philosophers that "the souls of men are divine, and that when they
have quitted the body a return to heaven is open to them, least
difficult to those who have been most virtuous and just." This
opinion was shared by Scipio. Only a few days before his death-as
though he had a presentiment of what was coming-he discoursed
for three days on the state of the republic. The company consisted
of Philus and Manlius and several others, and I had brought you,
Scaevola, along with me. The last part of his discourse referred
principally to the immortality of the soul; for he told us what he
had heard from the elder Africanus in a dream. Now if it be true
that in proportion to a man's goodness the escape from what may
be called the prison and bonds of the flesh is easiest, whom can we
imagine to have had an easier voyage to the gods than Scipio? I am
disposed to think, therefore, that in his case mourning would be a
sign of envy rather than of friendship. If, however, the truth rather
is that the body and soul perish together, and that no sensation
remains, then though there is nothing good in death, at least there
is nothing bad. Remove sensation, and a man is exactly as though
he had never been born; and yet that this man was born is a joy to
me, and will be a subject of rejoicing to this State to its last hour.

Wherefore, as I said before, all is as well as possible with him. Not
so with me; for as I entered life before him, it would have been
fairer for me to leave it also before him. Yet such is the pleasure I
take in recalling our friendship, that I look upon my life as having
been a happy one because I have spent it with Scipio. With him I
was associated in public and private business; with him I lived in
Rome and served abroad; and between us there was the most
complete harmony in our tastes, our pursuits, and our sentiments,
which is the true secret of friendship. It is not therefore in that