LXVII

If I show you, that you lack just what is most important and necessary to happiness, that hitherto your attention has been bestowed on everything rather than that which claims it most; and, to crown all, that you know neither what G.o.d nor Man is--neither what Good or Evil is: why, that you are ignorant of everything else, perhaps you may bear to be told; but to hear that you know nothing of yourself, how could you submit to that? How could you stand your ground and suffer that to be proved? Clearly not at all. You instantly turn away in wrath. Yet what harm have I done to you? Unless indeed the mirror harms the ill-favoured man by showing him to himself just as he is; unless the physician can be thought to insult his patient, when he tells him:--"Friend, do you suppose there is nothing wrong with you? why, you have a fever. Eat nothing to-day, and drink only water." Yet no one says, "What an insufferable insult!" Whereas if you say to a man, "Your desires are inflamed, your instincts of rejection are weak and low, your aims are inconsistent, your impulses are not in harmony with Nature, your opinions are rash and false," he forthwith goes away and complains that you have insulted him.

LXVIII

Our way of life resembles a fair. The flocks and herds are pa.s.sing along to be sold, and the greater part of the crowd to buy and sell. But there are some few who come only to look at the fair, to inquire how and why it is being held, upon what authority and with what object. So too, in this great Fair of life, some, like the cattle, trouble themselves about nothing but the fodder. Know all of you, who are busied about land, slaves and public posts, that these are nothing but fodder! Some few there are attending the Fair, who love to contemplate what the world is, what He that administers it. Can there be no Administrator? is it possible, that while neither city nor household could endure even a moment without one to administer and see to its welfare, this Fabric, so fair, so vast, should be administered in order so harmonious, without a purpose and by blind chance? There is therefore an Administrator. What is His nature and how does He administer? And who are we that are His children and what work were we born to perform? Have we any close connection or relation with Him or not?

Such are the impressions of the few of whom I speak. And further, they apply themselves solely to considering and examining the great a.s.sembly before they depart. Well, they are derided by the mult.i.tude. So are the lookers-on by the traders: aye, and if the beasts had any sense, they would deride those who thought much of anything but fodder!

LXIX

I think I know now what I never knew before--the meaning of the common saying, A fool you can neither bend nor break. Pray heaven I may never have a wise fool for my friend! There is nothing more intractable.--"My resolve is fixed!"--Why so madman say too; but the more firmly they believe in their delusions, the more they stand in need of treatment.

LXX

--"O! when shall I see Athens and its Acropolis again?"--Miserable man!

art thou not contented with the daily sights that meet thine eyes? canst thou behold aught greater or n.o.bler than the Sun, Moon, and Stars; than the outspread Earth and Sea? If indeed thou apprehendest Him who administers the universe, if thou bearest Him about within thee, canst thou still hanker after mere fragments of stone and fine rock? When thou art about to bid farewell to the Sun and Moon itself, wilt thou sit down and cry like a child? Why, what didst thou hear, what didst thou learn?

why didst thou write thyself down a philosopher, when thou mightest have written what was the fact, namely, "I have made one or two Compendiums, I have read some works of Chrysippus, and I have not even touched the hem of Philosophy's robe!"

LXXI

Friend, lay hold with a desperate grasp, ere it is too late, on Freedom, on Tranquility, on Greatness of soul! Lift up thy head, as one escaped from slavery; dare to look up to G.o.d, and say:--"Deal with me henceforth as Thou wilt; Thou and I are of one mind. I am Thine: I refuse nothing that seeeth good to Thee; lead on whither Thou wilt; clothe me in what garb Thou pleasest; wilt Thou have me a ruler or a subject--at home or in exile--poor or rich? All these things will I justify unto men for Thee. I will show the true nature of each... ."

Who would Hercules have been had he loitered at home? no Hercules, but Eurystheus. And in his wanderings through the world how many friends and comrades did he find? but nothing dearer to him than G.o.d. Wherefore he was believed to be G.o.d's son, as indeed he was. So then in obedience to Him, he went about delivering the earth from injustice and lawlessness.

