λέγεται δὲ τούτοις μαρτυρεῖν καὶ τὸ θεῖον. πολλοὺς γὰρ παρειλήφαμεν διʼ εὐσέβειαν παρὰ θεῶν ταύτης τυχόντας τῆς δωρεᾶς. ὧν τοὺς μὲν ἄλλους φειδόμενος τῆς συμμετρίας τοῦ συγγράμματος παραλείψω μνησθήσομαι δὲ τῶν ὄντων ἐμφανεστάτων καὶ πᾶσι διὰ στόματος. πρῶτα δή σοι τὰ περὶ Κλέοβιν καὶ Βίτωνα τοὺς Ἀργείους νεανίσκους διηγήσομαι. φασὶ γὰρ τῆς μητρὸς αὐτῶν ἱερείας οὔσης τῆς Ἥρας ἐπειδὴ τῆς εἰς τὸν νεὼν ἀναβάσεως ἧκεν καιρός, τῶν ἑλκόντων τὴν ἀπήνην ὀρέων ὑστερησάντων καὶ τῆς ὥρας ἐπειγούσης, τούτους· ὑποδύντας ὑπὸ τὴν ἀπήνην ἀγαγεῖν εἰς τὸ ἱερὸν τὴν μητέρα, τὴν δʼ ὑπερησθεῖσαν τῇ τῶν υἱῶν εὐσεβείᾳ κατεύξασθαι τὸ κράτιστον αὐτοῖς; παρὰ τῆς θεοῦ δοθῆναι τῶν ἐν ἀνθρώποις, τοὺς δὲ κατακοιμηθέντας μηκέτʼ ἀναστῆναι, τῆς θεοῦ τὸν θάνατον αὐτοῖς τῆς εὐσεβείας ἀμοιβὴν δωρησαμένης. καὶ περὶ Ἀγαμήδους δὲ καὶ Τροφωνίου φησὶ Πίνδαρος τὸν νεὼν τὸν ἐν Δελφοῖς οἰκοδομήσαντας αἰτεῖν παρὰ τοῦ Ἀπόλλωνος μισθόν, τὸν δʼ αὐτοῖς ἐπαγγείλασθαι εἰς ἑβδόμην ἡμέραν ἀποδώσειν, ἐν τοσούτῳ δʼ εὐωχεῖσθαι παρακελεύσασθαι· τοὺς δὲ ποιήσαντας τὸ προσταχθὲν τῇ ἑβδόμῃ νυκτὶ κατακοιμηθέντας τελευτῆσαι. λέγεται δὲ καὶ αὐτῷ Πινδάρῳ ἐπισκήψαντι τοῖς παρὰ τῶν Βοιωτῶν πεμφθεῖσιν εἰς θεοῦ πυθέσθαι τί ἄριστόν ἐστιν ἀνθρώποις ἀποκρίνασθαι τὴν πρόμαντιν ὅτι οὐδʼ αὐτὸς ἀγνοεῖ, εἴ γε τὰ γραφέντα περὶ Τροφωνίου καὶ Ἀγαμήδους ἐκείνου ἐστίν· εἰ δὲ καὶ πειραθῆναι βούλεται, μετʼ οὐ πολὺ ἔσεσθαι αὐτῷ πρόδηλον. καὶ οὕτω πυθόμενον τὸν Πίνδαρον συλλογίζεσθαι τὰ πρὸς τὸν θάνατον, διελθόντος δʼ ὀλίγου χρόνου τελευτῆσαι. τὰ δὲ περὶ τὸν Ἰταλὸν Εὐθύνοον τοιαῦτά φασι γενέσθαι. εἶναι μὲν γὰρ αὐτὸν Ἠλυσίου πατρὸς Τεριναίου, τῶν ἐκεῖ πρώτου καὶ ἀρετῇ καὶ πλούτῳ καὶ δόξῃ, τελευτῆσαι δʼ ἐξαπίνης αἰτίᾳ τινὶ ἀδήλῳ. τὸν οὖν Ἠλύσιον εἰσελθεῖν ὅπερ ἴσως κἂν ἄλλον εἰσῆλθε, μήποτʼ εἴη φαρμάκοις ἀπολωλώς· τοῦτον γὰρ εἶναι μόνον αὐτῷ ἐπʼ οὐσίᾳ πολλῇ καὶ χρήμασιν. ἀποροῦντα δʼ ὅτῳ τρόπῳ βάσανον λάβοι τούτων, ἀφικέσθαι ἐπί τι ψυχομαντεῖον , προθυσάμενον δʼ ὡς νόμος ἐγκοιμᾶσθαι καὶ ἰδεῖν ὄψιν τοιάνδε. δόξαι παραγενέσθαι τὸν πατέρα τὸν ἑαυτοῦ ἰδόντα δὲ διεξέρχεσθαι πρὸς αὐτὸν περὶ τῆς τύχης τῆς κατὰ τὸν υἱόν, καὶ ἀντιβολεῖν τε καὶ δεῖσθαι συνεξευρεῖν τὸν αἴτιον τοῦ θανάτου. καὶ τὸν ἐπὶ τούτῳ φάναι ἥκω. ἀλλὰ δέξαι παρὰ τοῦδʼ ἅ σοι φέρει, ἐκ γὰρ τούτων ἅπαντʼ εἴσῃ ὧν πέρι λυπῇ εἶναι δʼ ὃν ἐσήμηνε νεανίσκον ἑπόμενον αὐτῷ, ἐμφερῆ τε τῷ υἱῷ καὶ τὰ τοῦ χρόνου τε καὶ τὰ τῆς ἡλικίας ἐγγύς. ἐρέσθαι οὖν ὅστις εἴη. καὶ τὸν φάναι δαίμων τοῦ υἱέος σου, καὶ οὕτω δὴ ὀρέξαι οἱ γραμματίδιον. ἀνειλήσαντα οὖν αὐτὸ ἰδεῖν ἐγγεγραμμένα τρία ταῦτα ἧ που νηπιέῃσιν ἀλύουσιν φρένες ἀνδρῶν. / Εὐθύνοος κεῖται μοιριδίῳ θανάτῳ. / οὐκ ἦν γὰρ ζώειν καλὸν αὐτῷ οὐδὲ γονεῦσι. / Τοιαῦτα δή σοι καὶ τὰ τῶν διηγημάτων τῶν παρὰ τοῖς ἀρχαίοις ἀναγεγραμμένων.
