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CHAP. 52. (51.)
DEATH.
And now to speak of the premonitory signs of death. Among these are laughter, in madness in cases of delirium, the patient carefully folding the fringe or the plaits of the bed- clothes; insensibility to the attempts of those who would rouse them from sleep; and involuntary discharges from the body, which it is not necessary here to particularize; but the most unequivocal signs of all, are certain appearances of the eyes and the nose, a lying posture with the face continually upwards, an irregular and feeble motion of the pulse, and the other symptoms, which have been observed by that prince of physicians, Hippocrates. At the same time that there are innumerable signs of death, there are none of health and safety; so much so, that Cato the Censor, when speaking to his son in relation to those who appear to be in good health, declared, as though it had been the enunciation of some oracle, that precocity in youth is a sign of an early death.
The number of diseases is infinite. Pherecydes of Scyros died from vast numbers of worms issuing from his body. Some persons are distressed by a perpetual fever; such was the case with C. Mæcenas; during the last three years of his life, he could never get a single moment’s sleep. Antipater of Sidon, the poet, was attacked with fever every year, and that only on his birthday; he died of it at, an advanced age.
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CHAP. 53. (52.)
PERSONS WHO HAVE COME TO LIFE AGAIN AFTER BEING LAID OUT FOR BURIAL.
Aviola, a man of consular rank, came to life again when on the funeral pile; but, by reason of the violence of the flames, no assistance could be rendered him, in consequence of which he was burnt alive. The same thing is said to have happened to L. Lamia, a man of prætorian rank. Messala, Rufus, and many other authors, inform us, that C. Ælius Tubero, who had filled the office of prætor, was also rescued from the funeral pile. Such then is the condition of us mortals: to these and the like vicissitudes of fortune are we born; so much so, that we cannot be sure of any thing, no, not even that a person is dead. With reference to the soul of man, we find, among other instances, that the soul of Hermotinus of Clazomenæ was in the habit of leaving his body, and wandering into distant countries, whence it brought back numerous accounts of various things, which could not have been obtained by any one but a person who was present. The body, in the meantime, was left apparently lifeless. At last, however, his enemies, the Cantharidæ, as they were called, burned the body, so that the soul, on its return, was deprived of its sheath, as it were. It is stated also, that in Pro- connesus, the soul of Aristeas was seen to fly out of his mouth, under the form of a raven; a most fabulous story, however, which may be well ranked with the one that follows. It is told of Epimenides of Cnossus, that when he was a boy, being fatigued by heat and walking, he fell asleep in a cave, where he slept for fifty-seven years; and that when he awoke, as though it had been on the following day, he was much astonished at the changes which he saw in the appearance of every thing around him: after this, old age, it is said, came upon him in an equal number of days with the years he had slept, but his life was prolonged to his hundred and fifty-seventh year. The female sex appear more especially disposed to this morbid state, on account of the misplacement of the womb; when this is once corrected, they immediately come to themselves again. The volume of Heraclides on this subject, which is highly esteemed among the Greeks, contains the account of a female, who was restored to life, after having appeared to be dead for seven days.
Varro informs us, that when he was one of the “viginti. viri,” or twenty commissioners, appointed to superintend the division of the lands at Capua, a man who had been carried to the funeral pile, returned on foot from the Forum to his own house, and that the very same thing happened also at Aquinum. He states also, that Corfidius, who had married his maternal aunt, came to life again, after the funeral had been all arranged, and that he afterwards attended the funeral of the person who had so arranged his own. He gives in addition some other marvellous relations, the whole of which it may be as well to set forth; he says that there were two brothers, members of the equestrian order, and named Corfidius: it so happened that the elder of these was seen to breathe his last to all appearance, and on opening his will, it was found that he had named his brother his heir, who accordingly ordered his funeral. In the meanwhile, however, he who had been thought to be dead, clapping his hands, summoned the servants, and told them that he was just come from his brother’s house, who had placed his daughter in his charge; in addition to which, he had mentioned to him the place where he had secretly buried some gold, and had requested that the funeral preparations which had been made, might be employed for himself. While he was stating to this effect, the servants of his brother came in the greatest haste, and informed them that he was dead: the gold too, was found in the place just as he had stated. But throughout the whole of our lives we are perpetually hearing of such predictions as these; they are not, however, worth collecting, seeing that they are almost always false, as we shall illustrate by the following remarkable instance.
In the Sicilian war, Gabienus, the bravest of all Cæsar’s naval commanders, was taken prisoner by Sextus Pompeius, who ordered his throat to be cut; after which, his head almost severed from his body, he lay the whole of the day upon the seashore. Towards evening, with groans and entreaties, he begged the crowds of people who had assembled, that they would prevail upon Pompeius to come to him, or else send one of his most confidential friends, as he had just returned from the shades below, and had some important news to communicate. Pompeius accordingly sent several of his friends, to whom Gabienus stated that the good cause and virtuous partisans of Pompeius were well pleasing to the infernal deities, and that the event would shortly prove such as he wished: that he had been ordered to announce to this effect, and that, as a proof of its truthfulness, he himself should expire the very moment he had fulfilled his commission; and his death actually did take place.
