Tusculan Disputations by Cicero (reading books for 7 year olds .txt) 📕

The case of our friend Pompey21 was something better: once, when he had been very ill at Naples, the Neapolitans, on his recovery, put crowns on their heads, as did those of Puteoli; the people flocked from the country to congratulate him⁠—it is a Grecian custom, and a foolish one; still it is a sign of good fortune. But the question is, had he died, would he have been taken from good, or from evil? Certainly from evil. He would not have been engaged in a war with his father-in-law;22 he would not have taken up arms before he was prepared; he would not have left his own house, nor fled from Italy; he would not, after the loss of his army, have fallen unarmed into the hands of slaves, and been put to death by them; his children would not have been destroyed; nor would his whole fortune have come into the possession of the conquerors. Did not he, then, who, if he had died at that time, would have died in all his glory, owe all the great and terrible misfortunes into which he subsequently fell to the prolongation of his life at that time?

These calamities are avoided by death, for even though they should never happen, there is a possibility that they may; but it never occurs to a man that such a disaster may befall him himself. Everyone hopes to be as happy as Metellus: as if the number of the happy exceeded that of the miserable; or as if there were any certainty in human affairs; or, again, as if there were more rational foundation for hope than fear. But should we grant them even this, that men are by death deprived of good things, would it follow that the dead are therefore in need of the good things of life, and are miserable on that account? Certainly they must necessarily say so. Can he who does not exist be in need of anything? To be in need of has a melancholy sound, because it in effect amounts to this⁠—he had, but he has not; he regrets, he looks back upon, he wants. Such are, I suppose, the distresses of one who is in need of. Is he deprived of eyes? to be blind is misery. Is he destitute of children? not to have them is misery. These considerations apply to the living, but the dead are neither in need of the blessings of life, nor of life itself. But when I am speaking of the dead, I am speaking of those who have no existence. But would anyone say of us, who do exist, that we want horns or wings? Certainly not. Should it be asked, why not? the answer would be, that not to have what neither custom nor nature has fitted you for would not imply a want of them, even though you were sensible that you had them not. This argument should be pressed over and over again, after that point has once been established, which, if souls are mortal, there can be no dispute about⁠—I mean, that the destruction of them by death is so entire as to remove even the least suspicion of any sense remaining. When, therefore, this point is once well grounded and established, we must correctly define what the term “to want” means, that there may be no mistake in the word. To want, then, signifies this: to be without that which you would be glad to have. For inclination for a thing is implied in the word want, excepting when we use the word in an entirely different sense, as we do when we say that a fever is wanting to anyone. For it admits of a different interpretation, when you are without a certain thing, and are sensible that you are without it, but yet can easily dispense with having it. “To want,” then, is an expression which you cannot apply to the dead, nor is the mere fact of wanting something necessarily lamentable. The proper expression ought to be, “that they want a good,” and that is an evil.

But a living man does not want a good unless he is distressed without it; and yet we can easily understand how any man alive can be without a kingdom. But this cannot be predicated of you with any accuracy: it might have been asserted of Tarquin, when he was driven from his kingdom. But when such an expression is used respecting the dead, it is absolutely unintelligible. For to want implies to be sensible, but the dead are insensible, therefore the dead can be in no want.

But what occasion is there to philosophize here in a matter with which we see that philosophy is but little concerned? How often have not only our generals but whole armies rushed on certain death! But if it had been a thing to be feared, L. Brutus would never have fallen in fight to prevent the return of that tyrant whom he had expelled; nor would Decius the father have been slain in fighting with the Latins; nor would his son when engaged with the Etruscans, nor his grandson with Pyrrhus, have exposed themselves to the enemy’s darts. Spain would never have seen, in one campaign, the Scipios fall fighting for their country; nor would the plains of Cannae have witnessed the death of Paulus and Geminus, or Venusia that of Marcellus; nor would the Latins have beheld the death of Albinus, nor the Leucanians that of Gracchus. But are any of these miserable now? Nay, they were not so even at the first moment after they had breathed their last, nor can anyone be miserable after he has lost all sensation. Oh, but the mere circumstance of being without sensation is miserable. It might be so if being without sensation were the same thing as wanting it. But as it is evident there can be nothing of any kind in