The Gods themselves bear witness to the truth of this, for many have obtained death as a gratuity from them. The less famous instances I will pass by, that I may not be prolix, and only mention those who are the most celebrated and in all men’s mouths. And in the first place, I will relate what befell Biton and Cleobis, two young men of Argos. They report that their mother being the priestess of Juno, and the time being come that she was to go up to the temple to perform the rites of the Goddess, and those whose office it was to draw her chariot tarrying longer than usual, these two young men harnessed themselves and took it up, and so carried their mother to the temple. She, being extremely taken with the piety of her sons, petitioned the Goddess that she would bestow upon them the best present that could be given to men; accordingly she cast them into that deep sleep out of which they never awoke, taking this way to recompense their ’filial zeal with death. Pindar writes of Agamedes and Trophonius, that after they had built a temple at Delphi, they requested of Apollo a reward for their work. It was answered them that they should have it within seven days, but in the mean while they were commanded to live freely and indulge their genius; accordingly they obeyed the dictate, and the seventh night they died in their beds. It is said also of Pindar, that when the deputies of the Boeotians were sent to consult the oracle, he desired them to enquire of it which was the best thing amongst men, and that the Priestess of the tripod gave them this answer,—that he could not be ignorant of it, if he was the author of those writings concerning Agamedes and Trophonius; but if he desired personally to know, it should in a little time be made manifest to him; and that Pindar hearing this prepared himself for the stroke of Fate and died in a short time after. Of Euthynous the Italian there is this memorable story, that he died suddenly, without anybody’s knowing the cause of his death. His father was Elysius the Terinean, who was a man of the first condition for his estate and virtue, being rich and honorable, and this being his only son and heir to all his fortune, which was very great, he had a strong jealousy upon him that he was poisoned, and not knowing how he should come to the information of it, he went into the vault where they invoke the dead, and after having offered sacrifice, as it is enjoined by the law, he slept in the place; when all things were in a midnight silence, he had this vision. His father appeared to him, to whom after having related his lamentable misfortune, he earnestly desired the ghost that he would assist him in finding out the cause. He answered that he was come on purpose to do it. But first, saith he, receive from this one what he hath brought thee, and thereby thou wilt understand the reason of all thy sorrow. The person that the father meant was very like to Euthynous both for years and stature; and the question being put to him who he was, he answered, I am the genius of thy son; and at the same time he reached out a book to him, which he opened and found these verses written therein:— ’Tis ignorance makes wretched men to err; / Fate did to happiness thy son prefer. / By destined death Euthynous seized we see; / So ’twas the better both for him and thee. / These are the stories which the ancientstell us.