But thou art not Hercules, thou sayest, and canst not deliver others from their iniquity--not even Theseus, to deliver the soil of Attica from its monsters? Purge away thine own, cast forth thence--from thine own mind, not robbers and monsters, but Fear, Desire, Envy, Malignity, Avarice, Effeminacy, Intemperance. And these may not be cast out, except by looking to G.o.d alone, by fixing thy affections on Him only, and by consecrating thyself to His commands. If thou choosest aught else, with sighs and groans thou wilt be forced to follow a Might greater than thine own, ever seeking Tranquillity without, and never able to attain unto her. For thou seekest her where she is not to be found; and where she is, there thou seekest her not!

LXXII

If a man would pursue Philosophy, his first task is to throw away conceit. For it is impossible for a man to begin to learn what he has a conceit that he already knows.

LXXIII

Give me but one young man, that has come to the School with this intention, who stands forth a champion of this cause, and says, "All else I renounce, content if I am but able to pa.s.s my life free from hindrance and trouble; to raise my head aloft and face all things as a free man; to look up to heaven as a friend of G.o.d, fearing nothing that may come to pa.s.s!" Point out such a one to me, that I may say, "Enter, young man, into possession of that which is thine own. For thy lot is to adorn Philosophy. Thine are these possessions; thine these books, these discourses!"

And when our champion has duly exercised himself in this part of the subject, I hope he will come back to me and say:--"What I desire is to be free from pa.s.sion and from perturbation; as one who grudges no pains in the pursuit of piety and philosophy, what I desire is to know my duty to the G.o.ds, my duty to my parents, to my brothers, to my country, to strangers."

"Enter then on the second part of the subject; it is thine also."

"But I have already mastered the second part; only I wished to stand firm and unshaken--as firm when asleep as when awake, as firm when elated with wine as in despondency and dejection."

"Friend, you are verily a G.o.d! you cherish great designs."

LXXIV

"The question at stake," said Epictetus, "is no common one; it is this:--Are we in our senses, or are we not?"

LXXV

If you have given way to anger, be sure that over and above the evil involved therein, you have strengthened the habit, and added fuel to the fire. If overcome by a temptation of the flesh, do not reckon it a single defeat, but that you have also strengthened your dissolute habits. Habits and faculties are necessarily affected by the corresponding acts. Those that were not there before, spring up: the rest gain in strength and extent. This is the account which Philosophers give of the origin of diseases of the mind:--Suppose you have once l.u.s.ted after money: if reason sufficient to produce a sense of evil be applied, then the l.u.s.t is checked, and the mind at once regains its original authority; whereas if you have recourse to no remedy, you can no longer look for this return--on the contrary, the next time it is excited by the corresponding object, the flame of desire leaps up more quickly than before. By frequent repet.i.tion, the mind in the long run becomes callous; and thus this mental disease produces confirmed Avarice.

One who has had fever, even when it has left him, is not in the same condition of health as before, unless indeed his cure is complete.

Something of the same sort is true also of diseases of the mind. Behind, there remains a legacy of traces and blisters: and unless these are effectually erased, subsequent blows on the same spot will produce no longer mere blisters, but sores. If you do not wish to be p.r.o.ne to anger, do not feed the habit; give it nothing which may tend its increase. At first, keep quiet and count the days when you were not angry: "I used to be angry every day, then every other day: next every two, next every three days!" and if you succeed in pa.s.sing thirty days, sacrifice to the G.o.ds in thanksgiving.

LXXVI

How then may this be attained?--Resolve, now if never before, to approve thyself to thyself; resolve to show thyself fair in G.o.d's sight; long to be pure with thine own pure self and G.o.d!

LXXVII

That is the true athlete, that trains himself to resist such outward impressions as these.

"Stay, wretched man! suffer not thyself to be carried away!" Great is the combat, divine the task! you are fighting for Kingship, for Liberty, for Happiness, for Tranquillity. Remember G.o.d: call upon Him to aid thee, like a comrade that stands beside thee in the fight.