Chapter 6

9. Nor, again, do I now MISS THE BODILY STRENGTH OF A YOUNG MAN (for that was the second point as to the disadvantages of old age) any more than as a young man I missed the strength of a bull or an elephant. You should use what you have, and whatever you may chance to be doing, do it with all your might. What could be weaker than Milo of Croton's exclamation? When in his old age he was watching some athletes practising in the course, he is said to have looked at his arms and to have exclaimed with tears in his eyes: "Ah well! these are now as good as dead." Not a bit more so than yourself, you trifler! For at no time were you made famous by your real self, but by chest and biceps. Sext. Aelius never gave vent to such a remark, nor, many years before him, Titus Coruncanius, nor, more recently, P. Crassus--all of them learned juris-consults in active practice, whose knowledge of their profession was maintained to their last breath. I am afraid an orator does lose vigour by old age, for his art is not a matter of the intellect alone, but of lungs and bodily strength. Though as a rule that musical ring in the voice even gains in brilliance in a certain way as one grows old--certainly I have not yet lost it, and you see my years. Yet after all the style of speech suitable to an old man is the quiet and unemotional, and it often happens that the chastened and calm delivery of an old man eloquent secures a hearing. If you cannot attain to that yourself, you might still instruct a Scipio and a Laelius. For what is more charming than old age surrounded by the enthusiasm of youth? Shall we not allow old age even the strength to teach the young, to train and equip them for all the duties of life? And what can be a nobler employment? For my part, I used to think Publius and Gnaeus Scipio and your two grandfathers, L. Aemilius and P. Africanus, fortunate men when I saw them with a company of young nobles about them. Nor should we think any teachers of the fine arts otherwise than happy, however much their bodily forces may have decayed and failed. And yet that same failure of the bodily forces is more often brought about by the vices of youth than of old age; for a dissolute and intemperate youth hands down the body to old age in a worn-out state. Xenophon's Cyrus, for instance, in his discourse delivered on his death-bed and at a very advanced age, says that he never perceived his old age to have become weaker than his youth had been. I remember as a boy Lucius Metellus, who having been created Pontifex Maximus four years after his second consulship, held that office twenty-two years, enjoying such excellent strength of body in the very last hours of his life as not to miss his youth. I need not speak of myself; though that indeed is an old man's way and is generally allowed to my time of life. Don't you see in Homer how frequently Nestor talks of his own good qualities? For he was living through a third generation; nor had he any reason to fear that upon saying what was true about himself he should appear either over vain or talkative. For, as Homer says, "from his lips flowed discourse sweeter than honey," for which sweet breath he wanted no bodily strength. And yet, after all, the famous leader of the Greeks nowhere wishes to have ten men like Ajax, but like Nestor: if he could get them, he feels no doubt of Troy shortly falling.

10. But to return to my own case: I am in my eighty-fourth year. I could wish that I had been able to make the same boast as Cyrus; but, after all, I can say this: I am not indeed as vigorous as I was as a private soldier in the Punic war, or as quaestor in the same war, or as consul in Spain, and four years later when as a military tribune I took part in the engagement at Thermopylae under the consul Manius Acilius Glabrio; but yet, as you see, old age has not entirely destroyed my muscles, has not quite brought me to the ground. The Senate-house does not find all my vigour gone, nor the rostra, nor my friends, nor my clients, nor my foreign guests. For I have never given in to that ancient and much-praised proverb:

Old when young Is old for long.

For myself, I had rather be an old man a somewhat shorter time than an old man _before_ my time. Accordingly, no one up to the present has wished to see me, to whom I have been denied as engaged. But, it may be said, I have less strength than either of you. Neither have you the strength of the centurion T. Pontius: is he the more eminent man on that account? Let there be only a proper husbanding of strength, and let each man proportion his efforts to his powers. Such an one will assuredly not be possessed with any great regret for his loss of strength. At Olympia Milo is said to have stepped into the course carrying a live ox on his shoulders. Which then of the two would you prefer to have given to you--bodily strength like that, or intellectual strength like that of Pythagoras? In fine, enjoy that blessing when you have it; when it is gone, don't wish it back--unless we are to think that young men should wish their childhood back, and those somewhat older their youth! The course of life is fixed, and nature admits of its being run but in one way, and only once; and to each part of our life there is something specially seasonable; so that the feebleness of children, as well as the high spirit of youth, the soberness of maturer years, and the ripe wisdom of old age--all have a certain natural advantage which should be secured in its proper season. I think you are informed, Scipio, what your grandfather's foreign friend Masinissa does to this day, though ninety years old. When he has once begun a journey on foot he does not mount his horse at all; when on horseback he never gets off his horse. By no rain or cold can he be induced to cover his head. His body is absolutely free from unhealthy humours, and so he still performs all the duties and functions of a king. Active exercise, therefore, and temperance can preserve some part of one's former strength even in old age.