εἴ γε μὴν ὁ θάνατος τελεία τίς ἐστι φθορὰ καὶ διάλυσις τοῦ τε σώματος καὶ τῆς ψυχῆς τὸ τρίτον γὰρ ἦν τοῦτο τῆς Σωκρατικῆς εἰκασίας, οὐδʼ οὕτω κακόν ἐστιν· ἀναισθησία γάρ τις κατʼ αὐτὸν γίγνεται καὶ πάσης ἀπαλλαγὴ λύπης καὶ φροντίδος. ὥσπερ γὰρ οὔτʼ ἀγαθὸν ἡμῖν ἔπεστιν οὕτως οὐδὲ κακόν· περὶ γὰρ τὸ ὂν καὶ τὸ ὑφεστηκὸς καθάπερ τὸ ἀγαθὸν πέφυκε γίγνεσθαι, τὸν αὐτὸν τρόπον καὶ τὸ κακόν· περὶ δὲ τὸ μὴ ὂν ἀλλʼ ἠρμένον ἐκ τῶν ὄντων οὐδέτερον τούτων ὑπάρχει. εἰς τὴν αὐτὴν οὖν τάξιν οἱ τελευτήσαντες καθίστανται τῇ πρὸ τῆς γενέσεως. ὥσπερ οὖν οὐδὲν ἦν ἡμῖν πρὸ τῆς γενέσεως οὔτʼ ἀγαθὸν οὔτε κακόν, οὕτως οὐδὲ μετὰ τὴν τελευτήν. καὶ καθάπερ τὰ πρὸ ἡμῶν οὐδὲν ἦν πρὸς ἡμᾶς, οὕτως οὐδὲ τὰ μεθʼ ἡμᾶς οὐδὲν ἔσται πρὸς ἡμᾶς ἄλγος γὰρ ὄντως οὐδὲν ἅπτεται νεκροῦ. / τὸ γὰρ μὴ γενέσθαι τῷ θανεῖν ἴσον λέγω. / ἡ γὰρ αὐτὴ κατάστασίς ἐστι τῇ πρὸ τῆς γενέσεως ἡ μετὰ τὴν τελευτήν. ἀλλʼ οἴει σὺ διαφορὰν εἶναι μὴ γενέσθαι ἢ γενόμενον ἀπογενέσθαι; εἰ μὴ καὶ τῆς οἰκίας καὶ τῆς ἐσθῆτος ἡμῶν μετὰ τὴν φθορὰν ὑπολαμβάνεις τινὰ διαφορὰν εἶναι πρὸς τὸν ὃν οὐδέπω κατεσκευάσθη χρόνον. εἰ δʼ ἐπὶ τούτων οὐδὲν ἔστι, δῆλον ὡς οὐδʼ ἐπὶ τοῦ θανάτου πρὸς τὴν πρὸ τῆς γενέσεως; κατάστασιν ἔστι διαφορά. χάριεν γὰρ τὸ τοῦ Ἀρκεσιλάου. τοῦτο φησὶ τὸ λεγόμενον κακὸν ὁ θάνατος μόνον τῶν ἄλλων τῶν νενομισμένων κακῶν παρὸν μὲν οὐδένα πώποτʼ ἐλύπησεν, ἀπὸν δὲ καὶ προσδοκώμενον λυπεῖ. τῷ γὰρ ὄντι πολλοὶ διὰ τὴν οὐδένειαν