1. He is free who lives as he likes; who is not subject to compulsion, to restraint, or to violence; whose pursuits are unhindered, his desires successful, his aversions unincurred.
1. ἐλεύθερός ἐστιν ὁ ζῶν ὡς βούλεται, ὃν οὔτʼ ἀναγκάσαι ἔστιν οὔτε κωλῦσαι οὔτε βιάσασθαι, οὗ αἱ ὁρμαὶ ἀνεμπόδιστοι, αἱ ὀρέξεις ἐπιτευκτικαί, αἱ ἐκκλίσεις ἀπερίπτωτοι.
Who, then, would wish to lead a wrong course of life? “No one.” Who would live deceived, erring, unjust, dissolute, discontented, dejected? “No one.” No wicked man, then, lives as he likes;
τίς οὖν θέλει ζῆν ἁμαρτάνων; — οὐδείς. — τίς θέλει ζῆν ἐξαπατώμενος, προπίπτων, ἄδικος ὤν, ἀκόλαστος, μεμψίμοιρος, ταπεινός;
therefore no such man is free. And who would live in sorrow, fear, envy, pity, with disappointed desires and unavailing aversions?
— οὐδείς. — οὐδεὶς ἄρα τῶν φαύλων ζῇ ὡς βούλεται· οὐ τοίνυν οὐδʼ ἐλεύθερός ἐστιν.
“No one.” Do we then find any of the wicked exempt from these evils? “Not one.”
τίς δὲ θέλει λυπούμενος ζῆν, φοβούμενος, φθονῶν, ἐλεῶν, ὀρεγόμενος καὶ ἀποτυγχάνων, ἐκκλίνων καὶ περιπίπτων;
Consequently, then, they are not free. If some person who has been twice consul should hear this, he will forgive you, provided you add, “but you are wise, and this has no reference to you.”
— οὐδὲ εἷς. — ἔχομεν οὖν τινα τῶν φαύλων ἄλυπον, ἄφοβον, ἀπερίπτωτον, ἀναπότευκτον; — οὐδένα. — οὐκ ἄρα οὐδὲ ἐλεύθερον.
But if you tell him the truth, that, in point of slavery, he does not necessarily differ from those who have been thrice sold, what but chastisement can you expect?
ταῦτα ἄν τις ἀκούσῃ δισύπατος, ἂν μὲν προσθῇς ὅτι ἀλλὰ σύ γε σοφὸς εἶ, οὐδὲν πρὸς σὲ ταῦτα, συγγνώσεταί σοι.
“For how,” he says, “am I a slave? My father was free, my mother free.
ἂν δʼ αὐτῷ τὰς ἀληθείας εἴπῃς ὅτι τῶν τρὶς πεπραμένων οὐδὲν διαφέρεις πρὸς τὸ μὴ καὶ αὐτὸς δοῦλος εἶναι, τί ἄλλο ἢ πληγάς σε δεῖ προσδοκᾶν;
Besides, I am a senator, too, and the friend of Caesar, and have been twice consul, and have myself many slaves.” In the first place, most worthy sir, perhaps your father too was a slave of the same kind; and your mother, and your grandfather, and all your series of ancestors.
πῶς γάρ, φησίν, ἐγὼ δοῦλός εἰμι; ὁ πατὴρ ἐλεύθερος, ἡ μήτηρ ἐλευθέρα, οὗ ὠνὴν οὐδεὶς ἔχει· ἀλλὰ καὶ συγκλητικός εἰμι καὶ Καίσαρος φίλος καὶ ὑπάτευκα καὶ δούλους πολλοὺς ἔχω.
But even were they ever so free, what is that to you? For what if they were of a generous, you of a mean spirit; they brave, and you a coward; they sober, and you dissolute?
πρῶτον μέν, ὦ βέλτιστε συγκλητικέ, τάχα σου καὶ ὁ πατὴρ τὴν αὐτὴν δουλείαν δοῦλος ἦν καὶ ἡ μήτηρ καὶ ὁ πάππος καὶ ἐφεξῆς πάντες οἱ πρόγονοι.
“But what,” he says, “has this to do with my being a slave?” Is it no part of slavery to act against your will, under compulsion, and lamenting? “Be it so. But who can compel me but the master of all, Caesar?”
εἰ δὲ δὴ καὶ τὰ μάλιστα ἦσαν ἐλεύθεροι, τί τοῦτο πρὸς σέ; τί γάρ, εἰ ἐκεῖνοι μὲν γενναῖοι ἦσαν, σὺ δʼ ἀγεννής; ἐκεῖνοι μὲν ἄφοβοι, σὺ δὲ δειλός; ἐκεῖνοι μὲν ἐγκρατεῖς, σὺ δʼ ἀκόλαστος;
By your own confession, then, you have one master; and let not his being, as you say, master of all, give you any comfort; for then you are merely a slave in a large family.
καὶ τί, φησί, τοῦτο πρὸς τὸ δοῦλον εἶναι;— οὐδέν σοι φαίνεται εἶναι τὸ ἄκοντά τι ποιεῖν, τὸ ἀναγκαζόμενον, τὸ στένοντα πρὸς τὸ δοῦλον εἶναι;
Thus the Nicopolitans, too, frequently cry out, “By the genius of Caesar we are free!”
— τοῦτο μὲν ἔστω, φησίν. ἀλλὰ τίς με δύναται ἀναγκάσαι, εἰ μὴ ὁ πάντων κύριος Καῖσαρ;
For the present, however, if you please, we will let Caesar alone. But tell me this. Have you never been in love with any one, either of a servile or liberal condition? “Why, what has that to do with being slave or free?”
