Whereas, we see most other women receive their children in their hands as playthings with a feminine mirth and jollity; and afterwards, if they chance to die, they will drench themselves in the most vain and excessive sorrow. Not that this is any effect of their love, for that gentle passion acts regularly and discreetly; but it rather proceeds from a desire of vain-glory, mixed with a little natural affection, which renders their mourning barbarous, brutish, and extravagant. Which thing Aesop knew very well, when he told the story of Jupiter’s giving honors to the Gods; for, it seems, Grief also made her demands, and it was granted that she should be honored, but only by those who were willing of their own accord to do it. And indeed, this is the beginning of sorrow. Everybody first gives her free access; and after she is once rooted and settled and become familiar, she will not be forced thence with their best endeavors. Therefore she must be resisted at her first approach; nor must we surrender the fort to her by any exterior signs, whether of apparel, or shaving the hair, or any other such like symptoms of mournful weakness; which happening daily, and wounding us by degrees with a kind of foolish bashfulness, at length do so enervate the mind, and reduce her to such straits, that quite dejected and besieged with grief, the poor timorous wretch dare not be merry, or see the light, or eat and drink in company. This inconvenience is accompanied by a neglect of the body, carelessness of anointing and bathing, with whatsoever else relates to the elegancy of human life. Whereas, on the contrary, the soul, when it is disordered, ought to receive aid from the vigor of a healthful body. For the sharpest edge of the soul’s grief is rebated and slacked, when the body is in tranquillity and ease, like the sea in a calm. But where, from an ill course of diet, the body becomes dry and hot, so that it cannot supply the soul with commodious and serene spirits, but only breathes forth melancholy vapors and exhalations, which perpetually annoy her with grief and sadness; there it is difficult for a man (though never so willing and desirous) to recover the tranquillity of his mind, after it has been disturbed with so many evil affections.

But that which is most to be dreaded in this case does not at all affrighten me, to wit, the visits of foolish women, and their accompanying you in your tears and lamentations; by which they sharpen your grief, not suffering it either of itself or by the help of others to fade and vanish away. For I am not ignorant how great a combat you lately entered, when you assisted the sister of Theon, and opposed the women who came running in with horrid cries and lamentations, bringing fuel as it were to her passion. Assuredly, when men see their neighbor’s house on fire, every one contributes his utmost to quench it; but when they see the mind inflamed with furious passion, they bring fuel to nourish and increase the flame. When a man’s eye is in pain, he is not suffered to touch it, though the inflammation provoke him to it, nor will they that are near him meddle with it. But he who is galled with grief sits and exposes his distemper to every one, like waters that all may poach in; and so that which at first seemed a light itching or trivial smart, by much fretting and provoking, becomes a great and almost incurable disease. But I know very well that you will arm yourself against these inconveniences.

Moreover, I would have you endeavor to call often to mind that time when our daughter was not as yet born to us, and when we had no cause to complain of Fortune. Then, joining that time with this, argue thus with yourself, that we are now in the same condition as then. Otherwise, dear wife, we shall seem discontented at the birth of our little daughter, if we own that our circumstances were better before her birth. But the two years of her life are by no means to be forgotten by us, but to be numbered amongst our blessings, in that they afforded us an agreeable pleasure. Nor must we esteem a small good for a great evil; nor ungratefully complain against Fortune for what she has actually given us, because she has not added what we wished for. Certainly, to speak reverently of the Gods, and to bear our lot with an even mind without accusing Fortune, always brings with it a fair reward. But he who in such a case calls prosperous things to mind, and turning his thoughts from dark and melancholy objects, fixes them on bright and cheerful ones, will either quite extinguish his grief, or by allaying it with contrary sentiments, will render it weak and feeble. For, as perfumes bring delight to the nose, and arm it against ill scents, so the remembrance of happiness gives necessary assistance in adversity to those who avoid not the recollection of their past prosperity nor complain at all against Fortune. For certainly it would little become us to accuse our life, if like a book it hath but one little blot in it, though all the rest be fair and clean.

For you have oftentimes heard, that true happiness consists in the right discourses and counsels of the mind, tending to its own constant establishment, and that the changes of Fortune are of no great importance to the felicity of our life. But even if we must also be governed by exterior things, and with the common sort of people have a regard to casualties, and suffer any kind of men to be judges of our happiness, however, do not you take notice of the tears and moans of such as visit you at present, condoling your misfortunes; for their tears and sighs are but of course. But rather, do you consider how happy every one of them esteems you for the children you have, the house you keep, and the life you lead. For it would be an ill thing, while others covet your fortune, though sullied with this affliction, that you should exclaim against what you enjoy, and not be sensible, from the taste of affliction, how grateful you ought to be for the happiness which remains untouched. Or, like some who, collecting all the defective verses of Homer, pass over at the same time so many excellent parts of his poems, so shall we peevishly complain of and reckon up the inconveniences of our life, neglecting at the same time promiscuously the benefits thereof? Or, shall we imitate covetous and sordid misers, who, having heaped together much riches, never enjoy what they have in possession, but bewail it if it chance to be lost?

But if you lament the poor girl because she died unmarried and without offspring, you have wherewithal to comfort yourself, in that you are defective in none of these things, having had your share. And these are not to be esteemed at once great evils where they are wanted, and small benefits where they are enjoyed. But so long as she is gone to a place where she feels no pain, what need is there of our grief? For what harm can befall us from her, when she is free from all hurt? And surely the loss of even great things abates the grief, when it is come to this, that we have no need or use of them. But thy Timoxena was deprived but of small matter; for she had no knowledge but of such, neither took she delight but in such small things. But for that which she never was sensible of, and which did not so much as once enter into her thoughts, how can you say it is taken from her?

As for what you hear others say, who persuade the vulgar that the soul, when once freed from the body, suffers no inconvenience or evil nor is sensible at all, I know that you are better grounded in the doctrines delivered down to us from our ancestors, as also in the sacred mysteries of Bacchus, than to believe such stories; for the religious symbols are well known to us who are of the fraternity. Therefore be assured, that the soul, being incapable of death, is affected in the same manner as birds that are kept in a cage. For if she has been a long time educated and cherished in the body, and by long custom has been made familiar with most things of this life, she will (though separable) return again, and at length enter the body; nor ceaseth it by new births now and then to be entangled in the chances and events of this life. For do not think that old age is therefore evil spoken of and blamed, because it is accompanied with wrinkles, gray hairs, and weakness of body. But this is the most troublesome thing in old age, that it maketh the soul weak in its remembrance of divine things, and too earnest for things relating to the body; thus it bendeth and boweth, retaining that form which it took of the body. But that which is taken away in youth, being more soft and tractable, soon returns to its native vigor and beauty. Just as fire that is quenched, if it be forthwith kindled again, sparkles and burns out immediately.... So most speedily ’Twere good to pass the gates of death,See . V. 646; XXIII. 71. before too great a love of bodily and earthly things be engendered in the soul, and it become soft and tender by being used to the body, and (as it were) by charms and potions incorporated with it.