And so that soft place in his soul obeys his reason, just as an abashed soldier does his stern commander.
XXII. The man, then, in whom absolute wisdom exists (such a man, indeed, we have never as yet seen, but the philosophers have described in their writings what sort of man he will be, if he should exist); such a man, or at least that perfect and absolute reason which exists in him, will have the same authority over the inferior part as a good parent has over his dutiful children, he will bring it to obey his nod, without any trouble or difficulty. He will rouse himself, prepare and arm himself to oppose pain as he would an enemy. If you inquire what arms he will provide himself with, they will be contention, encouragement, discourse with himself; he will say thus to himself, Take care that you are guilty of nothing base, languid, or unmanly. He will turn over in his mind [pg 358] all the different kinds of honour. Zeno of Elea will occur to him, who suffered everything rather than betray his confederates in the design of putting an end to the tyranny. He will reflect on Anaxarchus, the pupil of Democritus, who having fallen into the hands of Nicocreon king of Cyprus, without the least entreaty for mercy, or refusal, submitted to every kind of torture. Calanus the Indian will occur to him, an ignorant man and a barbarian, born at the foot of Mount Caucasus, who committed himself to the flames by his own free, voluntary act. But we, if we have the tooth-ache, or a pain in the foot, or if the body be any ways affected, cannot bear it. For our sentiments of pain, as well as pleasure, are so trifling and effeminate, we are so enervated and relaxed by luxuries, that we cannot bear the sting of a bee without crying out. But Caius Marius, a plain country-man, but of a manly soul, when he had an operation performed on him, as I mentioned above, at first refused to be tied down; and he is the first instance of any one's having had an operation performed on him without being tied down. Why, then, did others bear it afterwards? Why, from the force of example. You see, then, that pain exists more in opinion than in nature, and yet the same Marius gave a proof that there is something very sharp in pain, for he would not submit to have the other thigh cut. So that he bore his pain with resolution as a man; but, like a reasonable person, he was not willing to undergo any greater pain without some necessary reason. The whole, then, consists in this, that you should have command over yourself. I have already told you what kind of command this is; and by considering what is most consistent with patience, fortitude, and greatness of soul, a man not only restrains himself, but somehow or other mitigates even pain itself.
XXIII. Even as in a battle, the dastardly and timorous soldier throws away his shield on the first appearance of an enemy, and runs as fast as he can, and on that account loses his life sometimes, though he has never received even one wound, when he who stands his ground has nothing of the sort happen to him; so, they who cannot bear the appearances of pain, throw themselves away, and give themselves up to affliction and dismay; but they that oppose it, often come off more than a match for it. For the body has a certain [pg 359] resemblance to the soul: as burdens are more easily borne the more the body is exerted, while they crush us if we give way; so the soul by exerting itself resists the whole weight that would oppress it; but if it yields, it is so pressed, that it cannot support itself. And if we consider things truly, the soul should exert itself in every pursuit, for that is the only security for its doing its duty. But this should be principally regarded in pain, that we must not do anything timidly, or dastardly, or basely, or slavishly, or effeminately, and above all things we must dismiss and avoid that Philoctetean sort of outcry. A man is allowed sometimes to groan, but yet seldom; but it is not permissible even in a woman to howl; for such a noise as this is forbidden, by the twelve tables, to be used even at funerals. Nor does a wise or brave man ever groan, unless when he exerts himself to give his resolution greater force, as they who run in the stadium make as much noise as they can. The wrestlers, too, do the same when they are training; and the boxers, when they aim a blow with the cestus at their adversary, give a groan, not because they are in pain, or from a sinking of their spirits, but because their whole body is put upon the stretch by the throwing out of these groans, and the blow comes the stronger.
XXIV. What! they who would speak louder than ordinary, are they satisfied with working their jaws, sides, or tongue, or stretching the common organs of speech and utterance? the whole body and every muscle is at full stretch, if I may be allowed the expression, every nerve is exerted to assist their voice. I have actually seen the knees of Marcus Antonius touch the ground when he was speaking with vehemence for himself, with relation to the Varian law. For as the engines you throw stones or darts with, throw them out with the greater force the more they are strained and drawn back; so it is in speaking, running, or boxing, the more people strain themselves, the greater their force. Since, therefore, this exertion has so much influence—if in a moment of pain groans help to strengthen the mind, let us use them; but if they be groans of lamentation, if they be the expression of weakness or abjectness, or unmanly weeping, then I should scarcely call him a man who yielded to them. For even supposing that such groaning could give any ease, it still [pg 360] should be considered, whether it were consistent with a brave and resolute man. But, if it does not ease our pain, why should we debase ourselves to no purpose? for what is more unbecoming in a man than to cry like a woman? But this precept which is laid down with respect to pain is not confined to it; we should apply this exertion of the soul to everything else. Is anger inflamed? is lust excited? we must have recourse to the same citadel, and apply to the same arms; but since it is pain which we are at present discussing, we will let the other subjects alone. To bear pain, then, sedately and calmly, it is of great use to consider with all our soul, as the saying is, how noble it is to do so, for we are naturally desirous (as I said before, but it cannot be too often repeated) and very much inclined to what is honourable, of which, if we discover but the least glimpse, there is nothing which we are not prepared to undergo and suffer to attain it. From this impulse of our minds, this desire for genuine glory and honourable conduct, it is that such dangers are supported in war, and that brave men are not sensible of their wounds in action, or if they are sensible of them, prefer death to the departing but the least step from their honour. The Decii saw the shining swords of their enemies when they were rushing into the battle. But the honourable character and the glory of the death which they were seeking, made all fear of death of little weight. Do you imagine that Epaminondas groaned when he perceived that his life was flowing out with his blood? No; for he left his country triumphing over the Lacedæmonians, whereas he had found it in subjection to them. These are the comforts, these are the things that assuage the greatest pain.