We have instances also of men who have been seen after their burial; but, for the present, we are treating of the operations of nature, and not of miracles.
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CHAP. 54. (53.)
INSTANCES OF SUDDEN DEATH.
Among the things that are looked upon as more especially singular, though of frequent occurrence, is sudden death, a thing that, in fact, is the greatest happiness of life, and, as we will shew, only a natural occurrence. Verrius has given many instances of it; we will limit ourselves by only making a selection. Besides Chilo, who has been already mentioned, Sophocles, and Dionysius, the tyrant of Sicily, both of them, died of joy, on learning that they had obtained the prize for tragedy. After the defeat at Cannæ, a mother died of joy, on seeing that her son had returned in safety, she having heard a false report of his death. Diodorus, the professor of logic, died of mortification, because he could not immediately answer some question which had been put to him by Stilpo, by way of joke.
Two of the Cæsars, one of whom was at the time prætor, and the other had previously discharged that office, and was the father of the Dictator Cæsar, died without any apparent cause, in the morning, while putting on their shoes; the former at Pisæ, the latter at Rome. Quintus Fabius Maximus died during his consulship, on the day before the calends of January, and in his place C. Rebilus got himself elected consul for only a few hours. The same thing happened also to the senator, C. Volcatius Gurges; these were all of them so well, and in such perfect health, that they were actually preparing to go from home. Q. Æmilius Lepidus, just as he was leaving his house, struck his great toe against the threshold of his chamber door. C. Aufustius, having gone from home, was proceeding to the senate-house, when he stumbled in the Comitium, and expired. Their ambassador, who had just been pleading the cause of the Rhodians in the senate, to the admiration of every one, suddenly expired at the door of the senate-house, just as he was about to retire. Cn. Bæbius Tamphilus, who had been prætor also, expired while he was enquirin
g of a boy what time it was: Aulus Pompeius died just after saluting the gods in the Capitol; and M. Juventius Thalna, the consul, while he was sacrificing. C. Servilius Pansa expired at the second hour of the day, while he was standing in the Forum, near a shop there, and leaning on the arm of his brother, Publius Pansa: the judge Bæbius, while he was giving an order for an enlargement of bail: M. Terentius Corax, while he was making an entry in his note-book in the Forum: only last year too, a member of the equestrian order at Rome, while whispering in the ear of a man of consular rank, before the ivory Apollo, in the Forum of Augustus; and, what is more singular than all, C. Julius, the physician, while he was applying, with his probe, some ointment to the eye of a patient. Aulus Manlius Torquatus, a man of consular rank, died in the act of reaching a cake at dinner; L. Tuscius Valla, the physician, while he was taking a draught of honeyed wine; Ap. Saufeius, while, on his return from the bath, after drinking some honeyed wine and water, he was swallowing an egg: P. Quinctius Scapula, while he was dining with Aquilius Gallus: Decimus Saufeius, the scribe, while he was breakfasting at his house. Corn. Gallus, who had filled the office of Prætor, and Titus Haterius, a man of equestrian rank, died in the venereal act; and, a thing that was especially remarked by those of our day, two members of the equestrian order expired in the embraces of the same actor of pantomimes, Mysticus by name, who was remarkable for his singular beauty.
But the most perfect state, to all appearance, of security from death, was that of which we have an account given by the ancients, in the case of M. Ofilius Hilarus. He was an actor, and after having been very greatly applauded by the people, was giving, on his birthday, an entertainment. During dinner he called for a cup of warm drink; at the same time, looking at the masque which he had worn during the day, he placed upon it the chaplet, which he had taken from his own head; and in that position he remained rigidly fixed, without moving, no one being aware of what had taken place, until the person who was reclining next to him reminded him that the drink was getting cold; upon which he was found to be dead.
These are instances of persons dying a happy death; but, on the other hand, there are innumerable cases also of unfortunate ends. L. Domitius, a member of a most illustrious family, having been conquered at Massilia by Cæsar, and taken prisoner by him at Corfinium, being weary of life, took poison; but, immediately after, he used every possible exertion to prolong his life. We find it stated in our Annals, that Felix, a charioteer of the red party, being placed on the funeral pile, some one of the number of his admirers threw himself upon the pile; a most silly piece of conduct. Lest, however, this circumstance might be attributed to the great excellence of the dead man in his art, and so redound to his glory, the other parties all declared that he had been overpowered by the strength of the perfumes. Not long ago, M. Lepidus, a man of very noble birth, who died, as I have stated above, of chagrin caused by his divorce, was hurled from the funeral pile by the violence of the flames, and in consequence of the heat, could not be replaced upon it; in consequence of which, his naked body was burnt with some other pieces of brushwood, in the vicinity of the pile.
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CHAP. 55. (54.)
BURIAL.
