When man is born, ’tis fit, with solemn show,
We speak our sense of his approaching woe;
With other gestures and a different eye,
Proclaim our pleasure when he’s bid to die.26
There is something like this in Crantor’s Consolation; for he says that Terinæsus of Elysia, when he was bitterly lamenting the loss of his son, came to a place of divination to be informed why he was visited with so great affliction, and received in his tablet these three verses:
Thou fool, to murmur at Euthynous’ death!
The blooming youth to fate resigns his breath:
The fate, whereon your happiness depends,
At once the parent and the son befriends.27
On these and similar authorities they affirm that the question has been determined by the Gods. Nay, more; Alcidamas, an ancient rhetorician of the very highest reputation, wrote even in praise of death, which he endeavored to establish by an enumeration of the evils of life; and his Dissertation has a great deal of eloquence in it; but 62he was unacquainted with the more refined arguments of the philosophers. By the orators, indeed, to die for our country is always considered not only as glorious, but even as happy: they go back as far as Erechtheus,28 whose very daughters underwent death, for the safety of their fellow-citizens: they instance Codrus, who threw himself into the midst of his enemies, dressed like a common man, that his royal robes might not betray him, because the oracle had declared the Athenians conquerors, if their king was slain. Menœceus29 is not overlooked by them, who, in compliance with the injunctions of an oracle, freely shed his blood for his country. Iphigenia ordered herself to be conveyed to Aulis, to be sacrificed, that her blood might be the cause of spilling that of her enemies.
XLIX. From hence they proceed to instances of a fresher date. Harmodius and Aristogiton are in everybody’s mouth; the memory of Leonidas the Lacedæmonian and Epaminondas the Theban is as fresh as ever. Those philosophers were not acquainted with the many instances in our country—to give a list of whom would take up too much time—who, we see, considered death desirable as long as it was accompanied with honor. But, notwithstanding this is the correct view of the case, we must use much persuasion, speak as if we were endued with some higher authority, in order to bring men to begin to wish to die, or cease to be afraid of death. For if that last day does not occasion an entire extinction, but a change of abode only, what can be more desirable? And if it, on the other hand, destroys, and absolutely puts an end to us, what can be preferable to the having a deep sleep fall on us, in the midst of the fatigues of life, and being thus overtaken, to sleep to eternity? And, should this really 63be the case, then Ennius’s language is more consistent with wisdom than Solon’s; for our Ennius says,
Let none bestow upon my passing bier
One needless sigh or unavailing tear.
But the wise Solon says,
Let me not unlamented die, but o’er my bier
Burst forth the tender sigh, the friendly tear.30
But let us, if indeed it should be our fate to know the time which is appointed by the Gods for us to die, prepare ourselves for it with a cheerful and grateful mind, thinking ourselves like men who are delivered from a jail, and released from their fetters, for the purpose of going back to our eternal habitation, which may be more emphatically called our own; or else to be divested of all sense and trouble. If, on the other hand, we should have no notice given us of this decree, yet let us cultivate such a disposition as to look on that formidable hour of death as happy for us, though shocking to our friends; and let us never imagine anything to be an evil which is an appointment of the immortal Gods, or of nature, the common parent of all. For it is not by hazard or without design that we have been born and situated as we have. On the contrary, beyond all doubt there is a certain power which consults the happiness of human nature; and this would neither have produced nor provided for a being which, after having gone through the labors of life, was to fall into eternal misery by death. Let us rather infer that we have a retreat and haven prepared for us, which I wish we could crowd all sail and arrive at; but though the winds should not serve, and we should be driven back, yet we shall to a certainty arrive at that point eventually, though somewhat later. But how can that be miserable for one which all must of necessity undergo? I have given you a peroration, that you might not think I had overlooked or neglected anything.
A. I am persuaded you have not; and, indeed, that peroration has confirmed me.
64M. I am glad it has had that effect. But it is now time to consult our health. To-morrow, and all the time we continue in this Tusculan villa, let us consider this subject; and especially those portions of it which may ease our pain, alleviate our fears, and lessen our desires, which is the greatest advantage we can reap from the whole of philosophy.
BOOK II.
ON BEARING PAIN.
I. Neoptolemus, in Ennius, indeed, says that the study of philosophy was expedient for him; but that it required limiting to a few subjects, for that to give himself up entirely to it was what he did not approve of. And for my part, Brutus, I am perfectly persuaded that it is expedient for me to philosophize; for what can I do better, especially as I have no regular occupation? But I am not for limiting my philosophy to a few subjects, as he does; for philosophy is a matter in which it is difficult to acquire a little knowledge without acquainting yourself with many, or all its branches, nor can you well take a few subjects without selecting them out of a great number; nor can any one, who has acquired the knowledge of a few points, avoid endeavoring with the same eagerness to understand more. But still, in a busy life, and in one mainly occupied with military matters, such as that of Neoptolemus was at that time, even that limited degree of acquaintance with philosophy may be of great use, and may yield fruit, not perhaps so plentiful as a thorough knowledge of the whole of philosophy, but yet such as in some degree may at times deliver us from the dominion of our desires, our sorrows, and our fears; just as the effect of that discussion which we lately maintained in my Tusculan villa seemed to be that a great contempt of death was engendered, which contempt is of no small efficacy towards delivering the mind from fear; for whoever dreads what cannot be avoided can by no means live with a quiet and tranquil mind. But he who is under no 65fear of death, not only because it is a thing absolutely inevitable but also because he is persuaded that death itself hath nothing terrible in it, provides himself with a very great resource towards a happy life. However, I am not tolerant that many will argue strenuously against us; and, indeed, that is a thing which can never be avoided, except by abstaining from writing at all. For if my Orations, which were addressed to the judgment and approbation of the people (for that is a popular art, and the object of oratory is popular applause), have been criticised by some people who are inclined to withhold their praise from everything but what they are persuaded they can attain to themselves, and who limit their ideas of good speaking by the hopes which they conceive of what they themselves may attain to, and who declare, when they are overwhelmed with a flow of words and sentences, that they prefer the utmost poverty of thought and expression to that plenty and copiousness (from which arose the Attic kind of oratory, which they who professed it were strangers to, though they have now been some time silenced, and laughed out of the very courts of justice), what may I not expect, when at present I cannot have the least countenance from the people by whom I used to be upheld before? For philosophy is satisfied with a few judges, and of her own accord industriously avoids the multitude, who are jealous of it, and utterly displeased with it; so that, should any one undertake to cry down the whole of it, he would have the people on his side; while, if he should attack that school which I particularly profess, he would have great assistance from those of the other philosophers.
II. But I have answered the detractors