomb. And this serious Person, tho no minor Wit, left the Poetry of his Epitaph unto others; either unwilling to commend himself, or to be judged by a Distich, and perhaps considering how unhappy great Poets have been in versifying their own Epitaphs; wherein Petrarcha, Dante, and Ariosto, have so unhappily failed, that if their Tombs should out-last their Works, Posterity would find so little of Apollo on them, as to mistake them for Ciceronian Poets.
In this deliberate and creeping progress unto the Grave, he was somewhat too young, and of too noble a mind, to fall upon that stupid Symptom observable in divers Persons near their Journeys end, and which may be reckoned among the mortal Symptoms of their last Disease; that is, to become more narrow minded, miserable and tenacious, unready to part with any thing when they are ready to part with all, and afraid to want when they have no time to spend; mean while Physicians, who know that many are mad but in a single depraved Imagination, and one prevalent Desipiency; and that beside and out of such single Deliriums a Man may meet with sober Actions and good Sense in Bedlam; cannot but smile to see the Heirs and concerned Relations, gratulating themselves in the sober departure of their Friends; and tho they behold such mad covetous Passages, content to think they dye in good Understanding, and in their sober Senses.
Avarice, which is not only Infidelity but Idolatry, either from covetous Progeny or questuary Education, had no Root in his Breast, who made good Works the Expression of his Faith, and was big with desires unto publick and lasting Charities; and surely where good Wishes and charitable Intentions exceed Abilities, Theorical Beneficency may be more than a Dream. They build not Castles in the Air who would build Churches on Earth; and tho they leave no such Structures here, may lay good Foundations in Heaven. In brief, his Life and Death were such, that I could not blame them who wished the like, and almost to have been himself; almost, I say; for tho we may wish the prosperous Appurtenances of others, or to be an other in his happy Accidents; yet so intrinsecal is every Man unto himself, that some doubt may be made, whether any would exchange his Being, or substantially become another Man.
He had wisely seen the World at home and abroad, and thereby observed under what variety Men are deluded in the pursuit of that which is not here to be found. And altho he had no Opinion of reputed Felicities below, and apprehended Men widely out in the estimate of such Happiness; yet his sober contempt of the World wrought no Democritism or Cynicism, no laughing or snarling at it, as well understanding there are not Felicities in this World to satisfie a serious Mind; and therefore to soften the stream of our Lives, we are fain to take in the reputed Contentations of this World, to unite with the Crowd in their Beatitudes, and to make our selves happy by Consortion, Opinion, or Co-existimation: for strictly to separate from received and customary Felicities, and to confine unto the rigor of Realities, were to contract the Consolation of our Beings unto too uncomfortable Circumscriptions.
Not to fear Death, nor desire it was short of his Resolution: to be dissolved, and be with Christ, was his dying ditty. He conceived his Thred long, in no long course of Years, and when he had scarce out-lived the second life of Lazarus; esteeming it enough to approach the Years of his Saviour, who so ordered his own humane State, as not to be old upon Earth.
But to be content with Death may be better than to desire it: a miserable Life may make us wish for Death, but a virtuous one to rest in it; which is the advantage of those resolved Christians, who looking on Death not only as the sting, but the period and end of Sin, the Horizon and Isthmus between this Life and a better, and the Death of this World but as a Nativity of another, do contentedly submit unto the common Necessity, and envy not Enoch or Elias.
Not to be content with Life is the unsatisfactory state of those which destroy themselves; who being afraid to live, run blindly upon their own Death, which no Man fears by Experience: and the Stoicks had a notable Doctrine to take away the fear thereof; that is, In such Extremities to desire that which is not to be avoided, and wish what might be feared; and so made Evils voluntary, and to suit with their own Desires, which took off the terror of them.
But the ancient Martyrs were not encouraged by such Fallacies; who, tho they feared not Death, were afraid to be their own Executioners; and therefore thought it more Wisdom to crucifie their Lusts than their Bodies, to circumcise than stab their Hearts, and to mortifie than kill themselves.
His willingness to leave this World about that Age when most Men think they may best enjoy it, tho paradoxical unto worldly Ears, was not strange unto mine, who have so often observed, that many, tho old, oft stick fast unto the World, and seem to be drawn like Cacus's Oxen, backward with great strugling and reluctancy unto the Grave. The long habit of Living makes meer Men more hardly to part with Life, and all to be nothing, but what is to come. To live at the rate of the old World, when some could scarce remember themselves young, may afford no better digested Death than a more moderate period. Many would have thought it an Happiness to have had their lot of Life in some notable Conjunctures of Ages past; but the uncertainty of future Times hath tempted few to make a part in Ages to come. And surely, he that hath taken the true Altitude of Things, and rightly calculated the degenerate state of this Age, is not like to envy those that shall live in the next, much less three or four hundred Years hence, when no Man can comfortably imagine what Face this World will carry: and therefore since every Age makes a step unto the end of all things, and the Scripture affords so hard a Character of the last Times; quiet Minds will be content with their Generations, and rather bless Ages past than be ambitious of those to come.
Tho Age had set no Seal upon his Face, yet a dim Eye might clearly discover Fifty in his Actions; and therefore since Wisdom is the gray Hair, and an unspotted Life old Age; altho his Years came short, he might have been said to have held up with longer Livers, and to have been Solomon's Old Man. And surely if we deduct all those days of our Life which we might wish unlived, and which abate the comfort of those we now live; if we reckon up only those days which God hath accepted of our Lives, a Life of good Years will hardly be a span long: the Son in this sense may out-live the Father, and none be climacterically old. He that early arriveth unto the Parts and Prudence of Age, is happily old without the uncomfortable Attendants of it; and 'tis superfluous to live unto gray Hairs, when in a precocious Temper we anticipate the Virtues of them. In brief, he cannot be accounted young who out-liveth the old Man. He that hath early arrived unto the measure of a perfect Stature in Christ, hath already fulfilled the prime and longest Intention of his Being: and one day lived after the perfect Rule of Piety, is to be preferred before sinning Immortality.
Although he attained not unto the Years of his Predecessors, yet he wanted not those preserving Virtues which confirm the thread of weaker Constitutions. Cautelous Chastity and crafty Sobriety were far from him; those Jewels were Paragon, without Flaw, Hair, Ice, or Cloud in him: which affords me an hint to proceed in these good Wishes and few Memento's unto you.
This work was published before January 1, 1923, and is in the public domain worldwide because the author died at least 100 years ago.