καὶ τὴν πρὸς τὸν θάνατον διαβολὴν ἀποθνῄσκουσιν, ἵνα μὴ ἀποθάνωσι καλῶς οὖν ὁ Ἐπίχαρμος συνεκρίθη φησὶ καὶ διεκρίθη καὶ ἀπῆνθεν ὅθεν ἦνθε πάλιν, γᾶ μὲν εἰς γᾶν, πνεῦμα δʼ ἄνω. τί τῶνδε χαλεπόν; οὐδέ ἔν. ὁ Κρεσφόντης δέ που ὁ παρὰ τῷ Εὐριπίδῃ περὶ τοῦ Ἡρακλέους λέγων εἰ μὲν γὰρ οἰκεῖ φησί νερτέρας ὑπὸ χθονός / ἐν τοῖσιν οὐκέτʼ οὖσιν, οὐδὲν ἂν σθένοι / τοῦτο μεταποιήσας εἴποις ἄν εἰ μὲν γὰρ οἰκεῖ νερτέρας ὑπὸ χθονός / ἐν τοῖσιν οὐκέτʼ οὖσιν, οὐδὲν ἂν πάθοι / γενναῖον δὲ καὶ τὸ Λακωνικὸν νῦν ἄμμες, πρόσθʼ ἄλλοι ἐθάλεον, αὐτίκα δʼ / ἄλλοι, / ὧν ἄμμες γενεὰν οὐκέτʼ ἐποψόμεθα / καὶ πάλιν οἳ θάνον οὐ τὸ ζῆν θέμενοι καλὸν οὐδὲ τὸ / θνῄσκειν, / ἀλλὰ τὸ ταῦτα καλῶς ἀμφότερʼ ἐκτελέσαι / πάνυ δὲ καλῶς καὶ ὁ Εὐριπίδης ἐπὶ τῶν τὰς μακρὰς νοσηλείας ὑπομενόντων φησὶ μισῶ δʼ ὅσοι χρῄζουσιν ἐκτείνειν βίον, / βρωτοῖσι καὶ ποτοῖσι καὶ μαγεύμασι / παρεκτρέποντες ὀχετὸν ὥστε μὴ θανεῖν. / οὓς χρῆν, ἐπειδὰν μηδὲν ὠφελῶσι γῆν, / θανόντας ἔρρειν κἀκποδὼν εἶναι νέοις. / ἡ δὲ Μερόπη λόγους ἀνδρώδεις προφερομένη κινεῖ τὰ θέατρα, λέγουσα τοιαῦτα τεθνᾶσι παῖδες οὐκ ἐμοὶ μόνῃ βροτῶν, / οὐδʼ ἀνδρὸς ἐστερήμεθʼ ἀλλὰ μυρίαι / τὸν αὐτὸν ἐξήντλησαν ὡς ἐγὼ βίον / τούτοις γὰρ οἰκείως ἄν τις ταῦτα συνάψειε ποῦ γὰρ τὰ σεμνὰ κεῖνα, ποῦ δὲ Λυδίας / μέγας δυνάστης Κροῖσος ἢ Ξέρξης βαρὺν / ζεύξας θαλάσσης αὐχένʼ Ἑλλησποντίας; / ἅπαντες ᾍδαν ἦλθον καὶ Λάθας δόμους, / τῶν χρημάτων ἅμα τοῖς σώμασι διαφθαρέντων.