The burning of the body after death, among the Romans, is not a very ancient usage; for formerly, they interred it. After it had been ascertained, however, in the foreign wars, that bodies which had been buried were sometimes disinterred, the custom of burning them was adopted. Many families, how- ever, still observed the ancient rites, as, for example, the Cor- nelian family, no member of which had his body burnt before Sylla, the Dictator; who directed this to be done, because, having previously disinterred the dead body of Caius Marius, he was afraid that others might retaliate on his own. The term “sepultus” applies to any mode whatever of disposing of the dead body; while, on the other hand, the word “humatus” is applicable solely when it is deposited in the earth.
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CHAP. 56. (55.)
THE MANES, OR DEPARTED SPIRITS OF THE SOUL.
After burial come the different quiddities as to the existence of the Manes. All men, after their last day, return to what they were before the first; and after death there is no more sensation left in the body or in the soul than there was before birth. But this same vanity of ours extends even to the future, and lyingly fashions to itself an existence even in the very moments which belong to death itself: at one time it has conferred upon us the immortality of the soul; at another transmigration; and at another it has given sensation to the shades below, and paid divine honours to the departed spirit, thus making a kind of deity of him who has but just ceased to be a man. As if, indeed, the mode of breathing with man was in any way different from that of other animals, and as if there were not many other animals to be found whose life is longer than that of man, and yet for whom no one ever presaged anything of a like immortality. For what is the actual substance of the soul, when taken by itself? Of what material does it consist? Where is the seat of its thoughts? How is it to see, or hear, or how to touch? And then, of what use is it, or what can it avail, if it has not these faculties? Where, too, is its residence, and what vast multitudes of these souls and spirits must there be after the lapse of so many ages? But all these are the mere figments of childish ravings, and of that mortality which is so anxious never to cease to exist. It is a similar piece of vanity, too, to preserve the dead bodies of men; just like the promise that he shall come to life again, which was made by Democritus; who, however, never has come to life again himself. Out upon it! What downright madness is it to suppose that life is to recommence after death! or indeed, what repose are we ever to enjoy when we have been once born, if the soul is to retain its consciousness in heaven, and the shades of the dead in the infernal regions? This pleasing delusion, and this credulity, quite cancel that chief good of human nature, death, and, as it were, double the misery of him who is about to die, by anxiety as to what is to happen to him after it. And, indeed, if life really is a good, to whom can it be so to have once lived?
How much more easy, then, and how much more devoid of all doubts, is it for each of us to put his trust in himself, and guided by our knowledge of what our state has been before birth, to assume that that after death will be the same.
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CHAP. 57. (56.)
THE INVENTORS OF VARIOUS THINGS.
Before we quit the consideration of the nature of man, it appears only proper to point out those persons who have been the authors of different inventions. Father Liber was the first to establish the practice of buying and selling; he also invented the diadem, the emblem of royalty, and the triumphal procession. Ceres introduced corn, the acorn having been previously used by man for food; it was she, also, who introduced into Attica the art of grinding corn and of making bread, and other similar arts into Sicily; and it was from these circumstances that she came to be regarded as a divinity. She was the first also to establish laws; though, according to some, it was Rhadamanthus. I have always been of opinion, that letters were of Assyrian origin, but other writers, Gellius, for instance, suppose that they were invented in Egypt by Mercury: others, again, will have it that they were discovered by the Syrians; and that Cadmus brought from Phœnicia sixteen letters into Greece. To these, Palamedes, it is said, at the time of the Trojan war, added these four, θ, ξ, φ, and χ. Simonides, the lyric poet, afterwards added a like number, ζ, η, ψ, and ω; the sounds denoted by all of which are now received into our alphabet.
Aristotle, on the other hand, is rather of opinion, that there were originally eighteen letters, α β γ δ ε ζ ι κ λ μ ν ο π ρ ς τ υ φ, and that two, θ namely and χ, were introduced by Epicharmus, and not by Palamedes. Aristides says, that a certain person of the name of Menos, in Egypt, invented letters fifteen years before the reign of Phoroneus, the most ancient of all the kings of Greece, and this he attempts to prove by the monuments there. On the other hand, Epigenes, a writer of very great
authority, informs us that the Babylonians have a series of observations on the stars, for a period of seven hundred and twenty thousand years, inscribed on baked bricks. Berosus and Critodemus, who make the period the shortest, give it as four hundred and ninety thousand years. From this statement, it would appear that letters have been in use from all eternity. The Pelasgi were the first to introduce them into Latium.
The brothers Euryalus and Hyperbius, were the first who constructed brick-kilns and houses at Athens; before which, caves in the ground served for houses. Gellius is inclined to think that Toxius, the son of Cælus, was the first inventor of mortar, it having been suggested to him by the nest of the swallow. Cecrops gave to a town the name of Cecropia, after himself; this is now the citadel of Athens. Some persons will have it, that Argos had been founded before this period by King Phoroneus; others, again, that Sicyon had been previously built; while the Egyptians declare that their own city, Diospolis, had been in existence long before them. Cinyra, the son of Agriopas, invented tiles and discovered copper-mines, both of them in the island of Cyprus; he also invented the tongs, the hammer, the lever, and the anvil. Wells were invented by Danaus, who came from Egypt into that part of Greece which had been previously known as Argos Dipsion.
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