— οὐκοῦν ἕνα μὲν δεσπότην σαυτοῦ καὶ σὺ αὐτὸς ὡμολόγησας. ὅτι δὲ πάντων, ὡς λέγεις, κοινός ἐστιν, μηδέν σε τοῦτο παραμυθείσθω, ἀλλὰ γίγνωσκε, ὅτι ἐκ μεγάλης οἰκίας δοῦλος εἶ.
Were you never commanded anything by your mistress that you did not choose? Have you never flattered your fair slave?
οὕτως καὶ Νικοπολῖται ἐπιβοᾶν εἰώθασι νὴ τὴν Καίσαρος τύχην, ἐλεύθεροί ἐσμεν.
Have you never kissed her feet? And yet if you were commanded to kiss Caesar’s feet, you would think it an outrage and an excess of tyranny. What else is this than slavery?
ὅμως δʼ, ἐάν σοι δοκῇ, τὸν μὲν Καίσαρα πρὸς τὸ παρὸν ἀφῶμεν, ἐκεῖνο δέ μοι εἰπέ· οὐδέποτʼ ἠράσθης τινός; οὐ παιδισκαρίου, οὐ παιδαρίου, οὐ δούλου, οὐκ ἐλευθέρου;
Have you never gone out by night where you did not desire? Have you never spent more than you chose?
— τί οὖν τοῦτο πρὸς τὸ δοῦλον εἶναι ἢ ἐλεύθερον;
Have you not sometimes uttered your words with sighs and groans? Have you never borne to be reviled and shut out of doors? But if you are ashamed to confess your own follies, see what Thrasonides says and does;
— οὐδέποθʼ ὑπὸ τῆς ἐρωμένης ἐπετάγης οὐδὲν ὧν οὐκ ἤθελες; οὐδέποτέ σου τὸ δουλάριον ἐκολάκευσας; οὐδέποτʼ αὐτοῦ τοὺς πόδας κατεφίλησας; καίτοι τοῦ Καίσαρος ἄν σέ τις ἀναγκάσῃ, ὕβριν αὐτὸ ἡγῇ καὶ ὑπερβολὴν τυραννίδος.
who, after having fought more battles perhaps than you, went out by night, when [his slaves Geta would not dare to go; nay, had he been compelled to do it, would have gone bewailing and lamenting the bitterness of servitude. And what says he afterwards?
τί οὖν ἄλλο ἐστὶ δουλεία; νυκτὸς οὐδέποτʼ ἀπῆλθες, ὅπου οὐκ ἤθελες; ἀνάλωσας, ὅσα οὐκ ἤθελες; εἶπάς τινα οἰμώζων καὶ στένων, ἠνέσχου λοιδορούμενος, ἀποκλειόμενος;
“contemptible girl has enslaved me, whom no enemy ever enslaved.” Wretch! to be the slave of a girl and a contemptible girl too! Why, then, do you still call yourself free? Why do you boast your military expeditions? Then he calls for a sword, and is angry with the person who, out of kindness, denies it; and sends presents to her who hates him;
ἀλλʼ εἰ σὺ αἰσχύνῃ τὰ σαυτοῦ ὁμολογεῖν, ὅρα ἃ λέγει καὶ ποιεῖ ὁ Θρασωνίδης, ὃς τοσαῦτα στρατευσάμενος, ὅσα τάχα οὐδὲ σύ, πρῶτον μὲν ἐξελήλυθε νυκτός, ὅτε ὁ Γέτας οὐ τολμᾷ ἐξελθεῖν, ἀλλʼ εἰ προσηναγκάζετο ὑπʼ αὐτοῦ, πόλλʼ ἂν ἐπικραυγάσας καὶ τὴν πικρὰν δουλείαν ἀπολοφυράμενος ἐξῆλθεν.
and begs, and weeps, and then again is elated on every little success. But what elation? Is he raised above desire or fear?
εἶτα, τί λέγει; παιδισκάριόν με, φησίν, καταδεδούλωκʼ εὐτελές, ὃν οὐδὲ εἷς τῶν πολεμίων οὐπώποτε.
Consider what is our idea of freedom in animals. Some keep tame lions, and feed them and even lead them about; and who will say that any such lion is free?
τάλας, ὅς γε καὶ παιδισκαρίου δοῦλος εἶ καὶ παιδισκαρίου εὐτελοῦς. τί οὖν ἔτι σαυτὸν ἐλεύθερον λέγεις; τί δὲ προφέρεις σου τὰς στρατείας;
Nay, does he not live the more slavishly the more he lives at ease? And who that had sense and reason would wish to be one of those lions? Again, how much will caged birds suffer in trying to escape?
εἶτα ξίφος αἰτεῖ καὶ πρὸς τὸν ὑπʼ εὐνοίας μὴ διδόντα χαλεπαίνει[ν] καὶ δῶρα τῇ μισούσῃ πέμπει καὶ δεῖται καὶ κλαίει, πάλιν δὲ μικρὰ εὐημερήσας ἐπαίρεται· πλὴν καὶ τότε πῶς;
Nay, some of them starve themselves rather than undergo such a life;
μηδʼ ἐπιθυμεῖν ἢ φοβεῖσθαι οὔτʼ ἐλευθερίαν.
others are saved only with difficulty and in a pining condition;
σκέψαι δʼ ἐπὶ τῶν ζῴων, πῶς χρώμεθα τῇ ἐννοίᾳ τῆς ἐλευθερίας.
and the moment they find any opening, out they go. Such a desire have they for their natural freedom, and to be at their own disposal, and unrestrained. “And what harm can this confinement do you?” “What say you? I was born to fly where I please, to live in the open air, to sing when I please. You deprive me of all this, and then ask what harm I suffer?”