But lastly, if death be the entire dissipation of soul and body (which was the third part of Socrates’s comparison), even then it cannot be an evil. For this would produce a privation of sense, and consequently a complete freedom from all solicitude and care; and if no good, so no evil would befall us. For good and evil alike must by nature inhere in that which has existence and essence; but to that which is nothing, and wholly abolished out of the nature of things, neither of the two can belong. Therefore, when men die, they return to the same condition they were in before they were born. For as, before we came into the world, we were neither sensible of good nor afflicted with evil, so it will be when we leave it; and as those things which preceded our birth did not concern us, so neither will those things which are subsequent to our death:— The dead secure from sorrow safe do lie, / ’Tis the same thing not to be born and die. /
For it is the same state of existence after death as it was before we were born. Unless perhaps you will make a difference between having no being at all and the utter extinction of it, after the same manner that you make a distinction between an house and a garment after they are ruined and worn out, and at the time before the one was built and the other made. And if in this case there is no difference, it is plain that there is none between the state before we were born and that after we are dead. It is elegantly said by Arcesilaus, that death, which is called an evil, hath this peculiarly distinct from all that are thought so, that when it is present it gives us no disturbance, but when remote and in expectation only, it is then that it afflicts us. And indeed many out of the poorness of their spirit, having entertained most injurious opinions of it, have died even to prevent death. Epicharmus hath said excellently to this purpose: It was united, it is now dissolved; it returns back whence it came,—earth to earth, the spirit to regions above. What in all this is grievous Nothing at all. But that which Cresphontes in Euripides saith of Hercules,— For if he dwells below, beneath the earth, / With those whose life is gone, his strength is nought, / I would have changed into these words,— For if he dwells below, beneath the earth, / With those whose life is gone, his woes are o’er. / This Laconic too is very noble:— Others before and after us will be, Whose age we’re not permitted e’er to see. And again:— These neither did live handsomely nor die, / Though both should have been done with decency. / But Euripides hath spoken incomparably well of those who labor under daily indispositions:— I hate the man who studies to defeat / The power of death with artificial meat, / To baffle and prevent his fate does think, / And lengthens out his life with magic drink. / Whereas, when he a burden doth become, / Then he should die, because lie’s troublesome. / Old age in modesty should then give place, / And so make way unto a brisker race. / But Merope moved the passion of the theatre with these masculine expressions:— My sons by death are ravished from my side, / And I’m a widow, who was once a bride. / I am not thus selected to be crossed, / Others their sons and husbands too have lost. / And we may not incongruously add these:— What is become of that magnificence? / Where is King Croesus with his opulence? / Or where is Xerxes with his mighty pride, / Who with a bridge did curb the raging tide? / Inhabitants of darkness they became, / And now are living only in their fame. / Their riches have perished with their bodies.
