Consolatio ad Apollonium

Keeping these things before our mind, we shall rid ourselves of the useless and vain extremes of mourning, since the time remaining of our life is altogether short. We must therefore be chary of it, so that we may live it in cheerfulness of spirit and without the disturbance of mournful griefs, by giving up the outward signs of sorrow and by bethinking ourselves of the care of our bodies and the welfare of those who live with us. It is a good thing also to call to mind the arguments which most likely we have sometimes employed with relatives or friends [*](Cf. Cicero, Tusculan Disputations, iii. 29-30 (71-74).) who found themselves in similar calamities, when we tried to comfort them and to persuade them to bear the usual happenings of life in the usual way and a man’s lot like a man; and it is a good thing, too, not to put ourselves in the position of being able to help others to find relief from grief, but ourselves to have no profit in recalling the means through which we must cure the soul’s distress—by healing remedies of reason [*](Cf. Aeschylus, Agamemnon,, 848.)—since we should postpone anything else rather than the putting aside of grief. And yet one poet [*](Hesiod, Works and Days, 414.) says that the man who in any matter puts off till to-morrow is wrestling with destruction—a proverb which is repeated among all men. Much more, I think, is this true of the man who puts over to a future time the experiences which his soul finds so troublesome and so hard to face.

It is a good thing, too, to contemplate those men who nobly and high-mindedly and calmly have been resigned to the deaths which have befallen their sons—Anaxagoras of Clazomenae, Demosthenes of Athens, Dion of Syracuse, King Antigonus, and very

Of these, Anaxagoras,[*](Cf. Aelian, Varia Historia, iii. 2; Galen, v. p. 418 (ed. Kuhn); Cicero, Tusculan Disputations, iii. 14 (30) and 24 (58); Valerius Maximus, v 10. ext. 3.) according to the traditional story, was talking about natural philosophy in conversation with his friends, when he heard from one of the messengers, who were sent to bring him the news, of the end which had befallen his son. He stopped for a moment and then said to those present, I knew that I had begotten a son who was mortal.

Pericles,[*](Cf. Plutarch, Life of Pericles, chap. xxxvi. (p. 172 c); Aelian, Varia Historia, ix. 6; Valerius Maximus, v. 10, ext. 1.) who was called the Olympian because of his surpassing power of reasoning and of understanding, learned that both his sons, Paralus and Xanthippus, had passed from life. Protagoras describes his conduct in these words: His sons were comely youths, but though they died within seven days of each other, he bore their deaths without repining. For he continued to hold to that serenity from which day by day he added greatly to his credit of being blest by Fortune and untroubled by sorrow, and to his high repute with the people at large. For each and every man, as he beheld Pericles bearing his sorrows so stoutly, felt that he was high-minded and manful and his own superior, being only too well aware of what would be his own helplessness under such circumstances. For Pericles, immediately after the tidings about his two sons, none the less placed the garland upon his head, according to the time-honoured custom at Athens, and, clad in garb of white, harangued the people,

taking lead in good counsel,

Xenophon, [*](Cf. Aelian, Varia Historia, iii. 3; Diogenes Laertius, ii. 54; Valerius Maximus, v. 10, ext. 2.) the follower of Socrates, was once offering sacrifice when he learned from the messengers who had come from the field of battle that his son Gryllus had met his death while fighting. He took the garland from his head and questioned them as to how he had died. When the messengers reported that he died nobly, displaying the greatest valour and after slaying many of the enemy, Xenophon was completely silent for a few moments while mastering his emotion by the power of reason, and then, replacing the gai’land, he completed the sacrifice, remarking to the messengers, I prayed to the gods, not that my son should be immortal or even long of life (for it is not clear whether it be of advantage so), but that he should be brave and patriotic; and so it has come to pass.

Dion [*](Cf. Plutarch, Life of Dion, chap. lv. (p. 982 c): Aelian, Varia Historia, iii. 4.) of Syracuse was sitting in consultation with his friends, when there arose, in the house a commotion and a great screaming, and upon inquiring the cause and hearing what had happened—that his son had fallen from the roof and been killed—he was not at all disconcerted, but commanded the corpse to be given over to the women for the usual preparation for burial, and he himself did not leave off the discussion in which he was engaged.

His example, they say, Demosthenes [*](Cf. Plutarch, Life of Demosthenes, chap. xxii. (p. 855 D), and Cicero, Tusculan Disputations, iii. 26 (63).) the orator emulated when he lost his only and much-loved daughter, of whom Aeschines, [*](Or. iii. (Against Ctesiphon) 77 (p. 64).) thinking to reproach

Antigonus [*](Antigonus Gonatas; cf. Aelian, Varia Historia, iii. 5.) the king, on learning of the death of his son Alcyoneus, which had occurred in the line of battle, gazed proudly upon the messengers who had brought news of the calamity, and, after waiting for a moment, said, bowing his head, Not so very early, Alcyoneus, have you departed this life, since you always rushed so recklessly against the enemy without a thought either of your own safety or of my counsels.

The whole world wonders at these men and admires them for their nobility of mind, but others have not the ability to imitate them in practice because of that weakness of spirit which results from lack of education. But although there are so many examples, which have been handed down to us through both Greek and Roman history, of men who have behaved nobly and honourably at the deaths of their relatives, yet what has been said will suffice to induce you to put aside mourning, which is the most distressing of all things, and also the fruit [*](Antigonus Gonatas; cf. Aelian, Varia Historia, iii. 5.)