11. Bodily strength is wanting to old age; but neither is bodily strength demanded from old men. Therefore, both by law and custom, men of my time of life are exempt from those duties which cannot be supported without bodily strength. Accordingly not only are we not forced to do what we cannot do; we are not even obliged to do as much as we can. But, it will be said, many old men are so feeble that they cannot perform any duty in life of any sort or kind. That is not a weakness to be set down as peculiar to old age: it is one shared by ill health. How feeble was the son of P. Africanus, who adopted you! What weak health he had, or rather no health at all! If that had not been the case, we should have had in him a second brilliant light in the political horizon; for he had added a wider cultivation to his father's greatness of spirit. What wonder, then, that old men are eventually feeble, when even young men cannot escape it? My dear Laelius and Scipio, we must stand up against old age and make up for its drawbacks by taking pains. We must fight it as we should an illness. We must look after our health, use moderate exercise, take just enough food and drink to recruit, but not to overload, our strength. Nor is it the body alone that must be supported, but the intellect and soul much more. For they are like lamps: unless you feed them with oil, they too go out from old age. Again, the body is apt to get gross from exercise; but the intellect becomes nimbler by exercising itself. For what Caecilius means by "old dotards of the comic stage" are the credulous, the forgetful, and the slipshod. These are faults that do not attach to old age as such, but to a sluggish, spiritless, and sleepy old age. Young men are more frequently wanton and dissolute than old men; but yet, as it is not all young men that are so, but the bad set among them, even so senile folly--usually called imbecility--applies to old men of unsound character, not to all. Appius governed four sturdy sons, five daughters, that great establishment, and all those clients, though he was both old and blind. For he kept his mind at full stretch like a bow, and never gave in to old age by growing slack. He maintained not merely an influence, but an absolute command over his family: his slaves feared him, his sons were in awe of him, all loved him. In that family, indeed, ancestral custom and discipline were in full vigour. The fact is that old age is respectable just as long as it asserts itself, maintains its proper rights, and is not enslaved to any one. For as I admire a young man who has something of the old man in him, so do I an old one who has something of a young man. The man who aims at this may possibly become old in body--in mind he never will. I am now engaged in composing the seventh book of my _Origins_. I collect all the records of antiquity. The speeches delivered in all the celebrated cases which I have defended I am at this particular time getting into shape for publication. I am writing treatises on augural, pontifical, and civil law. I am, besides, studying hard at Greek, and after the manner of the Pythagoreans--to keep my memory in working order--I repeat in the evening whatever I have said, heard, or done in the course of each day. These are the exercises of the intellect, these the training grounds of the mind: while I sweat and labour on these I don't much feel the loss of bodily strength. I appear in court for my friends; I frequently attend the Senate and bring motions before it on my own responsibility, prepared after deep and long reflection. And these I support by my intellectual, not my bodily forces. And if I were not strong enough to do these things, yet I should enjoy my sofa--imagining the very operations which I was now unable to perform. But what makes me capable of doing this is my past life. For a man who is always living in the midst of these studies and labours does not perceive when old age creeps upon him. Thus, by slow and imperceptible degrees life draws to its end. There is no sudden breakage; it just slowly goes out.

12. The third charge against old age is that it LACKS SENSUAL PLEASURES. What a splendid service does old age render, if it takes from us the greatest blot of youth! Listen, my dear young friends, to a speech of Archytas of Tarentum, among the greatest and most illustrious of men, which was put into my hands when as a young man I was at Tarentum with Q. Maximus. "No more deadly curse than sensual pleasure has been inflicted on mankind by nature, to gratify which our wanton appetites are roused beyond all prudence or restraint. It is a fruitful source of treasons, revolutions, secret communications with the enemy. In fact, there is no crime, no evil deed, to which the appetite for sensual pleasures does not impel us. Fornications and adulteries, and every abomination of that kind, are brought about by the enticements of pleasure and by them alone. Intellect is the best gift of nature or God: to this divine gift and endowment there is nothing so inimical as pleasure. For when appetite is our master, there is no place for self-control; nor where pleasure reigns supreme can virtue hold its ground. To see this more vividly, imagine a man excited to the highest conceivable pitch of sensual pleasure. It can be doubtful to no one that such a person, so long as he is under the influence of such excitation of the senses, will be unable to use to any purpose either intellect, reason, or thought. Therefore nothing can be so execrable and so fatal as pleasure; since, when more than ordinarily violent and lasting, it darkens all the light of the soul."