λέοντας τρέφουσιν ἡμέρους ἐγκλείσαντες καὶ σιτίζουσι καὶ κομίζουσιν ἔνιοι μεθʼ αὑτῶν. καὶ τίς ἐρεῖ τοῦτον τὸν λέοντα ἐλεύθερον; οὐχὶ δʼ ὅσῳ μαλακώτερον διεξάγει, τοσούτῳ δουλικώτερον; τίς δʼ ἂν λέων αἴσθησιν καὶ λογισμὸν λαβὼν βούλοιτο τούτων τις εἶναι τῶν λεόντων;
Hence we will allow those only to be free who will not endure captivity, but, so soon as they are taken, die and so escape. Thus Diogenes somewhere says that the only way to freedom is to die with ease.
ἄγε, τὰ δὲ πτηνὰ ταῦτα ὅταν ληφθῇ καὶ ἐγκεκλειμένα τρέφηται, οἷα πάσχει ζητοῦντα ἐκφυγεῖν; καὶ ἔνιά γε αὐτῶν λιμῷ διαφθείρεται μᾶλλον ἢ ὑπομένει τὴν τοιαύτην διεξαγωγήν,
And he writes to the Persian king, “You can no more enslave the Athenians than you can fish.” “How? Can I not get possession of them?” “If you do,” said he, “they will leave you, and be gone like fish. For catch a fish, and it dies.
ὅσα δʼ οὖν διασῴζεται, μόγις καὶ χαλεπῶς καὶ φθίνοντα, κἂν ὅλως εὕρῃ τι παρεῳγμένον, ἐξεπήδησεν. οὕτως ὀρέγεται τῆς φυσικῆς ἐλευθερίας καὶ τοῦ αὐτόνομα καὶ ἀκώλυτα εἶναι.
And if the Athenians, too, die as soon as you have caught them, of what use are your warlike preparations?” This is the voice of a free man who had examined the matter in earnest, and, as it might be expected, found it all out.
καὶ τί σοι κακόν ἐστιν ἐνταῦθα; οἷα λέγεις; πέτεσθαι πέφυκα ὅπου θέλω, ὕπαιθρον διάγειν, ᾁδειν ὅταν θέλω· σύ με πάντων τούτων ἀφαιρῇ καὶ λέγεις τί σοι κακόν ἐστιν;
But if you seek it where it is not, what wonder if you never find it? A slave wishes to be immediately set free.
διὰ τοῦτο ἐκεῖνα μόνα ἐροῦμεν ἐλεύθερα, ὅσα τὴν ἅλωσιν οὐ φέρει, ἀλλʼ ἅμα τε ἑάλω καὶ ἀποθανόντα διέφυγεν.
Think you it is because he is desirous to pay his fee [of manumission] to the officer? No, but because he fancies that, for want of acquiring his freedom, he has hitherto lived under restraint and unprosperously.
οὕτως καὶ Διογένης που λέγει μίαν εἶναι μηχανὴν πρὸς ἐλευθερίαν τὸ εὐκόλως ἀποθνῄσκειν, καὶ τῷ Περσῶν βασιλεῖ γράφει ὅτι τὴν Ἀθηναίων πόλιν καταδουλώσασθαι οὐ δύνασαι· οὐ μᾶλλον, φησίν, ἢ τοὺς ἰχθύας.
“If I am once set free,” he says, “it is all prosperity; I care for no one; I can speak to all as being their equal and on a level with them. I go where I will, I come when and how I will.” He is at last made free, and presently having nowhere to eat he seeks whom he may flatter, with whom he may sup.
πῶς; οὐ γὰρ λήψομαι αὐτούς; ἂν λάβῃς, φησίν, εὐθὺς ἀπολιπόντες σε οἰχήσονται, καθάπερ οἱ ἰχθύες. καὶ γὰρ ἐκείνων ὃν ἂν λάβῃς, ἀπέθανεν· καὶ οὗτοι ληφθέντες ἐὰν ἀποθνῄσκωσιν, τί σοί ἐστι τῆς παρασκευῆς ὄφελος;
He then either submits to the basest and most infamous degradation, and if he can obtain admission to some great man’s table, falls into a slavery much worse than the former;
τοῦτʼ ἔστιν ἐλευθέρου ἀνδρὸς φωνὴ σπουδῇ ἐξητακότος τὸ πρᾶγμα καὶ ὥσπερ εἰκὸς εὑρηκότος. ἂν δʼ ἀλλαχοῦ ζητῇς ἢ ὅπου ἐστίν, τί θαυμαστόν, εἰ οὐδέποτε αὐτὸ εὑρίσκεις;
or perhaps, if the ignorant fellow should grow rich, he doats upon some girl, laments, and is unhappy, and wishes for slavery again. “For what harm did it do me? Another clothed me, another shod me, another fed me, another took care of me when I was sick.
ὁ δοῦλος εὐθὺς εὔχεται ἀφεθῆναι ἐλεύθερος. διὰ τί; δοκεῖτε, ὅτι τοῖς εἰκοστώναις ἐπιθυμεῖ δοῦναι ἀργύριον; οὔ· ἀλλʼ ὅτι φαντάζεται μέχρι νῦν διὰ τὸ μὴ τετυχηκέναι τούτου ἐμποδίζεσθαι καὶ δυσροεῖν.
It was but in a few things, by way of return, I used to serve him. But now, miserable wretch! what do I suffer, in being a slave to many, instead of one!
ἂν ἀφεθῶ, φησίν, εὐθὺς πᾶσα εὔροια, οὐδενὸς ἐπιστρέφομαι, πᾶσιν ὡς ἴσος καὶ ὅμοιος λαλῶ, πορεύομαι ὅπου θέλω, ἔρχομαι ὅθεν θέλω καὶ ὅπου θέλω.
Yet, if I can be promoted to equestrian rank, I shall live in the utmost prosperity and happiness.” In order to obtain this, he first deservedly suffers; and as soon as he has obtained it, it is all the same again. “But then,” he says, “if I do but get a military command, I shall be delivered from all my troubles.”
