quiet situation. In the meantime, the Romans greatly regretted his absence, and by frequent exclamations in the theatres, testified their extreme desire to see him again. At last, a public sacrifice coming on, which necessarily required his attendance, Emilius seeming now sufficiently recovered returned to Rome, and offered that sacrifice, with the assistance of the other priests, amidst a prodigious multitude of people, who expressed their joy for his return. Next day he sacrificed again to the gods for his recovery. Having finished these rites, he returned home and went to bed: when he suddenly fell into a delirium, in which he died the third day, having attained to every thing that is supposed to contribute to the happiness of man. His funeral was conducted with wonderful solemnity; the cordial regard of the public did honour to his virtue, by the best and happiest obsequies. These did not consist in the pomp of gold, of ivory, or other expense and parade, but in esteem, in love, in veneration, expressed not only by his countrymen, but by his very enemies. For as many of the Spaniards, Ligurians, and Macedonians*, as happened to be then at Rome, and were young and robust, assisted in carrying his bier; while the aged followed it, calling Æmilius their benefactor, and the preserver of their countries. For he not only, at the time he conquered them, gained the character of humanity, but continued to do them services, and to take care of them, as if they had been his friends and relations. * These were some of the Macedonian nobility, who were then at Rome. Valerius Maximus says, it was like a second triumph to Emilius, to have these persons assist in supporting his bier, which was adorned with representations of his conquest of their country. In fact, it was more honourable than the triumph he had led up, because this bore witness to his hu manity, and the other only to his valour. The estate he left behind him scarcely amounted to the sum of three hundred and seventy thousand denarii, of which he appointed his sons joint heirs: but Scipio, the younger son, who was adopted into the opulent house of Africanus, gave up his part to his brother. Such is the account we have of the life and character of Paulus Emilius*. TIMOLEON AND PAULUS EMILIUS COMPARED. If we consider these two great men as history has represented them, we shall find no striking difference between them in the comparison. Both carried on wars with very respectable enemies; the one with the Macedonians, the other with the Carthaginians; and both with extraordinary success. One of them conquered Macedon, and crushed the house of Antigonus, which had flourished in a succession of seven kings; the other expelled tyranny out of Sicily, and restored that island to its ancient liberty. It may be in favour of Æmilius, that he had to do with Perseus when in his full strength, and when he had beaten the Romans; and Timoleon with Dionysius, when reduced to very desperate circumstances: as, on the other hand, it may be observed to the advantage of Timoleon, that he subdued many tyrants, and defeated a great army of Carthaginians, with such forces as he happened to pick up, who were not veteran and experienced troops like those of Æmilius, but mercenaries and undisciplined men, who had been accustomed to fight only at their own pleaFor equal exploits, with unequal means and sure. A saying of his to his son Scipio, is worth mentioning: A good general never gives battle, but when he is led to it, either by the last necessity, or by a very favourable occasion. preparations, reflect the greater glory on the general who performs them. Both paid a strict regard to justice and integrity in their employments. Æmilius was prepared from the first to behave so, by the laws and manners of his country; but Timoleon's probity was owing entirely to himself. A proof of this is, that in the time of Æmilius good order universally prevailed among the Romans, through a spirit of obedience to their laws and usages, and a reverence of their fellow-citizens; whereas, not one of the Grecian generals who commanded in Sicily, kept himself uncorrupted, except Dion: and many entertained a jealousy that even he affected monarchy, and dreamed of setting up such a regal authority as that in Lacedæmon. Timæus informs us, that the Syracusans sent away Gylippus loaded with infamy, for his insatiable avarice and rapacity, while he had the command; and many writers give account of the misdemeanours and breach of articles which Pharax the Spartan, and Callippus the Athenian, were guilty of, in hopes of gaining the sovereignty of Sicily. But what were these men, and on what power did they build such hopes? Pharax was a follower of Dionysius, who was already expelled, and Callippus was an officer in the foreign troops in the service of Dion. But Timoleon was sent to be general of the Syracusans, at their earnest request; he had not an army to provide, but found one ready formed, which cheerfully obeyed his orders; and yet he employed this power for no other end, than the destruction of their oppressive masters. Yet again, it was to be admired in Æmilius, that, though he subdued so opulent a kingdom, he did not add one drachma to his substance. He would not touch, nor even look upon the money himself, though he gave many liberal gifts to others. I do not, how ever, blame Timoleon for accepting of a handsome house and lands: for it is no disgrace to take something out of so much, but to take nothing at all is better; and that is the most consummate virtue which shows that it is above pecuniary considerations, even when it has the best claim to them. As some bodies are able to bear heat, and others cold, but those are the strongest which are equally fit to endure either; so the vigour and firmness of those minds are the greatest which are neither elated by prosperity, nor broken by adversity. And in this respect, Æmilius appears to have been superior; for, in the great and severe misfortune of the loss of his sons, he kept up the same dignity of carriage as in the midst of the happiest success. But Timoleon, when he had acted as a patriot should, with regard to his brother, did not let his reason support him against his grief; but becoming a prey to sorrow and remorse, for the space of twenty years he could not so much as look upon the place where the public business was transacted, much less take a part in it. A man should, indeed, be afraid and ashamed of what is really shameful; but to shrink under every reflection upon his character, though it speaks a delicacy of temper, has nothing in it of true greatness of mind. PELOPIDAS. CATO the elder, hearing somebody commend a man who was rashly and indiscreetly daring in war, made this just observation, that there was great difference between a due regard to valour and a contempt of life. To this purpose, there is a story of one of the soldiers of Antigonus, who was astonishingly brave, but of an unhealthy complexion and bad habit of body. The king asked him the cause of his paleness, and he acknowledged that he had a private infirmity. He therefore gave his physicians a strict charge, that if any remedy could be found, they should apply it with the utmost care. Thus the man was cured; but then he no longer courted, nor risked his person as before. Antigonus questioned him about it, and could not forbear to express his wonder at the change. The soldier did not conceal the real cause, “You, sir,” said he, “have made me less bold, by delivering me from that misery, which made my life of no account to me." From the same way of arguing it was, that a certain Sybarite said of the Spartans, "It was no wonder if they ventured their lives freely in battle, since death was a deliverance to them from such a train of labours, and from such wretched diet." It was natural for the Sybarites*, who were dissolved in luxury and pleasure, to think that they who despised death, did it not from a love of virtue and honour, but because they were weary of life. But in fact, the Lacedæmonians thought it a pleasure either to live or to die, as virtue and right reason directed; and so this epitaph testifies: Nor life, nor death, they deem'd the happier state; For neither is the avoiding of death to be found fault with, if a man is not dishonourably fond of life; nor is the meeting it with courage to be commended, if * The Sybarites were a colony of Greeks, who settled in ancient times on the gulf of Tarentum. The felicity of their situation, their wealth, and power drew them into luxury, which was remarkable to a proverb. But one cannot credit the extravagant things which Athenæus relates of them. Their chief city, which at first was called Sybaris, from a river of that name, was afterwards named Thurium or Thurii, |