These were the words addressed by Archytas to the Samnite Caius Pontius, father of the man by whom the consuls Spurius Postumius and Titus Veturius were beaten in the battle of Caudium. My friend Nearchus of Tarentum, who had remained loyal to Rome, told me that he had heard them repeated by some old men; and that Plato the Athenian was present, who visited Tarentum, I find, in the consulship of L. Camillus and Appius Claudius.

What is the point of all this? It is to show you that, if we were unable to scorn pleasure by the aid of reason and philosophy, we ought to have been very grateful to old age for depriving us of all inclination for that which it was wrong to do. For pleasure hinders thought, is a foe to reason, and, so to speak, blinds the eyes of the mind. It is, moreover, entirely alien to virtue. I was sorry to have to expel Lucius, brother of the gallant Titus Flamininus, from the Senate seven years after his consulship; but I thought it imperative to affix a stigma on an act of gross sensuality. For when he was in Gaul as consul, he had yielded to the entreaties of his paramour at a dinner-party to behead a man who happened to be in prison condemned on a capital charge. When his brother Titus was Censor, who preceded me, he escaped; but I and Flaccus could not countenance an act of such criminal and abandoned lust, especially as, besides the personal dishonour, it brought disgrace on the Government.

13. I have often been told by men older than myself, who said that they had heard it as boys from old men, that Gaius Fabricius was in the habit of expressing astonishment at having heard, when envoy at the headquarters of king Pyrrhus, from the Thessalian Cineas, that there was a man of Athens who professed to be a "philosopher," and affirmed that everything we did was to be referred to pleasure. When he told this to Manius Curius and Publius Decius, they used to remark that they wished that the Samnites and Pyrrhus himself would hold the same opinion. It would be much easier to conquer them, if they had once given themselves over to sensual indulgences. Manius Curius had been intimate with P. Decius, who four years before the former's consulship had devoted himself to death for the Republic. Both Fabricius and Coruncanius knew him also, and from the experience of their own lives, as well as from the action of P. Decius, they were of opinion that there did exist something intrinsically noble and great, which was sought for its own sake, and at which all the best men aimed, to the contempt and neglect of pleasure. Why then do I spend so many words on the subject of pleasure? Why, because, far from being a charge against old age, that it does not much feel the want of any pleasures, it is its highest praise.

But, you will say, it is deprived of the pleasures of the table, the heaped up board, the rapid passing of the wine-cup. Well, then, it is also free from headache, disordered digestion, broken sleep. But if we must grant pleasure something, since we do not find it easy to resist its charms,--for Plato, with happy inspiration, calls pleasure "vice's bait," because of course men are caught by it as fish by a hook,--yet, although old age has to abstain from extravagant banquets, it is still capable of enjoying modest festivities. As a boy I often used to see Gaius Duilius the son of Marcus, then an old man, returning from a dinner-party. He thoroughly enjoyed the frequent use of torch and flute-player, distinctions which he had assumed though unprecedented in the case of a private person. It was the privilege of his glory. But why mention others? I will come back to my own case. To begin with, I have always remained a member of a "club"--clubs, you know, were established in my quaestorship on the reception of the Magna Mater from Ida. So I used to dine at their feast with the members of my club--on the whole with moderation, though there was a certain warmth of temperament natural to my time of life; but as that advances there is a daily decrease of all excitement. Nor was I, in fact, ever wont to measure my enjoyment even of these banquets by the physical pleasures they gave more than by the gathering and conversation of friends. For it was a good idea of our ancestors to style the presence of guests at a dinner-table--seeing that it implied a community of enjoyment--a _convivium_, "a living together." It is a better term than the Greek words which mean "a drinking together," or, "an eating together." For they would seem to give the preference to what is really the least important part of it.