εἶτα ἀπηλευθέρωται καὶ εὐθὺς μὲν οὐκ ἔχων, ποῖ φάγῃ, ζητεῖ, τίνα κολακεύσῃ, παρὰ τίνι δειπνήσῃ· εἶτα ἢ ἐργάζεται τῷ σώματι καὶ πάσχει τὰ δεινότατα κἂν σχῇ τινα φάτνην, ἐμπέπτωκεν εἰς δουλείαν πολὺ τῆς προτέρας χαλεπω
He gets a military command. He suffers as much as the vilest rogue of a slave; and, nevertheless, he asks for a second command and a third;
τέραν ἢ καὶ εὐπορήσας ἄνθρωπος ἀπειρόκαλος πεφίληκε παιδισκάριον καὶ δυστυχῶν ἀνακλαίεται καὶ τὴν δουλείαν ποθεῖ.
and when he has put the finishing touch, and is made a senator, then he is a slave indeed. When he comes into the public assembly, it is then that he undergoes his finest and most splendid slavery.
τί γάρ μοι κακὸν ἦν; ἄλλος μʼ ἐνέδυεν, ἄλλος μʼ ὑπέδει, ἄλλος ἔτρεφεν, ἄλλος ἐνοσοκόμει, ὀλίγα αὐτῷ ὑπηρέτουν. νῦν δὲ τάλας οἷα πάσχω πλείοσι δουλεύων ἀνθʼ ἑνός;
[It is needful] not to be foolish, but to learn what Socrates taught, the nature of things; and not rashly to apply general principles to particulars.
ὅμως δʼ ἐὰν δακτυλίους, φησίν, λάβω, τότε γʼ εὐρούστατα διάξω καὶ εὐδαιμονέστατα. πρῶτον μὲν ἵνα λάβῃ, πάσχει ὧν ἐστιν ἄξιος· εἶτα λαβὼν πάλιν ταὐτά.
For the cause of all human evils is the not being able to apply general principles to special cases. But different people have different grounds of complaint; one, for instance, that he is sick.
εἶτά φησιν ἂν μὲν στρατεύσωμαι, ἀπηλλάγην πάντων τῶν κακῶν. στρατεύεται, πάσχει ὅσα μαστιγίας καὶ οὐδὲν ἧττον δευτέραν αἰτεῖ στρατείαν καὶ τρίτην.
That is not the trouble; it is in his principles. Another, that he is poor; another, that he has a harsh father and mother; another, that he is not in the good graces of Caesar.
εἶθʼ ὅταν αὐτὸν τὸν κολοφῶνα ἐπιθῇ καὶ γένηται συγκλητικός, τότε γίνεται δοῦλος εἰς σύλλογον ἐρχόμενος, τότε τὴν καλλίστην καὶ λιπαρωτάτην δουλείαν δουλεύει.
This is nothing else but not understanding how to apply our principles. For who has not an idea of evil, that it is hurtful; that it is to be avoided; that it is by all means to be prudently guarded against?
ἵνα μὴ μωρὸς ᾖ, ἀλλʼ ἵνα μάθῃ, ἃ ἔλεγεν ὁ Σωκράτης, τί ἐστι τῶν ὄντων ἕκαστον, καὶ μὴ εἰκῇ τὰς προλήψεις ἐφαρμόζῃ ταῖς ἐπὶ μέρους οὐσίαις.
One principle does not contradict another, except when it comes to be applied. What, then, is this evil,—-thus hurtful and to be avoided?
τοῦτο γάρ ἐστι τὸ αἴτιον τοῖς ἀνθρώποις πάντων τῶν κακῶν, τὸ τὰς προλήψεις τὰς κοινὰς μὴ δύνασθαι ἐφαρμόζειν. τοῖς ἐπὶ μέρους.
“Not to be the friend of Caesar,” says some one. He is gone; he has failed in applying his principles; he is embarrassed; he seeks what is nothing to the purpose. For if he comes to be Caesar’s friend, he is still no nearer to what he sought. For what is it that every man seeks?
ἡμεῖς δʼ ἄλλοι ἄλλο οἰόμεθα. ὁ μὲν ὅτι νοσεῖ. οὐδαμῶς, ἀλλʼ ὅτι τὰς προλήψεις οὐκ ἐφαρμόζει. ὁ δʼ ὅτι πτωχός ἐστιν, ὁ δʼ ὅτι πατέρα χαλεπὸν ἔχει ἢ μητέρα, τῷ δʼ ὅτι ὁ Καῖσαρ οὐχ ἵλεώς ἐστιν. τοῦτο δʼ ἐστὶν ἓν καὶ μόνον τὸ τὰς προλήψεις ἐφαρμόζειν μὴ εἰδέναι.
To be secure, to be happy, to do what he pleases without restraint and without compulsion. When he becomes the friend of Caesar, then does he cease to be restrained; to be compelled? Is he secure? Is he happy? Whom shall we ask?
ἐπεὶ τίς οὐκ ἔχει κακοῦ πρόληψιν, ὅτι βλαβερόν ἐστιν, ὅτι φευκτόν ἐστιν, ὅτι παντὶ τρόπῳ ἀποικονόμητόν ἐστιν; πρόληψις προλήψει οὐ μάχεται, ἀλλʼ ὅταν ἔλθῃ ἐπὶ τὸ ἐφαρμόζειν.
