missions from their grief; and parents and masters generally correct children not by words only, but by blows, if they show any levity by either word or deed when the family is under affliction, and, as it were, oblige them to be sorrowful. What! does it not appear, when you have ceased to mourn, and have discovered that your grief has been ineffectual, that the whole of that mourning was voluntary on your part? What does that man say in Terence who punishes himself, the Self-tormentor?
I think I do my son less harm, O Chremes,
As long as I myself am miserable.
He determines to be miserable: and can any one determine on anything against his will?
I well might think that I deserved all evil.
He would think he deserved any misfortune were he otherwise than miserable! Therefore, you see, the evil is in opinion, not in nature. How is it when some things do of themselves prevent your grieving at them? as in Homer, so many died and were buried daily that they had not leisure to grieve: where you find these lines—
The great, the bold, by thousands daily fall,
And endless were the grief to weep for all.
Eternal sorrows what avails to shed?
Greece honors not with solemn fasts the dead:
Enough when death demands the brave to pay
The tribute of a melancholy day.
One chief with patience to the grave resign'd,
Our care devolves on others left behind.[1]
Therefore it is in our own power to lay aside grief upon occasion; and is there any opportunity (seeing the thing is in our own power) that we should let slip of getting rid of care and grief? It was plain that the friends of Cnæus Pompeius, when they saw him fainting under his wounds, at the very moment of that most miserable and bitter sight were under great uneasiness how they themselves,
- ↑
Λίην γὰρ πολλοὶ καὶ ἐπήτριμοι ἤματα πάντα
πίπτουσιν· πότε κέν τις ἀναπνεύσειε πόνοιο;
ἀλλὰ χρὴ τὸν μὲν καταθαπτέμεν, ὅς κε θάνῃσι,
νηλέα θυμὸν ἔχοντας, ἔπ' ἤματι δακρυσάντας.—Hom. Il. xix. 226.