νὴ Δίʼ ἀλλὰ τοὺς πολλοὺς κινεῖ πρὸς τὰ πένθη καὶ τοὺς θρήνους ὁ ἄωρος θάνατος ἀλλὰ καὶ οὗτος οὕτως ἐστὶν εὐπαραμύθητος, ὥστε καὶ ὑπὸ τῶν τυχόντων ποιητῶν συνεωρᾶσθαι καὶ τετυχηκέναι παραμυθίας. θέασαι γὰρ· οἷα περὶ τούτου φησὶ τῶν κωμικῶν τις πρὸς τὸν ἐπὶ τῷ ἀώρῳ λυπούμενον θανάτῳ εἶτʼ εἰ μὲν ᾔδεις ὅττι τοῦτον τὸν βίον, / ὃν οὐκ ἐβίωσε, ζῶν διευτύχησεν ἄν, / ὁ θάνατος οὐκ εὔκαιρος· εἰ δʼ ἤνεγκεν αὖ / οὗτος ὁ βίος τι τῶν ἀνηκέστων, ἴσως / ὁ θάνατος αὐτὸς σοῦ γέγονεν εὐνούστερος / ἀδήλου οὖν ὄντος πότερον συμφερόντως ἀνεπαύσατο τὸν βίον ἐκλιπὼν καὶ μειζόνων ἀπολυθεὶς κακῶν ἢ οὔ, χρὴ μὴ φέρειν οὕτω βαρέως ὡς ἀπολωλεκότας πάνθʼ ὅσων ᾠήθημεν τεύξεσθαι παρʼ αὐτοῦ. οὐ φαύλως γὰρ ἂν δόξειεν ὁ παρὰ τῷ ποιητῇ Ἀμφιάραος παραμυθεῖσθαι τὴν Ἀρχεμόρου μητέρα δυσχεραίνουσαν ὅτι νήπιος ὢν ὁ παῖς καὶ ἄγαν ἄωρος ἐτελεύτησε. φησὶ γὰρ οὕτως ἔφυ μὲν οὐδεὶς ὅστις οὐ πονεῖ βροτῶν. / θάπτει τε τέκνα χἄτερʼ αὖ κτᾶται νέα, / αὐτός τε θνήσκει· καὶ τάδʼ ἄχθονται βροτοὶ / εἰς γῆν φέροντες γῆν. ἀναγκαίως δʼ ἔχει / βίον θερίζειν ὥστε κάρπιμον στάχυν, / καὶ τὸν μὲν εἶναι τὸν δὲ μή. τί ταῦτα δεῖ / στένειν, ἅπερ δεῖ κατὰ φύσιν διεκπερᾶν; / δεινὸν γὰρ οὐδὲν τῶν ἀναγκαίων βροτοῖς /
Yes, we may say, but an untimely death from many doth extort groans and passionate complaints. But the way to dry up these sorrows is so expedite and easy, that every vulgar poet hath prescribed it. Consider what consolation a comedian puts in the mouth of one who comforts another upon so sad an occasion:— If this with certainty thou could’st have known, / That Fortune always would have kindness shown, / That nothing but what’s good would him befall, / His death thou justly might’st untimely call. / But if calamities were imminent, / And Death the fatal mischief did prevent, / To give to things the character that’s due, / Death was the most obliging of the two. /
It therefore being uncertain whether it was for his advantage that he departed this life and was freed from all the miseries that attend it, we had thereby lost all that we fancied we could enjoy in him whilst he was living. And Amphiaraus in the poet doth not do amiss when he consoles the mother of Archemorus, who was even sick with grief for the untimely death of her infant son. He speaks.:— There is no man whom sorrow doth not seize; / Our children die while others we beget. / At last we die ourselves, and mortals grieve / As they give dust to dust; but human life / Must needs be reaped like a full crop of corn. / One man must live, another die: why weep / For this, which by necessity must be? / There is no hardship in necessity. /
καθόλου γὰρ χρὴ διανοεῖσθαι πάντα τινὰ καὶ πρὸς αὑτὸν καὶ πρὸς ἄλλον διεξιόντα μετὰ σπουδῆς; ὡς οὐχ ὁ μακρότατος βίος ἄριστος ἀλλʼ ὁ σπουδαιότατος οὐδὲ γὰρ ὁ πλεῖστα κιθαρῳδήσας ἢ ῥητορεύσας ἢ κυβερνήσας ἀλλʼ ὁ καλῶς ἐπαινεῖται. τὸ γὰρ καλὸν οὐκ ἐν μήκει χρόνου θετέον, ἀλλʼ ἐν ἀρετῇ καὶ τῇ καιρίῳ συμμετρίᾳ τοῦτο γὰρ εὔδαιμον καὶ θεοφιλὲς εἶναι νενόμισται. διὰ τοῦτο γοῦν τοὺς ὑπεροχωτάτους τῶν ἡρώων καὶ φύντας ἀπὸ θεῶν πρὸ γήρως ἐκλιπόντας τὸν βίον οἱ ποιηταὶ παρέδοσαν ἡμῖν, ὥσπερ κἀκεῖνον ὃν περὶ κῆρι φίλει Ζεὺς τʼ αἰγίοχος καὶ Ἀπόλλων / παντοίην