Whom can we better credit than this very man who has been his friend? Come forth and tell us whether you sleep more quietly now than before you were the friend of Caesar. You presently hear him cry, “Leave off, for Heaven’s sake! and do not insult me. You know not the miseries I suffer; there is no sleep for me;
τί οὖν τὸ κακόν ἐστι τοῦτο καὶ βλαβερὸν καὶ φευκτόν; λέγει τὸ Καίσαρος μὴ εἶναι φίλον· ἀπῆλθεν, ἀπέ[σ]πεσεν τῆς ἐφαρμογῆς, θλίβεται, ζητεῖ τὰ μηδὲν πρὸς τὸ προκείμενον· ὅτι τυχὼν τοῦ φίλος εἶναι Καίσαρος οὐδὲν ἧττον τοῦ ζητουμένου οὐ τέτευχεν.
but one comes and says that Caesar is already awake; another, that he is just going out. Then follow perturbations, then cares.” Well, and when did you use to sup the more pleasantly,—formerly, or now? Hear what he says about this too. When he is not invited, he is distracted; and if he is, he sups like a slave with his master, solicitous all the while not to say or do anything foolish.
τί γάρ ἐστιν, ὃ ζητεῖ πᾶς ἄνθρωπος; εὐσταθῆσαι, εὐδαιμονῆσαι, πάντα ὡς θέλει ποιεῖν, μὴ κωλύεσθαι, μὴ ἀναγκάζεσθαι. ὅταν οὖν γένηται Καίσαρος φίλος, πέπαυται κωλυόμενος, πέπαυται ἀναγκαζόμενος, εὐσταθεῖ, εὐροεῖ; τίνος πυθώμεθα; τίνα ἔχομεν ἀξιοπιστότερον ἢ αὐτὸν τοῦτον τὸν γεγονότα φίλον;
And what think you? Is he afraid of being whipped like a slave? No such easy penalty. No; but rather, as becomes so great a man, Caesar’s friend, of losing his head. And when did you bathe the more quietly; when did you perform your exercises the more at your leisure; in short, which life would you rather wish to live,—your present, or the former?
ἐλθὲ εἰς τὸ μέσον καὶ εἰπὲ ἡμῖν, πότε ἀταραχώτερον ἐκάθευδες, νῦν ἢ πρὶν γενέσθαι φίλος τοῦ Καίσαρος; εὐθὺς ἀκούεις ὅτι παῦσαι, τοὺς θεούς σοι, ἐμπαίζων μου τῇ τύχῃ· οὐκ οἶδας, οἷα πάσχω τάλας· οὐδʼ ὕπνος ἐπέρχεταί μοι, ἀλλʼ ἄλλος ἐλθὼν λέγει, ὅτι ἤδη ἐγρηγορεῖ, ἤδη πρόεισιν· εἶτα ταραχαί, εἶτα φροντίδες.
I could swear there is no one so stupid and insensible as not to deplore his miseries, in proportion as he is the more the friend of Caesar. Since, then, neither they who are called kings nor the friends of kings live as they like, who, then, after all, is free? Seek, and you will find; for you are furnished by nature with means for discovering the truth. But if you are not able by these alone to find the consequence, hear them who have sought it. What do they say?
ἄγε, ἐδείπνεις δὲ πότε εὐαρεστότερον, νῦν ἢ πρότερον; ἄκουσον αὐτοῦ καὶ περὶ τούτων τί λέγει· ὅτι, ἂν μὲν μὴ κληθῇ, ὀδυνᾶται, ἂν δὲ κληθῇ, ὡς δοῦλος παρὰ κυρίῳ δειπνεῖ μεταξὺ προσέχων, μή τι μωρὸν εἴπῃ ἢ ποιήσῃ. καὶ τί δοκεῖς φοβεῖται; μὴ μαστιγωθῇ ὡς δοῦλος; πόθεν αὐτῷ οὕτως καλῶς; ἀλλʼ ὡς πρέπει τηλικοῦτον ἄνδρα, Καίσαρος φίλον, μὴ ἀπολέσῃ τὸν τράχηλον.
Do you think freedom a good? “The greatest.” Can any one, then, who attains the greatest good be unhappy or unsuccessful in his affairs? “No.”
ἐλούου δὲ πότʼ ἀταραχώτερον; ἐγυμνάζου δὲ πότε σχολαίτερον; τὸ σύνολον ποῖον μᾶλλον ἤθελες βίον βιοῦν, τὸν νῦν ἢ τὸν τότε;
As many, therefore, as you see unhappy, lamenting, unprosperous,—confidently pronounce them not free. “I do.”
ὀμόσαι δύναμαι, ὅτι οὐδεὶς οὕτως ἐστὶν ἀναίσθητος ἢ ἀναλήθης, μὴ ἀποδύρασθαι τὰς αὑτοῦ συμφοράς, ὅσῳ ἂν ᾖ φίλτερος.
Henceforth, then, we have done with buying and selling, and such like stated conditions of becoming slaves. For if these concessions hold, then, whether the unhappy man be a great or a little king,—of consular or bi-consular dignity,—he is not free. “Agreed.” Further, then, answer me this: do you think freedom to be something great and noble and valuable? “How should I not?”
ὅταν οὖν μήτε οἱ βασιλεῖς λεγόμενοι ζῶσιν ὡς θέλουσι μήθʼ οἱ φίλοι τῶν βασιλέων, τίνες ἔτι εἰσὶν ἐλεύθεροι; — ζήτει καὶ εὑρήσεις. ἔχεις γὰρ ἀφορμὰς παρὰ τῆς φύσεως πρὸς εὕρεσιν τῆς ἀληθείας. εἰ δʼ αὐτὸς οὐχ οἷός τε εἶ κατὰ ταύτας ψιλὰς πορευόμενος εὑρεῖν τὸ ἑξῆς, ἄκουσον παρὰ τῶν ἐζητηκότων.
Is it possible, then, that he who acquires anything so great and valuable and noble should be of an abject spirit? “It is not.” Whenever, then, you see any one subject to another, and flattering him contrary to his own opinion, confidently say that he too is not free; and not only when he does this for a supper, but even if it be for a government, nay, a consulship.
