Cicero's Tusculan Disputations. Marcus Tullius Cicero
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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 any one. 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.
XXXVII. But what occasion is there to philosophize 49here 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 Cannæ 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 any one 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 that which has no existence, what can there be afflicting to that which can neither feel want nor be sensible of anything? We might be said to have repeated this over too often, only that here lies all that the soul shudders at from the fear of death. For whoever can clearly apprehend that which is as manifest as the light—that when both soul and body are consumed, and there is a total destruction, then that which was an animal becomes nothing—will clearly see that there is no difference between a Hippocentaur, which never had existence, and King Agamemnon, and that M. Camillus is no more concerned about this present civil war than I was at the sacking of Rome, when he was living.
XXXVIII. Why, then, should Camillus be affected with the thoughts of these things happening three hundred and fifty years after his time? And why should I be uneasy it I were to expect that some nation might possess itself of this city ten thousand years hence? Because so great is our regard for our country, as not to be measured by our own feeling, but by its own actual safety.
50Death, then, which threatens us daily from a thousand accidents, and which, by reason of the shortness of life, can never be far off, does not deter a wise man from making such provision for his country and his family as he hopes may last forever; and from regarding posterity, of which he can never have any real perception, as belonging to himself. Wherefore a man may act for eternity, even though he be persuaded that his soul is mortal; not, indeed, from a desire of glory, which he will be insensible of, but from a principle of virtue, which glory will inevitably attend, though that is not his object. The process, indeed, of nature is this: that just in the same manner as our birth was the beginning of things with us, so death will be the end; and as we were noways concerned with anything before we were born, so neither shall we be after we are dead. And in this state of things where can the evil be, since death has no connection with either the living or the dead? The one have no existence at all, the other are not yet affected by it. They who make the least of death consider it as having a great resemblance to sleep; as if any one would choose to live ninety years on condition that, at the expiration of sixty, he should sleep out the remainder. The very swine would not accept of life on those terms, much less I. Endymion, indeed, if you listen to fables, slept once on a time on Latmus, a mountain of Caria, and for such a length of time that I imagine he is not as yet awake. Do you think that he is concerned at the Moon’s being in difficulties, though it was by her that he was thrown into that sleep, in order that she might kiss him while sleeping. For what should he be concerned for who has not even any sensation? You look on sleep as an image of death, and you take that on you daily; and have you, then, any doubt that there is no sensation in death, when you see there is none in sleep, which is its near resemblance?
XXXIX. Away, then, with those follies, which are little better than the old women’s dreams, such as that it is miserable to die before our time. What time do you mean? That of nature? But she has only lent you life, as she might lend you money, without fixing any certain time for its repayment. Have you any grounds of complaint, 51then, that she recalls it at her pleasure? for you received it on these terms. They that complain thus allow that if a young child dies, the survivors ought to bear his loss with equanimity; that if an infant in the cradle dies, they ought not even to utter a complaint; and yet nature has been more severe with them in demanding back what she gave. They answer by saying that such have not tasted the sweets of life; while the other had begun to conceive hopes of great happiness, and, indeed, had begun to realize them. Men judge better in other things, and allow a part to be preferable to none. Why do they not admit the same estimate in life? Though Callimachus does not speak amiss in saying that more tears had flowed from Priam than his son; yet they are thought happier who die after they have reached old age. It would be hard to say why; for I do not apprehend that any one, if a longer life were granted to him, would find it happier. There is nothing more agreeable to a man than prudence, which old age most certainly bestows on a man, though it may strip him of everything else. But what age is long, or what is there at all long to a man? Does not
Old age, though unregarded, still attend
On childhood’s pastimes, as the cares of men?
But because there is nothing beyond old age, we call that long: all these things are said to be long or short, according to the proportion of time they were given us for. Artistotle saith there is a kind of insect near the river Hypanis, which runs from a certain part of Europe into the Pontus, whose life consists but of one day; those that die at the eighth hour die in full age; those who die when the sun sets are very old, especially when the days are at the longest. Compare our longest life with eternity, and we shall be found almost as short-lived as those little animals.
XL. Let us, then, despise all these follies—for what softer name can I give to such levities?—and let us lay the foundation of our happiness in the strength and greatness of our minds, in a contempt and disregard of all earthly things, and in the practice of every virtue. For at present we are enervated by the softness of our imaginations, 52so that, should we leave this world before the promises of our fortune-tellers are made good to us, we should think ourselves deprived of some great advantages, and seem disappointed and forlorn. But if, through life, we are in continual suspense, still expecting, still desiring, and are in continual pain and torture, good Gods! how pleasant must that journey be which ends in security and ease! How pleased am I with Theramenes! Of how exalted a soul does he appear! For, although we never read of him without tears, yet that illustrious man is not to be lamented in his death, who, when he had been imprisoned by the command of the thirty tyrants, drank off, at one draught, as if he had been thirsty, the poisoned cup, and threw the remainder out of it with such force that it sounded as it fell; and then, on hearing the sound of the drops, he said, with a smile, “I drink this to the most excellent Critias,” who had been his most bitter enemy; for it is customary among the Greeks, at their banquets, to name the person to whom they intend to deliver the cup. This celebrated man was pleasant to the last, even when he had received the poison into his bowels, and truly foretold the death of that man whom he named when he drank the poison, and that death soon followed. Who that thinks death an evil could approve of the evenness of temper in this great man at the instant of dying? Socrates came, a few years after, to the same prison and the same cup by as great iniquity on the part of his judges as the tyrants displayed when they executed Theramenes. What a speech is that which Plato makes