Something like this ought to be said by the teacher to ingenuous youths. But now what happens? The teacher is a lifeless body, and you are lifeless bodies. When you have been well filled today, you sit down and lament about the morrow, how you shall get something to eat. Wretch, if you have it, you will have it; if you have it not, you will depart from life. The door is open.71 Why do you grieve? where does there remain any room for tears? and where is there occasion for flattery? why shall one man envy another? why should a man admire the rich or the powerful, even if they be both very strong and of violent temper? for what will they do to us? We shall not care for that which they can do; and what we do care for, that they cannot do. How did Socrates behave with respect to these matters? Why, in what other way than a man ought to do who was convinced that he was a kinsman of the gods? “If you say to me now,” said Socrates to his judges,72 “we will acquit you on the condition that you no longer discourse in the way in which you have hitherto discoursed, nor trouble either our young or our old men, I shall answer, you make yourselves ridiculous by thinking that if one of our commanders has appointed me to a certain post, it is my duty to keep and maintain it, and to resolve to die a thousand times rather than desert it; but if God has put us in any place and way of life, we ought to desert it.” Socrates speaks like a man who is really a kinsman of the gods. But we think about ourselves as if we were only stomachs, and intestines, and shameful parts; we fear, we desire; we flatter those who are able to help us in these matters, and we fear them also.
A man asked me to write to Rome about him, a man who, as most people thought, had been unfortunate, for formerly he was a man of rank and rich, but had been stripped of all, and was living here. I wrote on his behalf in a submissive manner; but when he had read the letter, he gave it back to me and said, “I wished for your help, not your pity: no evil has happened to me.”
Thus also Musonius Rufus, in order to try me, used to say: This and this will befall you from your master; and when I replied that these were things which happen in the ordinary course of human affairs. Why then, said he, should I ask him for anything when I can obtain it from you? For, in fact, what a man has from himself, it is superfluous and foolish to receive from another?73 Shall I then, who am able to receive from myself greatness of soul and a generous spirit, receive from you land and money or a magisterial office? I hope not: I will not be so ignorant about my own possessions. But when a man is cowardly and mean, what else must be done for him than to write letters as you would about a corpse.74 Please to grant us the body of a certain person and a sextarius of poor blood. For such a person is, in fact, a carcass and a sextarius (a certain quantity) of blood, and nothing more. But if he were anything more, he would know that one man is not miserable through the means of another.
X
Against Those Who Eagerly Seek Preferment at Rome
If we applied ourselves as busily to our own work as the old men at Rome do to those matters about which they are employed, perhaps we also might accomplish something. I am acquainted with a man older than myself, who is now superintendent of corn75 at Rome, and I remember the time when he came here on his way back from exile, and what he said as he related the events of his former life, and how he declared that with respect to the future after his return he would look after nothing else than passing the rest of his life in quiet and tranquillity. For how little of life, he said, remains for me. I replied: you will not do it, but as soon as you smell Rome, you will forget all that you have said; and if admission is allowed even into the imperial palace, he76 will gladly thrust himself in and thank God. “If you find me, Epictetus,” he answered, “setting even one foot within the palace, think what you please.” Well, what then did he do? Before he entered the city, he was met by letters from Caesar, and as soon as he received them, he forgot all, and ever after has added one piece of business to another. I wish that I were now by his side to remind him of what he said when he was passing this way, and to tell him how much better a seer I am than he is.
Well then, do I say that man is an animal made for doing nothing?77 Certainly not. But why are we not active?78 (We are active.) For example, as to myself, as soon as day comes, in a few words I remind myself of what I must read over to my pupils;79 then forthwith I say to myself: But what is it to me how a certain person shall read? the first thing for me is to sleep. And indeed what resemblance is there between what other