τί λέγουσιν; ἀγαθόν σοι δοκεῖ ἡ ἐλευθερία; — τὸ μέγιστον. — δύναται οὖν τις τοῦ μεγίστου ἀγαθοῦ τυγχάνων κακοδαιμονεῖν ἢ κακῶς πράσσειν; — οὔ. — ὅσους οὖν ἂν ἴδῃς κακοδαιμονοῦντας, δυσροοῦντας, πενθοῦντας, ἀποφαίνου θαρρῶν μὴ εἶναι ἐλευθέρους. — ἀποφαίνομαι.
Call those indeed little slaves who act thus for the sake of little things; and call the others, as they deserve, great slaves. “Be this, too, agreed.” Well, do you think freedom to be something independent and self-determined? “How can it be otherwise?”
— οὐκοῦν ἀπὸ μὲν ὠνῆς καὶ πράσεως καὶ τῆς τοιαύτης ἐν κτήσει κατατάξεως ἤδη ἀποκεχωρήκαμεν. εἰ γὰρ ὀρθῶς ὡμολόγησας ταῦτα, ἄν τε μέγας βασιλεὺς κακοδαιμονῇ, οὐκ ἂν ἐλεύθερος, ἄν τε μικρὸς ἄν θʼ ὑπατικὸς ἄν τε δισύπατος. — ἔστω.
Him, then, whom it is in the power of another to restrain or to compel, affirm confidently to be by no means free. And do not heed his grandfathers or great-grandfathers, or inquire whether he has been bought or sold;
ἔτι οὖν ἀπόκριναί μοι κἀκεῖνο· δοκεῖ σοι μέγα τι εἶναι καὶ γενναῖον ἡ ἐλευθερία καὶ ἀξιόλογον; — πῶς γὰρ οὔ; — ἔστιν οὖν τυγχάνοντά τινος οὕτως μεγάλου καὶ ἀξιολόγου καὶ γενναίου ταπεινὸν εἶναι; — οὐκ ἔστιν.
but if you hear him say from his heart and with emotion, “my master,” though twelve Lictors should march before him, call him a slave. And if you should hear him say, “Wretch that I am! what do I suffer!” call him a slave. In short, if you see him wailing, complaining, unprosperous, call him a slave, even in purple. “Suppose, then, that he does nothing of all this.” Do not yet say that he is free; but learn whether his principles are in any event liable to compulsion, to restraint, or disappointment;
— ὅταν οὖν ἴδῃς τινὰ ὑποπεπτωκότα ἑτέρῳ ἢ κολακεύοντα παρὰ τὸ φαινόμενον αὐτῷ, λέγε καὶ τοῦτον θαρρῶν μὴ εἶναι ἐλεύθερον· καὶ μὴ μόνον, ἂν δειπναρίου ἕνεκα αὐτὸ ποιῇ, ἀλλὰ κἂν ἐπαρχίας ἕνεκα κἂν ὑπατείας. ἀλλʼ ἐκείνους μὲν μικροδούλους λέγε τοὺς μικρῶν τινων ἕνεκα ταῦτα ποιοῦντας, τούτους δʼ, ὡς εἰσὶν ἄξιοι, μεγαλοδούλους.
and if you find this to be the case, call him a slave, keeping holiday during the Saturnalia. Say that his master is abroad; that he will come presently; and you will know what he suffers.
— ἔστω καὶ ταῦτα. — δοκεῖ δέ σοι ἡ ἐλευθερία αὐτεξούσιόν τι εἶναι καὶ αὐτόνομον; — πῶς γὰρ οὔ; — ὅντινα οὖν ἐπʼ ἄλλῳ κωλῦσαι ἔστι καὶ ἀναγκάσαι, θαρρῶν λέγε μὴ εἶναι ἐλεύθερον.
“Who will come?” Whoever has the power either of bestowing or of taking away any of the things he desires. “Have we so many masters, then?” We have. For, prior to all such, we have the things themselves for our masters. Now they are many; and it is through these that the men who control the things inevitably become our masters too. For no one fears Caesar himself;
καὶ μή μοι πάππους αὐτοῦ καὶ προπάππους βλέπε καὶ ὠνὴν ζήτει καὶ πρᾶσιν, ἀλλʼ ἂν ἀκούσῃς λέγοντος ἔσωθεν καὶ ἐκ πάθους κύριε, κἂν δώδεκα ῥάβδοι προάγωσιν, λέγε δοῦλον· κἂν ἀκούσῃς λέγοντος τάλας ἐγώ, οἷα πάσχω, λέγε δοῦλον· ἂν ἁπλῶς ἀποκλαιόμενον ἴδῃς, μεμφόμενον, δυσροοῦντα, λέγε δοῦλον περιπόρφυρον ἔχοντα.
but death, banishment, confiscation, prison, disgrace. Nor does any one love Caesar unless he be a person of great worth; but we love riches, the tribunate, the praetorship, the consulship. When we love or hate or fear such things, they who have the disposal of them must necessarily be our masters. Hence we even worship them as gods.
ἂν οὖν μηδὲν τούτων ποιῇ, μήπω εἴπῃς ἐλεύθερον, ἀλλὰ τὰ δόγματα αὐτοῦ κατάμαθε, μή τι ἀναγκαστά, μή τι κωλυτικά, μή τι δυσροητικά· κἂν εὕρῃς τοιοῦτον, λέγε δοῦλον ἀνοχὰς ἔχοντα ἐν Σατο[υ]ρναλίοις· λέγε, ὅτι ὁ κύριος αὐτοῦ ἀποδημεῖ· εἶθʼ ἥξει καὶ γνώσῃ οἷα πάσχει.
For we consider that whoever has the disposal of the greatest advantages is a deity; and then further reason falsely, “But such a one has the control of the greatest advantages; therefore he is a deity.” For if we reason falsely, the final inference must be also false. What is it, then, that makes a man free and independent?
