On Virtue and the Soul
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On Virtue and the Soul
XXVII. On the Good Which Abides
1. “What,” say you, “are you giving me advice? Indeed, have you already advised yourself, already corrected your own faults? Is this the reason why you have leisure to reform other men?” No, I am not so shameless as to undertake to cure my fellow-men when I am ill myself. I am, however, discussing with you troubles which concern us both, and sharing the remedy with you, just as if we were lying ill in the same hospital. Listen to me, therefore, as you would if I were talking to myself. I am admitting you to my inmost thoughts, and am having it out with myself, merely making use of you as my pretext. 2. I keep crying out to myself: “Count your years, and you will be ashamed to desire and pursue the same things you desired in your boyhood days. Of this one thing make sure against your dying day, – let your faults die before you die. Away with those disordered pleasures, which must be dearly paid for; it is not only those which are to come that harm me, but also those which have come and gone. Just as crimes, even if they have not been detected when they were committed, do not allow anxiety to end with them; so with guilty pleasures, regret remains even after the pleasures are over. They are not substantial, they are not trustworthy; even if they do not harm us, they are fleeting. 3. Cast about rather for some good which will abide. But there can be no such good except as the soul discovers it for itself within itself. Virtue alone affords everlasting and peace-giving joy; even if some obstacle arise, it is but like an intervening cloud, which floats beneath the sun but never prevails against it.”
4. When will it be your lot to attain this joy? Thus far, you have indeed not been sluggish, but you must quicken your pace. Much toil remains; to confront it, you must yourself lavish all your waking hours, and all your efforts, if you wish the result to be accomplished. This matter cannot be delegated to someone else. 5. The other kind of literary activity admits of outside assistance. Within our own time there was a certain rich man named Calvisius Sabinus; he had the bank-account and the brains of a freedman. I never saw a man whose good fortune was a greater offence against propriety. His memory was so faulty that he would sometimes forget the name of Ulysses, or Achilles, or Priam, – names which we know as well as we know those of our own attendants. No major-domo in his dotage, who cannot give men their right names, but is compelled to invent names for them, – no such man, I say, calls off the names of his master’s tribesmen so atrociously as Sabinus used to call off the Trojan and Achaean heroes. But none the less did he desire to appear learned. 6. So he devised this short cut to learning: he paid fabulous prices for slaves, – one to know Homer by heart and another to know Hesiod; he also delegated a special slave to each of the nine lyric poets. You need not wonder that he paid high prices for these slaves; if he did not find them ready to hand he had them made to order. After collecting this retinue, he began to make life miserable for his guests; he would keep these fellows at the foot of his couch, and ask them from time to time for verses which he might repeat, and then frequently break down in the middle of a word. 7. Satellius Quadratus, a feeder, and consequently a fawner, upon addle-pated millionaires, and also (for this quality goes with the other two) a flouter of them, suggested to Sabinus that he should have philologists to gather up the bits. Sabinus remarked that each slave cost him one hundred thousand sesterces; Satellius replied: “You might have bought as many book-cases for a smaller sum.” But Sabinus held to the opinion that what any member of his household knew, he himself knew also. 8. This same Satellius began to advise Sabinus to take wrestling lessons, – sickly, pale, and thin as he was, Sabinus answered: “How can I? I can scarcely stay alive now.” “Don’t say that, I implore you,” replied the other, “consider how many perfectly healthy slaves you have!” No man is able to borrow or buy a sound mind; in fact, as it seems to me, even though sound minds were for sale, they would not find buyers. Depraved minds, however, are bought and sold every day.
9. But let me pay off my debt and say farewell: “Real wealth is poverty adjusted to the law of Nature.” Epicurus has this saying in various ways and contexts; but it can never be repeated too often, since it can never be learned too well. For some persons the remedy should be merely prescribed; in the case of others, it should be forced down their throats. Farewell.
Translated by Richard M. Gummere
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