Whose groans, bewailings, and whose bitter cries,
With grief incessant rent the very skies.
I do not deny pain to be pain—for were that the case, in what would courage consist?—but I say it should be assuaged by patience, if there be such a thing as patience: if there be no such thing, why do we speak so in praise of philosophy? or why do we glory in its name? Does pain annoy us? Let it sting us to the heart: if you are without defensive armor, bare your throat to it; but if you are secured by Vulcanian armor, that is to say by resolution, resist it. Should you fail to do so, that guardian of your honor, your courage, will forsake and leave you.—By the laws of Lycurgus, and by those which were given to the Cretans by Jupiter, or which Minos established under the direction of Jupiter, as the poets say, the youths of the State are trained by the practice of hunting, running, enduring hunger and thirst, cold and heat. The boys at Sparta are scourged so at the altars that blood follows the lash in abundance; nay, sometimes, as I used to hear when I was there, they are whipped even to death; and yet not one of them was ever heard to cry out, or so much as groan. What, then? Shall men not be able to bear what boys do? and shall custom have such great force, and reason none at all?
XV. There is some difference between labor and pain; they border upon one another, but still there is a certain difference between them. Labor is a certain exercise of the mind or body, in some employment or undertaking of serious trouble and importance; but pain is a sharp motion in the body, disagreeable to our senses.—Both these feelings, the Greeks, whose language is more copious than ours, express by the common name of Πόνος: therefore they call industrious men painstaking, or, rather, fond of labor; we, more conveniently, call them laborious; for laboring is one thing, and enduring pain another. You see, O Greece! your barrenness of words, sometimes, though you think you are always so rich in them. I say, then, that there is a difference between laboring and being in 78pain. When Caius Marius had an operation performed for a swelling in his thigh, he felt pain; when he headed his troops in a very hot season, he labored. Yet these two feelings bear some resemblance to one another; for the accustoming ourselves to labor makes the endurance of pain more easy to us. And it was because they were influenced by this reason that the founders of the Grecian form of government provided that the bodies of their youth should be strengthened by labor, which custom the Spartans transferred even to their women, who in other cities lived more delicately, keeping within the walls of their houses; but it was otherwise with the Spartans.
The Spartan women, with a manly air,
Fatigues and dangers with their husbands share;
They in fantastic sports have no delight,
Partners with them in exercise and fight.
And in these laborious exercises pain interferes sometimes. They are thrown down, receive blows, have bad falls, and are bruised, and the labor itself produces a sort of callousness to pain.
XVI. As to military service (I speak of our own, not of that of the Spartans, for they used to march slowly to the sound of the flute, and scarce a word of command was given without an anapæst), you may see, in the first place, whence the very name of an army (exercitus33) is derived; and, secondly, how great the labor is of an army on its march: then consider that they carry more than a fortnight’s provision, and whatever else they may want; that they carry the burden of the stakes,34 for as to shield, sword, or helmet, they look on them as no more encumbrance than their own limbs, for they say that arms are the limbs of a soldier, and those, indeed, they carry so commodiously that, when there is occasion, they throw down their burdens, and use their arms as readily as their limbs. Why need I mention the exercises of the legions? And how great the labor is which is undergone in the running, encounters, shouts! Hence it is that their minds are worked 79up to make so light of wounds in action. Take a soldier of equal bravery, but undisciplined, and he will seem a woman. Why is it that there is this sensible difference between a raw recruit and a veteran soldier? The age of the young soldiers is for the most part in their favor; but it is practice only that enables men to bear labor and despise wounds. Moreover, we often see, when the wounded are carried off the field, the raw, untried soldier, though but slightly wounded, cries out most shamefully; but the more brave, experienced veteran only inquires for some one to dress his wounds, and says,
Patroclus, to thy aid I must appeal
Ere worse ensue, my bleeding wounds to heal;
The sons of Æsculapius are employ’d,
No room for me, so many are annoy’d.
XVII. This is certainly Eurypylus himself. What an experienced man!—While his friend is continually enlarging on his misfortunes, you may observe that he is so far from weeping that he even assigns a reason why he should bear his wounds with patience.
Who at his enemy a stroke directs,
His sword to light upon himself expects.
Patroclus, I suppose, will lead him off to his chamber to bind up his wounds, at least if he be a man: but not a word of that; he only inquires how the battle went:
Say how the Argives bear themselves in fight?
And yet no words can show the truth as well as those, your deeds and visible sufferings.
Peace! and my wounds bind up;
but though Eurypylus could bear these afflictions, Æsopus could not,
Where Hector’s fortune press’d our yielding troops;
and he explains the rest, though in pain. So unbounded is military glory in a brave man! Shall, then, a veteran soldier be able to behave in this manner, and shall a wise and learned man not be able? Surely the latter might be 80able to bear pain better, and in no small degree either. At present, however, I am confining myself to what is engendered by practice and discipline. I am not yet come to speak of reason and philosophy. You may often hear of old women living without victuals for three or four days; but take away a wrestler’s provisions but for one day, and he will implore the aid of Jupiter Olympius, the very God for whom he exercises himself: he will cry out that he cannot endure it. Great is the force of custom! Sportsmen will continue whole nights in the snow; they will bear being almost frozen upon the mountains. From practice boxers will not so much as utter a groan, however bruised by the cestus. But what do you think of those to whom a victory in the Olympic games seemed almost on a par with the ancient consulships of the Roman people? What wounds will the gladiators bear, who are either barbarians, or the very dregs of mankind! How do they, who are trained to it, prefer being wounded to basely avoiding it! How often do they prove that they consider nothing but the giving satisfaction to their masters or to the people! for when covered with wounds, they send to their masters to learn their pleasure: if it is their will, they are ready to lie down and die. What gladiator, of even moderate reputation, ever gave a sigh? who ever turned pale? who ever disgraced himself either in the actual combat, or even when about to die? who that had been defeated ever drew in his neck to avoid the stroke of death? So great is the force of practice, deliberation, and custom! Shall this, then, be done by
A Samnite rascal, worthy of his trade;
and shall a man born to glory have so soft a part in his soul as not to be able to fortify it by reason and reflection? The sight of the gladiators’ combats is by some looked on as cruel and inhuman, and I do not know, as it is at present managed, but it may be so; but when the guilty fought, we might receive by our ears perhaps (but certainly by our eyes we could not) better training to harden us against pain and death.
XVIII. I have now said enough about the effects of exercise, custom, and careful meditation. Proceed we now 81to consider the force of reason, unless you have something to reply to what has been said.
A. That I should interrupt you! By no means; for your discourse has brought me over to your opinion. Let the Stoics, then, think it their business to determine whether pain be an evil or not, while they endeavor to show by some strained and trifling conclusions, which are nothing to the purpose, that pain is no evil. My opinion is, that whatever it is, it is not so great as it appears; and I say, that men