— τίς ἥξει; — πᾶς ὃς ἂν ἐξουσίαν ἔχῃ τῶν ὑπʼ αὐτοῦ τινος θελομένων πρὸς τὸ περιποιῆσαι ταῦτα ἢ ἀφελέσθαι. — οὕτως οὖν πολλοὺς κυρίους ἔχομεν; — οὕτως. τὰ γὰρ πράγματα προτέρους τούτων κυρίους ἔχομεν· ἐκεῖνα δὲ πολλά ἐστιν. διὰ ταῦτα ἀνάγκη καὶ τοὺς τούτων τινὸς ἔχοντας ἐξουσίαν κυρίους εἶναι·
For neither riches, nor consulship, nor the command of provinces nor of kingdoms, can make him so; but something else must be found. What is it that keeps any one from being hindered and restrained in penmanship, for instance? “The science of penmanship.” In music? “The science of music.” Therefore in life too, it must be the science of living. As you have heard it in general, then, consider it likewise in particulars. Is it possible for him to be unrestrained who desires any of those things that are within the power of others?
ἐπεί τοι οὐδεὶς αὐτὸν τὸν Καίσαρα φοβεῖται, ἀλλὰ θάνατον, φυγήν, ἀφαίρεσιν τῶν ὄντων, φυλακήν, ἀτιμίαν. οὐδὲ φιλεῖ τις τὸν Καίσαρα, ἂν μή τι ᾖ πολλοῦ ἄξιος, ἀλλὰ πλοῦτον φιλοῦμεν, δημαρχίαν, στρατηγίαν, ὑπατείαν. ὅταν ταῦτα φιλῶμεν καὶ μισῶμεν καὶ φοβώμεθα, ἀνάγκη τοὺς ἐξουσίαν αὐτῶν ἔχοντας κυρίους ἡμῶν εἶναι. διὰ τοῦτο καὶ ὡς θεοὺς αὐτοὺς προσκυνοῦμεν·
“No.” Can he avoid being hindered? “No.” Therefore neither can he be free. Consider, then, whether we have nothing or everything in our own sole power,—or whether some things are in our own power and some in that of others. “What do you mean?”
ἐννοοῦμεν γάρ, ὅτι τὸ ἔχον ἐξουσίαν τῆς μεγίστης ὠφελείας θεῖόν ἐστιν, εἶθʼ ὑποτάσσομεν κακῶς οὗτος δʼ ἔχει [τῆς μεγίστης ὠφελείας· θεῖόν ἐστιν. εἶθʼ ὑποτάσσομεν κακῶς, οὗτος δʼ ἔχει] τῆς μεγίστης ὠφελείας ἐξουσίαν. ἀνάγκη καὶ τὸ γενόμενον ἐξ αὐτῶν ἐπενεχθῆναι κακῶς.
When you would have your body perfect, is it in your own power, or is it not? “It is not.” When you would be healthy? “It is not.” When you would be handsome? “It is not.” When you would live or die? “It is not.”
τί οὖν ἐστι τὸ ποιοῦν ἀκώλυτον τὸν ἄνθρωπον καὶ αὐτεξούσιον; πλοῦτος γὰρ οὐ ποιεῖ οὐδʼ ὑπατεία οὐδʼ ἐπαρχία οὐδὲ βασιλεία, ἀλλὰ δεῖ τι ἄλλο εὑρεθῆναι.
Body then is not our own; but is subject to everything that proves stronger than itself. “Agreed.” Well; is it in your own power to have an estate when you please, and such a one as you please? “No.” Slaves? “No.” Clothes? “No.” A house? “No.”
τί οὖν ἐστι τὸ ἐν τῷ γράφειν ἀκώλυτον ποιοῦν καὶ ἀπαραπόδιστον; — ἡ ἐπιστήμη τοῦ γράφειν. — τί δʼ ἐν τῷ κιθαρίζειν; — ἡ ἐπιστήμη τοῦ κιθαρίζειν. — οὐκοῦν καὶ ἐν τῷ βιοῦν ἡ ἐπιστήμη τοῦ βιοῦν.
Horses? “Indeed, none of these.” Well, if you desire ever so earnestly to have your children live, or your wife, or your brother, or your friends, is it in your own power? “No, it is not.”
ὡς μὲν οὖν ἁπλῶς, ἀκήκοας· σκέψαι δʼ αὐτὸ καὶ ἐκ τῶν ἐπὶ μέρους. τὸν ἐφιέμενόν τινος τῶν ἐπʼ ἄλλοις ὄντων ἐνδέχεται ἀκώλυτον εἶναι; — οὔ. — ἐνδέχεται ἀπαραπόδιστον;
Will you then say that there is nothing independent, which is in your own power alone, and unalienable? See if you have anything of this sort. “I do not know.”
— οὔ. — οὐκοῦν οὐδʼ ἐλεύθερον. ὅρα οὖν· πότερον οὐδὲν ἔχομεν, ὃ ἐφʼ ἡμῖν μόνοις ἐστίν, ἢ πάντα ἢ τὰ μὲν ἐφʼ ἡμῖν ἐστιν, τὰ δʼ ἐπʼ ἄλλοις;
But consider it thus: can any one make you assent to a falsehood? “No one.” In the matter of assent, then, you are unrestrained and unhindered. “Agreed.” Well, and can any one compel you to exert your aims towards what you do not like? “He can. For when he threatens me with death, or fetters, he thus compels me.” If, then, you were to despise dying or being fettered, would you any longer regard him?
