Consolatio ad Apollonium

It is said that the Deity also bears witness to this. For tradition tells us that many for their righteousness have gained this gift from the gods. Most of these I shall pass over, having regard to due proportion in my composition; but I shall mention the most conspicuous, whose story is on the lips of all men.

First I shall relate for you the tale of Cleobis and Biton, the Argive youths.[*](Cf.Herodotus, i. 31, and Plutarch, Moralia, Frag. in vol. vii. p. 126 Bernardakis.) They say that their mother was priestess of Hera, and when the time had come for her to go up to the temple, and the mules that always drew her wagon were late in arriving, and the hour was pressing, these young men put themselves to the wagon and drew their mother to the temple; and she, overjoyed at the devotion of her sons, prayed that the best boon that man can receive be given them by the goddess. They then lay down to sleep and never arose again, the goddess granting them death as a reward for their devotion.

Of Agamedes and Trophonius, Pindar [*](Cf. Frag. 2 of Pindar (ed. Christ).) says that after building the temple at Delphi they asked Apollo for a reward, and he promised them to make payment on the seventh day, bidding them in the meantime to eat, drink, and be merry. They did what was commanded, and on the evening of the seventh day lay down to sleep and their life came to an end.

It is said that Pindar himself enjoined upon the

deputies of the Boeotians who were sent to consult the god that they should inquire, What is the best thing for mankind ? and the prophetic priestess made answer, that he himself could not be ignorant of it if the story which had been written about Trophonius and Agamedes were his; but if he desired to learn it by experience, it should be made manifest to him within a short time. As a result of this inquiry Pindar inferred that he should expect death, and after a short time his end came.

They say that the following incident happened to the Italian Euthynoüs.[*](The story comes from Crantor’s Consolatio, according to Cicero.) He was the son of Elysius, of Terina, a man foremost among the people there in virtue, wealth, and repute, and Euthynoüs came to his end suddenly from some unknown cause. Now it occurred to Elysius, as it might have occurred to anybody large property and estate. Being in perplexity as to how he might put his suspicions to the test, he visited a place where the spirits of the dead are conjured up, and having offered the preliminary sacrifice prescribed by custom, he lay down to sleep in the place, and had this vision. It seemed that his own father came to him, and that on seeing his father he related to him what had happened touching his son, and begged and besought his help to discover the man who was responsible for his son’s death. And his father said, It is for this that I am come. Take from this person here what he brings for you, and from this you will learn about everything over which you are now grieving. The person whom he indicated was a young man who followed him, resembling his son Euthynoüs and close to him in years and stature.

So Elysius asked who he was; and he said, I am the ghost of your son, and with these words he handed him a paper. This Elysius opened and saw written there these three lines:

Verily somehow the minds of men in ignorance wander; Dead now Euthynoüs lies; destiny so has decreed. Not for himself was it good that he live, nor yet for his parents.[*](Mullach, Frag. Philos. Graec. iii. p. 148; Cf. Cicero, Tusculan Disputations, i. 48 (115).)

Such, you observe, is the purport of the tales recorded in ancient writers.

If, however, death is really a complete destruction and dissolution of both body and soul (for this was the third of Socrates’ conjectures), even so it is not an evil. For, according to him, there ensues a sort of insensibility and a liberation from all pain and anxiety. For just as no good can attach to us in such a state, so also can no evil; for just as the good, from its nature, can exist only in the case of that which is and has substantiality, so it is also with the evil. But in the case of that which is not, but has been removed from the sphere of being, neither of them can have any real existence. Now those who have died return to the same state in which they were before birth; therefore, as nothing was either good or evil for us before birth, even so will it be with us after death. And just as all events before our lifetime were nothing to us, even so will all events subsequent to our lifetime be nothing to us. For in reality

No suffering affects the dead,[*](From the Philoctetes of Aeschylus; Cf. Nauck, Trag. Graec. Frag., Aeschylus, No. 255.)

since

Not to be born I count the same as death.[*](Euripides, Trojan Women, 636.)

For the condition after the end of life is the same as that before birth. But do you imagine that there is a difference between not being born at all, and being born and then passing away? Surely not, unless you assume also that there is a difference in a house or a garment of ours after its destruction, as compared with the time when it had not yet been fashioned. But if there is no difference in these cases, it is evident that there is no difference in the case of death, either, as compared with the condition before birth. Arcesilaus puts the matter neatly: This that we call an evil, death, is the only one of the supposed evils which, when present, has never caused anybody any pain, but causes pain when it is not present but merely expected. As a matter of fact, many people, because of their utter fatuity and their false opinion regarding death, die in their effort to keep from dying.[*](Cf. 107, A supra. ) Excellently does Epicharmus[*](Cf. Diels, Fragmente der Vorsokratiker, i. p. 122.) put it:

To be and not to be hath been his fate;

once more

Gone is he whence he came, earth back to earth, The soul on high. What here is evil ? Naught.

Cresphontes in some play of Euripides,[*](The Cresphontes; cf. Nauck, Trag. Graec. Frag., Euripides, No. 450.) speaking of Heracles, says:

For if he dwells beneath the depths of earth ’Mid lifeless shades, his vigour would be naught.

This you might rewrite and say,

For if he dwells beneath the depths of earth ’Mid lifeless shades, his dolour would be naught.

Noble also is the Spartan song[*](Bergk, Poet. Lyr. Graec.iii. p. 662.):

Here now are we; before us others throve, and others still straightway, But we shall never live to see their day;

and again:

Those who have died and who counted no honour the living or dying, Only to consummate both nobly were honour for them.[*](Ibid. iii. p. 516; Cf. Plutarch, Life of Pelopidas. chap. i. (p. 278 A).)

Excellently does Euripides [*](Suppliants, 1109.) say of those who patiently endure long illnesses:

I hate the men who would prolong their lives By foods and drinks and charms of magic art, Perverting nature’s course to keep off death; They ought, when they no longer serve the land, To quit this life, and clear the way for youth.

And Merope [*](Referred to the Cresphontes of Euripides; Cf. Nauck, Trag. Graec. Frag., Euripides, No. 454.) stirs the theatres by expressing manly sentiments when she speaks the following words:

Not mine the only children who have died, Nor I the only woman robbed of spouse; Others as well as I have drunk life’s dregs.

With this the following might be appropriately combined:

Where now are all those things magnificentGreat Croesus, lord of Lydia ? Xerxes, too, Who yoked the sullen neck of Hellespont ? Gone all to Hades and Oblivion’s house,[*](Author unknown; cf. Nauck, Trag. Graec. Frag., Adespota, No. 372, and Bergk, Poet. Lyr. Graec. iii. p. 739.)

and their wealth perished with their bodies.