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

we should seem to be too much influenced by self-love. But should we suspect our departed friends to be under those evils, which they are generally imagined to be, and to be sensible of them, then such a suspicion would give us intolerable pain; and accordingly I wished, for my own sake, to pluck up this opinion by the roots, and on that account I have been perhaps somewhat more prolix than was necessary. A. More prolix than was necessary? Certainty not, in my opinion. For I was induced, by the former part of your speech, to wish to die; but, by the latter, sometimes not to be unwilling, and at others to be wholly indifferent about it. But the effect of your whole argument is, that I am convinced that death ought not to be classed among the evils. M. Do you, then, expect that I am to give you a regular peroration, like the rhetoricians, or shall I forego that art? A. I would not have you give over an art which you have set off to such advantage; and you were in the right to do so, for, to speak the truth, it also has set you off. But what is that peroration? For I should be glad to hear it, whatever it is. M.

It is customary, in the schools, to produce the opinions of the immortal Gods on death. Nor are these opinions the fruits of the imagination alone of the lecturers, but they have the authority of Herodotus and many others. Cleobis and Biton are the first they mention, sons of the Argive priestess; the story is a well-known one. As it was necessary that she should be drawn in a chariot to a certain annual sacrifice, which was solemnized at a temple some considerable distance from the town, and the cattle that were to draw the chariot had not arrived, those two young men whom I have just mentioned, pulling off their garments and anointing their bodies with oil, harnessed themselves to the yoke. And in this manner the priestess was conveyed to the temple, and when the chariot had arrived at the proper place, she is said to have entreated the Goddess to bestow on them, as a reward for their piety, the greatest gift that a God could confer on man. And the young men, after having feasted with their mother, fell asleep, and in the morning they were found dead. Trophonius and Agamedes are said to have put up the same petition, for they, having built a temple to Apollo at Delphi, offered supplications to the God, and desired of him some extraordinary reward for their care and labor, particularizing nothing but asking for whatever was best for men. Accordingly, Apollo signified to them that he would bestow it on them in three days, and on the third day at daybreak they were found dead. And so they say that this was a formal decision pronounced by that God to whom the rest of the deities have assigned the province of divining with an accuracy superior to that of all the rest.

There is also a story told of Silenus, who, when taken prisoner by Midas, is said to have made him this present for his ransom⁠—namely, that he informed him25 that never to have been born was by far the greatest blessing that could happen to man, and that the next best thing was to die very soon; which very opinion Euripides makes use of in his Cresphontes, saying,

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 Terinaesus 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 he 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. Menoeceus29 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.

From hence they proceed to instances of a fresher date. Harmodius and Aristogiton are in everybody’s mouth; the memory of Leonidas the Lacedaemonian 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