The Best of the World's Classics (All 10 Volumes). Henry Cabot Lodge
sees more and further, sees that it is passing to a better state, while that body whose vision is duller, does not see it? I, indeed, am transported with eagerness to see your fathers, whom I have respected and loved; nor in truth is it those only I desire to meet whom I myself have known; but those also of whom I have heard or read, and have myself written. Whither, indeed, as I proceed, no one assuredly should easily force me back, nor, as they did with Pelias, cook me again to youth. For if any god should grant me that from this period of life I should become a child again and cry in the cradle, I should earnestly refuse it; nor in truth should I like, after having run, as it were, my course, to be called back to the starting-place from the goal. For what comfort has life? What trouble has it not, rather? But grant that it has; yet it assuredly has either satiety or limitation (of its pleasures). For I am not disposed to lament the loss of life, which many men, and those learned men too, have often done; neither do I regret that I have lived, since I have lived in such a way that I conceive I was not born in vain; and from this life I depart as from a temporary lodging, not as from a home.
For nature has assigned it to us as an inn to sojourn in, not a place of habitation. Oh, glorious day! when I shall depart to that divine company and assemblage of spirits, and quit this troubled and polluted scene. For I shall go not only to those great men of whom I have spoken before, but also to my son Cato, than whom never was better man born, nor more distinguished for pious affection, whose body was burned by me, whereas, on the contrary, it was fitting that mine should be burned by him. But his soul not deserting me, but oft looking back, no doubt departed to those regions whither it saw that I myself was destined to come. This, tho a distress to me, I seemed patiently to endure; not that I bore it with indifference, but I comforted myself with the recollection that the separation and distance between us would not continue long. For these reasons, O Scipio (since you said that you with Lælius were accustomed to wonder at this), old age is tolerable to me, and not only not irksome, but even delightful. And if I am wrong in this, that I believe the souls of men to be immortal, I willingly delude myself; nor do I desire that this mistake, in which I take pleasure, should be wrested from me as long as I live; but if I, when dead, shall have no consciousness, as some narrow-minded philosophers imagine, I do not fear lest dead philosophers should ridicule this my delusion. But if we are not destined to be immortal, yet it is a desirable thing for a man to expire at his fit time. For, as nature prescribes a boundary to all other things, so does she also to life. Now old age is the consummation of life, just as of a play, from the fatigue of which we ought to escape, especially when satiety is super-added. This is what I had to say on the subject of old age, to which may you arrive! that, after having experienced the truth of those statements which you have heard from me, you may be enabled to give them your approbation.
II
ON THE DEATH OF HIS DAUGHTER TULLIA[22]
Yes, my dear Servius, I could indeed wish you had been with me, as you say, at the time of my terrible trial. How much it was in your power to help me if you had been here, by sympathizing with, and I may almost say, sharing equally in my grief, I readily perceive from the fact that after reading your letter I now feel myself considerably more composed; for not only was all that you wrote just what is best calculated to soothe affliction, but you yourself in comforting me showed that you too had no little pain at heart. Your son Servius, however, has made it clear, by every kindly attention which such an occasion would permit of, both how great his respect was for myself and also how much pleasure his kind feeling for me was likely to give you; and you may be sure that, while such attentions from him have often been more pleasant to me, they have never made me more grateful.
It is not, however, only your arguments and your equal share—I may almost call it—in this affliction which comforts me, but also your authority; because I hold it shame in me not to be bearing my trouble in a way that you, a man endowed with such wisdom, think it ought to be borne. But at times I feel broken down, and I scarcely make any struggle against my grief, because those consolations fail me which under similar calamities were never wanting to any of those other people whom I put before myself as models for imitation. Both Fabius Maximus, for example, when he lost a son who had held the consulship, the hero of many a famous exploit; and Lucius Paulus, from whom two were taken in one week; and your own kinsman Gallus; and Marcus Cato, who was deprived of a son of the rarest talents and the rarest virtue—all these lived in times when their individual affliction was capable of finding a solace in the distinctions they used to earn from their country.
For me, however, after being stript of all those distinctions which you yourself recall to me, and which I had won for myself by unparalleled exertions, only that one solace remained which has been torn away. My thoughts were not diverted by work for my friends, or by the administration of affairs of state; there was no pleasure in pleading in the courts; I could not bear the very sight of the Senate House; I felt, as was indeed too true, that I had lost all the harvest of both my industry and my success. But whenever I wanted to recollect that all this was shared with you and other friends I could name, and whenever I was breaking myself in and forcing my spirit to bear these things with patience, I always had a refuge to go to where I might find peace, and in whose words of comfort and sweet society I could rid me of all my pains and griefs. Whereas now, under this terrible blow, even those old wounds which seemed to have healed up are bleeding afresh; for it is impossible for me now to find such a refuge from my sorrows at home in the business of the state as in those days I did in that consolation of home, which was always in store whenever I came away sad from thoughts of state to seek for peace in her happiness. And so I stay away both from home and from public life; because home now is no more able to make up for the sorrow I feel when I think of our country than our country is for my sorrow at home. I am therefore looking forward all the more eagerly to your coming, and long to see you as early as may possibly be; no greater alleviation can be offered me than a meeting between us for friendly intercourse and conversation. I hope, however, that your return is to take place, as I hear it is, very shortly. As for myself, while there are abundant reasons for wanting to see you as soon as possible, my principal one is in order that we may discuss together beforehand the best method of conduct for present circumstances, which must entirely be adapted to the wishes of one man only, a man nevertheless who is far-seeing and generous, and also, as I think I have thoroughly ascertained, to me not at all ill-disposed and to you extremely friendly. But admitting this, it is still a matter for much deliberation what is the line—I do not say of action, but of keeping quiet—that we ought by his good leave and favor to adopt. Farewell!
III
OF BRAVE AND ELEVATED SPIRITS[23]
A spirit altogether brave and elevated is chiefly discernible by two characters. The first consists in a low estimate of mere outward circumstances, since it is convinced that a man ought to admire, desire, or court nothing but what is virtuous and becoming; and that he ought to succumb to no man, nor to any perturbation either of spirit or fortune. The other thing is that, possest of such a spirit as I have just mentioned, you should perform actions which are great and of the greatest utility, but extremely arduous, full of difficulties and danger both to life and the many things which pertain to life.
In the latter of those two characters consist all the glory, the majesty, and, I add, the utility; but the causes and the efficient means that form great men is in the former, which contains the principles that elevate the soul, and gives it a contempt for temporary considerations. Now, this very excellence consists in two particulars: you are to deem that only to be good is to be virtuous, and that you be free from all mental irregularity. For we are to look upon it as the character of a noble and an elevated soul, to slight all those considerations that the generality of mankind account great and glorious, and to despise them, upon firm and durable principles; while strength of mind and greatness