And I should yet say, more probably, that neither that which goes before nor that which follows after is at all of the appurtenances of death. We excuse ourselves falsely: and I find by experience that it is rather the impatience of the imagination of death that makes us impatient of pain, and that we find it doubly grievous as it threatens us with death. But reason accusing our cowardice for fearing a thing so sudden, so inevitable, and so insensible, we take the other as the more excusable pretence. All ills that carry no other danger along with them but simply the evils themselves, we treat as things of no danger: the toothache or the gout, painful as they are, yet being not reputed mortal, who reckons them in the catalogue of diseases? But let us presuppose that in death we principally regard the pain; as also there is nothing to be feared in poverty but the miseries it brings along with it of thirst, hunger, cold, heat, watching, and the other inconveniences it makes us suffer, still we have nothing to do with anything but pain. I will grant, and very willingly, that it is the worst incident of our being (for I am the man upon earth who the most hates and avoids it, considering that hitherto, I thank God, I have had so little traffic with it), but still it is in us, if not to annihilate, at least to lessen it by patience; and though the body and the reason should mutiny, to maintain the soul, nevertheless, in good condition. Were it not so, who had ever given reputation to virtue; valour, force, magnanimity, and resolution? where were their parts to be played if there were no pain to be defied? "Avida est periculi virtus." ["Courage is greedy of danger."--Seneca, De Providentia, c. 4] Were there no lying upon the hard ground, no enduring, armed at all points, the meridional heats, no feeding upon the flesh of horses and asses, no seeing a man's self hacked and hewed to pieces, no suffering a bullet to be pulled out from amongst the shattered bones, no sewing up, cauterising and searching of wounds, by what means were the advantage we covet to have over the vulgar to be acquired? 'Tis far from flying evil and pain, what the sages say, that of actions equally good, a man should most covet to perform that wherein there is greater labour and pain. "Non est enim hilaritate, nec lascivia, nec risu, aut joco comite levitatis, sed saepe etiam tristes firmitate et constantia sunt beati." ["For men are not only happy by mirth and wantonness, by laughter and jesting, the companion of levity, but ofttimes the serious sort reap felicity from their firmness and constancy." --Cicero, De Finib. ii. 10.] And for this reason it has ever been impossible to persuade our forefathers but that the victories obtained by dint of force and the hazard of war were not more honourable than those performed in great security by stratagem or practice: