Amongst those of the first of these two opinions, there has been great debate, what occasions are sufficient to justify the meditation of self-murder, which they call “A reasonable exit.”—­[ Diogenes Laertius, Life of Zeno.]—­For though they say that men must often die for trivial causes, seeing those that detain us in life are of no very great weight, yet there is to be some limit.  There are fantastic and senseless humours that have prompted not only individual men, but whole nations to destroy themselves, of which I have elsewhere given some examples; and we further read of the Milesian virgins, that by a frantic compact they hanged themselves one after another till the magistrate took order in it, enacting that the bodies of such as should be found so hanged should be drawn by the same halter stark naked through the city.  When Therykion tried to persuade Cleomenes to despatch himself, by reason of the ill posture of his affairs, and, having missed a death of more honour in the battle he had lost, to accept of this the second in honour to it, and not to give the conquerors leisure to make him undergo either an ignominious death or an infamous life; Cleomenes, with a courage truly Stoic and Lacedaemonian, rejected his counsel as unmanly and mean; “that,” said he, “is a remedy that can never be wanting, but which a man is never to make use of, whilst there is an inch of hope remaining”:  telling him, “that it was sometimes constancy and valour to live; that he would that even his death should be of use to his country, and would make of it an act of honour and virtue.”  Therykion, notwithstanding, thought himself in the right, and did his own business; and Cleomenes afterwards did the same, but not till he had first tried the utmost malevolence of fortune.  All the inconveniences in the world are not considerable enough that a man should die to evade them; and, besides, there being so many, so sudden and unexpected changes in human things, it is hard rightly to judge when we are at the end of our hope: 

              “Sperat et in saeva victus gladiator arena,
               Sit licet infesto pollice turba minax.”

["The gladiator conquered in the lists hopes on, though the
menacing spectators, turning their thumb, order him to die.” 
—­Pentadius, De Spe, ap.  Virgilii Catadecta.]

All things, says an old adage, are to be hoped for by a man whilst he lives; ay, but, replies Seneca, why should this rather be always running in a man’s head that fortune can do all things for the living man, than this, that fortune has no power over him that knows how to die?  Josephus, when engaged in so near and apparent danger, a whole people being violently bent against him, that there was no visible means of escape, nevertheless, being, as he himself says, in this extremity counselled by one of his friends to despatch himself, it was well for him that he yet maintained himself in hope, for fortune diverted the