XXV. You may ask, how the case is in peace? what is to be done at home? how we are to behave in bed? You bring me back to the philosophers, who seldom go to war. Among these, Dionysius of Heraclea, a man certainly of no resolution, having learned fortitude of Zeno, quitted it on being in pain; for, being tormented with a pain in his kidneys, in bewailing himself he cried out, that those things were false which he had formerly conceived of pain. And when his fellow-disciple, Cleanthes, asked him why he had changed his opinion, he answered, “That the case of any man who had applied so much time to philosophy, and yet was unable to [pg 361] bear pain, might be a sufficient proof that pain is an evil. That he himself had spent many years at philosophy, and yet could not bear pain. It followed, therefore, that pain was an evil.” It is reported that Cleanthes on that struck his foot on the ground, and repeated a verse out of the Epigonæ—
Amphiaraus, hear'st thou this below?
He meant Zeno: he was sorry the other had degenerated from him.
But it was not so with our friend Posidonius, whom I have often seen myself, and I will tell you what Pompey used to say of him: that when he came to Rhodes, after his departure from Syria, he had a great desire to hear Posidonius, but was informed that he was very ill of a severe fit of the gout; yet he had great inclination to pay a visit to so famous a philosopher. Accordingly, when he had seen him, and paid his compliments, and had spoken with great respect of him, he said he was very sorry that he could not hear him lecture. But indeed you may, replied the other, nor will I suffer any bodily pain to occasion so great a man to visit me in vain. On this Pompey relates that, as he lay on his bed, he disputed with great dignity and fluency on this very subject—That nothing was good but what was honest; and that in his paroxysms he would often say, “Pain, it is to no purpose, notwithstanding you are troublesome, I will never acknowledge you an evil.” And in general all celebrated and notorious afflictions become endurable by disregarding them.
XXVI. Do we not observe, that where those exercises called gymnastic are in esteem, those who enter the lists never concern themselves about dangers: that where the praise of riding and hunting is highly esteemed, they who practise these arts decline no pain. What shall I say of our own ambitious pursuits, or desire of honours? What fire have not candidates run through to gain a single vote? Therefore Africanus had always in his hands Xenophon, the pupil of Socrates, being particularly pleased with his saying, that the same labours were not equally heavy to the general and to the common man, because the honour itself made the labour lighter to the general. But yet, so it happens, that even with the illiterate vulgar, an idea of honour is of great influence, though they cannot understand what it is. They [pg 362] are led by report and common opinion to look on that as honourable, which has the general voice. Not that I would have you, should the multitude be ever so fond of you, rely on their judgment, nor approve of everything which they think right; you must use your own judgment. If you are satisfied with yourself when you have approved of what is right, you will not only have the mastery over yourself, (which I recommend to you just now,) but over everybody, and everything. Lay this down, then, as a rule, that a great capacity, and lofty elevation of soul, which distinguishes itself most by despising and looking down with contempt on pain, is the most excellent of all things, and the more so, if it does not depend on the people, and does not aim at applause, but derives its satisfaction from itself. Besides, to me indeed everything seems the more commendable the less the people are courted, and the fewer eyes there are to see it. Not that you should avoid the public, for every generous action loves the public view; yet no theatre for virtue is equal to a consciousness of it.
XXVII. And let this be principally considered, that this bearing of pain, which I have often said is to be strengthened by an exertion of the soul, should be the same in everything. For you meet with many who, through a desire of victory, or for glory, or to maintain their rights, or their liberty, have boldly received wounds, and borne themselves up under them; and yet those very same persons, by relaxing that intenseness of their minds, were unequal to bearing the pain of a disease. For they did not support themselves under their former sufferings by reason or philosophy, but by inclination and glory. Therefore some barbarians and savage people are able to fight very stoutly with the sword, but cannot bear sickness like men: but the Grecians, men of no great courage, but as wise as human nature will admit of, cannot look an enemy in the face, yet the same will bear to be visited with sickness tolerably, and with a sufficiently manly spirit; and the Cimbrians and Celtiberians are very alert in battle, but bemoan themselves in sickness; for nothing can be consistent which has not reason for its foundation. But when you see those who are led by inclination or opinion, not retarded by pain in their pursuits, nor hindered by it from succeeding in them, you may conclude, either that pain is no [pg 363] evil, or that, notwithstanding you may choose to call an evil whatever is disagreeable and contrary to nature, yet it is so very trifling an evil, that it may so effectually be got the better of by virtue as quite to disappear. And I would have you think of this night and day; for this argument will spread itself, and take up more room sometime or other, and not be confined to pain alone; for if the motives to all our actions are to avoid disgrace and acquire honour, we may not only despise the stings of pain, but the storms of fortune, especially if we have recourse to that retreat which was pointed out in our yesterday's discussion: for as, if some God had advised a man who was pursued by pirates to throw himself overboard, saying, There is something at hand to receive you; either a dolphin will take you up, as it did Arion of Methymna; or those horses sent by Neptune to Pelops (who are said to have carried chariots so rapidly as to be borne up by the waves) will receive you, and convey you wherever you please; cast away all fear: so, though your pains be ever so sharp and disagreeable, if the case is not such that it is worth your while to endure them, you see whither you may betake yourself. I think this will do for the present. But perhaps you still abide by your opinion.