Again I say, as Thou wouldst have me; as one that is free, as Thy servant, as one whose ear is open unto what Thou dost enjoin, what Thou dost forbid.
Cx.x.xII
Whatsoever place or post Thou a.s.signest me, sooner will I die a thousand deaths, as Socrates said, than desert it. And where wilt Thou have me to be? At Rome or Athens? At Thebes or on a desert island? Only remember me there! Shouldst Thou send me where man cannot live as Nature would have him, I will depart, not in disobedience to Thee, but as though Thou wert sounding the signal for my retreat: I am not deserting Thee--far be that from me! I only perceive that thou needest me no longer.
Cx.x.xIII
If you are in Gyaros, do not let your mind dwell upon life at Rome, and all the pleasures it offered to you when living there, and all that would attend your return. Rather be intent on this--how he that lives in Gyaros may live in Gyaros like a man of spirit. And if you are at Rome, do not let your mind dwell upon the life at Athens, but study only how to live at Rome.
Finally, in the room of all other pleasures put this--the pleasure which springs from conscious obedience to G.o.d.
Cx.x.xIV
To a good man there is no evil, either in life or death. And if G.o.d supply not food, has He not, as a wise Commander, sounded the signal for retreat and nothing more? I obey, I follow--speaking good of my Commander, and praising His acts. For at His good pleasure I came; and I depart when it pleases Him; and while I was yet alive that was my work, to sing praises unto G.o.d!
Cx.x.xV
Reflect that the chief source of all evils to Man, and of baseness and cowardice, is not death, but the fear of death.
Against this fear then, I pray you, harden yourself; to this let all your reasonings, your exercises, your reading tend. Then shall you know that thus alone are men set free.
Cx.x.xVI
He is free who lives as he wishes to live; to whom none can do violence, none hinder or compel; whose impulses are unimpeded, whose desires are attain their purpose, who falls not into what he would avoid. Who then would live in error?--None. Who would live deceived and p.r.o.ne to fall, unjust, intemperate, in abject whining at his lot?--None. Then doth no wicked man live as he would, and therefore neither is he free.
Cx.x.xVII
Thus do the more cautious of travellers act. The road is said to be beset by robbers. The traveller will not venture alone, but awaits the companionship on the road of an amba.s.sador, a quaestor or a proconsul.
To him he attaches himself and thus pa.s.ses by in safety. So doth the wise man in the world. Many are the companies of robbers and tyrants, many the storms, the straits, the losses of all a man holds dearest.
Whither shall he fall for refuge--how shall he pa.s.s by una.s.sailed? What companion on the road shall he await for protection? Such and such a wealthy man, of consular rank? And how shall I be profited, if he is stripped and falls to lamentation and weeping? And how if my fellow-traveller himself turns upon me and robs me? What am I to do? I will become a friend of Caesar"s! in his train none will do me wrong! In the first place--O the indignities I must endure to win distinction! O the mult.i.tude of hands there will be to rob me! And if I succeed, Caesar too is but a mortal. While should it come to pa.s.s that I offend him, whither shall I flee from his presence? To the wilderness? And may not fever await me there? What then is to be done? Cannot a fellow-traveller be found that is honest and loyal, strong and secure against surprise?
Thus doth the wise man reason, considering that if he would pa.s.s through in safety, he must attach himself unto G.o.d.
Cx.x.xVIII
"How understandest thou attach himself to G.o.d?"
That what G.o.d wills, he should will also; that what G.o.d wills not, neither should he will.
"How then may this come to pa.s.s?"
By considering the movements of G.o.d, and His administration.
Cx.x.xIX
And dost thou that hast received all from another"s hands, repine and blame the Giver, if He takes anything from thee? Why, who art thou, and to what end comest thou here? was it not He that made the Light manifest unto thee, that gave thee fellow-workers, and senses, and the power to reason? And how brought He thee into the world? Was it not as one born to die; as one bound to live out his earthly life in some small tabernacle of flesh; to behold His administration, and for a little while share with Him in the mighty march of this great Festival Procession? Now therefore that thou hast beheld, while it was permitted thee, the Solemn Feast and a.s.sembly, wilt thou not cheerfully depart, when He summons thee forth, with adoration and thanksgiving for what thou hast seen and heard?--"Nay, but I would fain have stayed longer at the Festival."--Ah, so would the mystics fain have the rites prolonged; so perchance would the crowd at the Great Games fain behold more wrestlers still. But the Solemn a.s.sembly is over! Come forth, depart with thanksgiving and modesty--give place to others that must come into being even as thyself.
CXL
Why art thou thus insatiable? why thus unreasonable? why enc.u.mber the world?--"Aye, but I fain would have my wife and children with me too."--What, are they then thine, and not His that gave them--His that made thee? Give up then that which is not thine own: yield it to One who is better than thou. "Nay, but why did He bring one into the world on these conditions?"--If it suits thee not, depart! He hath no need of a spectator who finds fault with his lot! Them that will take part in the Feast he needeth--that will lift their voices with the rest that men may applaud the more, and exalt the Great a.s.sembly in hymns and songs of praise. But the wretched and the fearful He will not be displeased to see absent from it: for when they were present, they did not behave as at a Feast, nor fulfil their proper office; but moaned as though in pain, and found fault with their fate, their fortune and their companions; insensible to what had fallen to their lot, insensible to the powers they had received for a very different purpose--the powers of Magnanimity, n.o.bility of Heart, of Fort.i.tude, or Freedom!
CXLI
Art thou then free? a man may say. So help me heaven, I long and pray for freedom! But I cannot look my masters boldly in the face; I still value the poor body; I still set much store on its preservation whole and sound.
But I can point thee out a free man, that thou mayest be no more in search of an example. Diogenes was free. How so? Not because he was of free parentage (for that, indeed, was not the case), but because he was himself free. He had cast away every handle whereby slavery might lay hold of him to enslave him, nor was it possible for any to approach and take hold of him to enslave him. All things sat loose upon him--all things were to him attached by but slender ties. Hadst thou seized upon his possessions, he would rather have let them go than have followed thee for them--aye, had it been even a limb, or mayhap his whole body; and in like manner, relatives, friends, and country. For he knew whence they came--from whose hands and on what terms he had received them.
His true forefathers, the G.o.ds, his true Country, he never would have abandoned; nor would he have yielded to any man in obedience and submission to the one nor in cheerfully dying for the other. For he was ever mindful that everything that comes to pa.s.s has its source and origin there; being indeed brought about for the weal of that his true Country, and directed by Him in whose governance it is.
CXLII
Ponder on this--on these convictions, on these words: fix thine eyes on these examples, if thou wouldst be free, if thou hast thine heart set upon the matter according to its worth. And what marvel if thou purchase so great a thing at so great and high a price? For the sake of this that men deem liberty, some hang themselves, others cast themselves down from the rock; aye, time has been when whole cities came utterly to an end: while for the sake of Freedom that is true, and sure, and una.s.sailable, dost thou grudge to G.o.d what He gave, when He claims it? Wilt thou not study, as Plato saith, to endure, not death alone, but torture, exile, stripes--in a word, to render up all that is not thine own? Else thou wilt be a slave amid slaves, wert thou ten thousand times a consul; aye, not a whit the less, though thou climb the Palace steps. And thou shalt know how true the saying of Cleanthes, that though the words of philosophers may run counter to the opinions of the world, yet have they reason on their side.
CXLII