14. For myself, owing to the pleasure I take in conversation, I enjoy even banquets that begin early in the afternoon, and not only in company with my contemporaries--of whom very few survive--but also with men of your age and with yourselves. I am thankful to old age, which has increased my avidity for conversation, while it has removed that for eating and drinking. But if anyone does enjoy these--not to seem to have proclaimed war against all pleasure without exception, which is perhaps a feeling inspired by nature--I fail to perceive even in these very pleasures that old age is entirely without the power of appreciation. For myself, I take delight even in the old-fashioned appointment of master of the feast; and in the arrangement of the conversation, which according to ancestral custom is begun from the last place on the left-hand couch when the wine is brought in; as also in the cups which, as in Xenophon's banquet, are small and filled by driblets; and in the contrivance for cooling in summer, and for warming by the winter sun or winter fire. These things I keep up even among my Sabine countrymen, and every day have a full dinner-party of neighbours, which we prolong as far into the night as we can with varied conversation.

But you may urge--there is not the same tingling sensation of pleasure in old men. No doubt; but neither do they miss it so much. For nothing gives you uneasiness which you do not miss. That was a fine answer of Sophocles to a man who asked him, when in extreme old age, whether he was still a lover. "Heaven forbid!" he replied; "I was only too glad to escape from that, as though from a boorish and insane master." To men indeed who are keen after such things it may possibly appear disagreeable and uncomfortable to be without them; but to jaded appetites it is pleasanter to lack than to enjoy. However, he cannot be said to lack who does not want: my contention is that not to want is the pleasanter thing.

But even granting that youth enjoys these pleasures with more zest; in the first place, they are insignificant things to enjoy, as I have said; and in the second place, such as age is not entirely without, if it does not possess them in profusion. Just as a man gets greater pleasure from Ambivius Turpio if seated in the front row at the theatre than if he was in the last, yet, after all, the man in the last row does get pleasure; so youth, because it looks at pleasures at closer quarters, perhaps enjoys itself more, yet even old age, looking at them from a distance, does enjoy itself well enough. Why, what blessings are these--that the soul, having served its time, so to speak, in the campaigns of desire and ambition, rivalry and hatred, and all the passions, should live in its own thoughts, and, as the expression goes, should dwell apart! Indeed, if it has in store any of what I may call the food of study and philosophy, nothing can be pleasanter than an old age of leisure. We were witnesses to C. Gallus--a friend of your father's, Scipio--intent to the day of his death on mapping out the sky and land. How often did the light surprise him while still working out a problem begun during the night! How often did night find him busy on what he had begun at dawn! How he delighted in predicting for us solar and lunar eclipses long before they occurred! Or again in studies of a lighter nature, though still requiring keenness of intellect, what pleasure Naevius took in his _Punic War_! Plautus in his _Truculentus_ and _Pseudolus_! I even saw Livius Andronicus, who, having produced a play six years before I was born--in the consulship of Cento and Tuditanus--lived till I had become a young man. Why speak of Publius Licinius Crassus's devotion to pontifical and civil law, or of the Publius Scipio of the present time, who within these last few days has been created Pontifex Maximus? And yet I have seen all whom I have mentioned ardent in these pursuits when old men. Then there is Marcus Cethegus, whom Ennius justly called "Persuasion's Marrow"--with what enthusiasm did we see him exert himself in oratory even when quite old! What pleasures are there in feasts, games, or mistresses comparable to pleasures such as these? And they are all tastes, too, connected with learning, which in men of sense and good education grow with their growth. It is indeed an honourable sentiment which Solon expresses in a verse which I have quoted before--that he grew old learning many a fresh lesson every day. Than that intellectual pleasure none certainly can be greater.

15. I come now to the pleasures of the farmer, in which I take amazing delight. These are not hindered by any extent of old age, and seem to me to approach nearest to the ideal wise man's life. For he has to deal with the earth, which never refuses its obedience, nor ever returns what it has received without usury; sometimes, indeed, with less, but generally with greater interest. For my part, however, it is not merely the thing produced, but the earth's own force and natural productiveness that delight me. For received in its bosom the seed scattered broadcast upon it, softened and broken up, she first keeps it concealed therein (hence the harrowing which accomplishes this gets its name from a word meaning "to hide"); next, when it has been warmed by her heat and close pressure, she splits it open and draws from it the greenery of the blade. This, supported by the fibres of the root, little by little grows up, and held upright by its jointed stalk is enclosed in sheaths, as being still immature. When it has emerged from them it produces an ear of corn arranged in order, and is defended against the pecking of the smaller birds by a regular palisade of spikes.