Book 1, Chapter 15

“What do we think the many great men killed for our commonwealth had in mind? That their names should end at the same boundary as their lives? No one would ever offer himself to death for his country without a great hope of immortality.

33 “Themistocles could have lived at leisure; so could Epaminondas; so, not to seek examples both ancient and foreign, could I. But somehow there is rooted in our minds a kind of foreknowledge of the ages to come, and it is in the greatest geniuses and loftiest souls that this is strongest and most clearly seen. Take it away, and who would be so mad as to live continually among labors and dangers?

34 “I am speaking of leading citizens. But what of poets? Do they not wish to be famous after death? Why else these lines?

“‘Look, citizens, upon the image of old Ennius:“‘Here is the man who sang your fathers’ greatest deeds.’

“He demands the reward of glory from those whose fathers he had covered with glory. And again:

“‘Let no one with tears […]’

“Why? ‘I fly alive upon the lips of men.’

“But why speak of poets? Craftsmen wish to be famous after death. Why else did Phidias include a likeness of himself on Minerva’s shield, when he was not allowed to inscribe his <name>? And do not our philosophers put their names even on the very books they write about despising glory?

35 “But if universal agreement is nature’s voice, and everyone everywhere agrees that there is something which concerns those who have left this life, we too must hold the same belief. And if we think that those whose souls excel in genius or virtue perceive nature’s power most clearly, because their nature is best, then, since the best people do most to serve posterity, it is likely that there is something of which they will be aware after death.”

“what do we think all those great men who were killed for our republic had in mind? That their name should end where their life did? No one would ever offer to die for their country without a great hope of immortality.

33 “Themistocles could have lived quietly. Epaminondas could have too. And, to avoid looking for examples both ancient and foreign, so could I. But somehow a kind of foreknowledge of future generations is lodged in our minds. It comes out most strongly, and shows most clearly, in the greatest talents and the highest spirits. Take it away, and who would be so mad as to spend their whole life in hard work and danger?

34 “I’m talking about leading public figures. But don’t poets want to be famous after death too? Otherwise, why these lines? “‘Citizens, look at this portrait of old Ennius: “‘He put into verse the greatest deeds of your ancestors.’ “He demands the reward of glory from the people whose ancestors he’d given glory. And he also says: “‘Let no one weep for me […]’ “Why? ‘I fly, alive, on men’s lips.’ “But why stick to poets? Artists want to be famous after death too. Why else did Phidias put a likeness of himself on Minerva’s shield, when he wasn’t allowed to sign his name? And our philosophers—don’t they put their own names on the very books they write about disregarding glory?

35 “So if everyone’s agreement is nature’s voice, and people everywhere agree that something concerns those who’ve left this life, we must think the same. And suppose we believe that people whose minds stand out for talent or virtue see nature’s power most clearly because their own natures are the best. Then, since the best people do the most for future generations, it’s likely that there’s something they’ll be conscious of after death.”