φιλότητʼ, οὐδʼ ἵκετο γήραος; οὐδόν / τὴν γὰρ εὐκαιρίαν μᾶλλον, οὐ τὴν εὐγηρίαν πανταχῆ θεωροῦμεν πρωτεύουσαν. καὶ γὰρ φυτῶν ἄριστα τὰ πλείστας καρπῶν ἐν βραχεῖ φορὰς ποιούμενα, καὶ ζῴων ἀφʼ ὧν ἐν οὐ πολλῷ χρόνῳ πολλὴν πρὸς τὸν βίον ὠφέλειαν ἔχομεν. τό τε πολὺ δήπουθεν ἢ μικρὸν οὐδὲν διαφέρειν δοκεῖ πρὸς τὸν ἄπειρον ἀφορῶσιν αἰῶνα. τὰ γὰρ χίλια καὶ τὰ μύρια κατὰ Σιμωνίδην ἔτη στιγμὴ τίς ἐστιν ἀόριστος, μᾶλλον δὲ μόριόν τι βραχύτατον στιγμῆς. ἐπεὶ καὶ τῶν ζῴων ἐκείνων, ἅπερ ἱστοροῦσι περὶ τὸν Πόντον γιγνόμενα τὴν ζωὴν ἔχειν ἡμερησίαν, ἕωθεν μὲν γεννώμενα, μέσης δʼ ἡμέρας ἀκμάζοντα, δείλης δὲ γηρῶντα καὶ τελειοῦντα τὸ ζῆν, οὐχὶ κἀκείνων ἦν ἂν τὸ καθʼ ἡμᾶς πάθος τοῦτο, εἴπερ ψυχή τις ἀνθρωπίνη καὶ λογισμὸς ἑκάστοις ἐνῆν, καὶ ταὐτὰ δήπου γʼ ἂν συνέπιπτεν, ὥστε τὰ πρὸ μέσης τῆς ἡμέρας ἐκλείποντα θρήνους παρέχειν καὶ δάκρυα; τὰ δὲ διημερεύσαντα πάντως ἂν εὐδαιμονίζεσθαι; μέτρον γὰρ τοῦ βίου τὸ καλόν, οὐ τὸ τοῦ χρόνου μῆκος,
In general, every one should meditate seriously with himself, and have the concurrence of other men’s opinions with his own, that it is not the longest life which is the best, but that which is the most virtuous. For that musician is not to be commended who plays upon variety of instruments, nor that orator that makes multiplicity of speeches, nor the pilot that conducts many ships, but he of each faculty that doth one of them well; for the beauty of a thing doth not consist in length of time, but in the virtue and seasonable moderation wherewith it is transacted. This is that which is called happy and grateful to the Gods. And for this reason it is that poets celebrate those who have died before they have become old, and propose them for examples, as the most excellent men and of divine extraction, as him for instance, Beloved by Jove and him who gilds the skies, / Yet short his date of life. /
And we see in every thing that preference is not given so much to age as to maturity. For amongst trees and plants, those are accounted the most generous which bring forth abundance of fruit, and that early ripe. And amongst living creatures too, those are the most valued which supply us with the accommodations of life in a short time. Be sides, if we compare the space of our life with eternity we shall find no difference betwixt long and short; for according to Simonides, thousands and millions of years are but as a point to what is infinite, or rather the smallest part of that point. They report that about Pontus there are some creatures of such an extempore being that the whole term of their life is confined within the space of a day; for they are brought forth in the morning, are in the prime of their existence at noon, grow old at night, and then die. Dost thou not think that if these had the soul and reason of a man, they would be so affected, and that things would happen to them after the same manner as to us?—that those who died before the meridian would be lamented with tears and groans?—and that we should call them happy who lived their day out? For the measure of a man’s life is the well spending of it, and not the length.
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