— πῶς λέγεις; — τὸ σῶμα ὅταν θέλῃς ὁλόκληρον εἶναι, ἐπὶ σοί ἐστιν ἢ οὔ; — οὐκ ἐπʼ ἐμοί. — ὅταν δʼ ὑγιαίνειν; — οὐδὲ τοῦτο. — ὅταν δὲ καλὸν εἶναι; — οὐδὲ τοῦτο. — ζῆν δὲ καὶ ἀποθανεῖν; — οὐδὲ τοῦτο. — οὐκοῦν τὸ μὲν σῶμα ἀλλότριον, ὑπεύθυνον παντὸς τοῦ ἰσχυροτέρου.
“No.” Is despising death, then, an action in our power, or is it not? “It is.” Is it therefore in your power also to exert your aims towards anything, or is it not? “Agreed that it is. But in whose power is my avoiding anything?” This, too, is in your own. “What then if, when I am exerting myself to walk, any one should restrain me?” What part of you can he restrain?
— ἔστω. — τὸν ἀγρὸν δʼ ἐπὶ σοί ἐστιν ἔχειν, ὅταν θέλῃς καὶ ἐφʼ ὅσον θέλεις καὶ οἷον θέλεις; — οὔ. — τὰ δὲ δουλάρια; — οὔ. — τὰ δʼ ἱμάτια; — οὔ. — τὸ δὲ οἰκίδιον; — οὔ. — τοὺς δʼ ἵππους; — τούτων μὲν οὐδέν. — ἂν δὲ τὰ τέκνα σου ζῆν θέλῃς ἐξ ἅπαντος ἢ τὴν γυναῖκα ἢ τὸν ἀδελφὸν ἢ τοὺς φίλους, ἐπὶ σοί ἐστιν; — οὐδὲ ταῦτα.
Can he restrain your assent? “No, but my body.” Ay, as he may a stone. “Be it so. But still I cease to walk.”
πότερον οὖν οὐδὲν ἔχεις αὐτεξούσιον, ὃ ἐπὶ μόνῳ ἐστὶ σοί, ἢ ἔχεις τι τοιοῦτον; — οὐκ οἶδα. — ὅρα οὖν οὕτως καὶ σκέψαι αὐτό.
And who claimed that walking was one of the actions that cannot be restrained? For I only said that your exerting yourself towards it could not be restrained.
μή τις δύναταί σε ποιῆσαι συγκαταθέσθαι τῷ ψεύδει; — οὐδείς. — οὐκοῦν ἐν μὲν τῷ συγκαταθετικῷ τόπῳ ἀκώλυτος εἶ καὶ ἀνεμπόδιστος.
But wherever the body and its assistance are essential, you have already heard that nothing is in your power. “Be this, too, agreed.” And can any one compel you to desire against your Will? “No one.” Or to propose, or intend, or, in short, not to be beguiled by the appearances of things?
— ἔστω. — ἄγε, ὁρμῆσαι δέ σε ἐφʼ ὃ μὴ θέλεις τις δύναται ἀναγκάσαι; — δύναται. ὅταν γάρ μοι θάνατον ἢ δεσμὰ ἀπειλῇ, ἀναγκάζει μʼ ὁρμῆσαι. — ἂν οὖν καταφρονῇς τοῦ ἀποθανεῖν καὶ τοῦ δεδέσθαι, ἔτι αὐτοῦ ἐπιστρέφῃ;
“Nor this. But when I desire anything, he can restrain me from obtaining what I desire.” If you desire anything that is truly within your reach, and that cannot be restrained, how can he restrain you?
— οὔ. — σὸν οὖν ἐστιν ἔργον τὸ καταφρονεῖν θανάτου ἢ οὐ σόν; — ἐμόν. — σὸν ἄρα ἐστὶ καὶ τὸ ὁρμῆσαι ἢ οὔ; — ἔστω ἐμόν. — τὸ δʼ ἀφορμῆσαι τίνος;
“By no means.” And pray who claims that he who longs for what depends on another will be free from restraint? “May I not long for health, then?” By no means; nor for anything else that depends on another;
σὸν καὶ τοῦτο. — τί οὖν, ἂν ἐμοῦ ὁρμήσαντος περιπατῆσαι ἐκεῖνός με κωλύσῃ; — τί σου κωλύσει; μή τι τὴν συγκατάθεσιν; — οὔ· ἀλλὰ τὸ σωμάτιον. — ναί, ὡς λίθον. — ἔστω· ἀλλʼ οὐκέτι ἐγὼ περιπατῶ.
for what is not in your own power, either to procure or to preserve when you will, that belongs to another. Keep off not only your hands from it, but even more than these, your desires. Otherwise you have given yourself up as a slave;
— τίς δέ σοι εἶπεν τὸ περιπατῆσαι σὸν ἔργον ἐστὶν ἀκώλυτον; ἐγὼ γὰρ ἐκεῖνο ἔλεγον ἀκώλυτον μόνον τὸ ὁρμῆσαι· ὅπου δὲ σώματος χρεία καὶ τῆς ἐκ τούτου συνεργείας, πάλαι ἀκήκοας, ὅτι οὐδέν ἐστι σόν.
you have put your neck under the yoke, if you admire any of the things which are not your own, but which are subject and mortal, to which of them soever you are attached. “Is not my hand my own?”
— ἔστω καὶ ταῦτα. — ὀρέγεσθαι δέ σε οὗ μὴ θέλεις τις ἀναγκάσαι δύναται; — οὐδείς. — προθέσθαι δʼ ἢ ἐπιβαλέσθαι τις ἢ ἁπλῶς χρῆσθαι ταῖς προσπιπτούσαις φαντασίαις;
It is a part of you, but it is by nature clay, liable to restraint, to compulsion; a slave to everything stronger than itself. And why do I say, your hand? You ought to hold your whole body but as a useful ass, with a pack-saddle on, so long as may be, so long as it is allowed you.
— οὐδὲ τοῦτο· ἀλλὰ ὀρεγόμενόν με κωλύσει τυχεῖν οὗ ὀρέγομαι. — ἂν τῶν σῶν τινος ὀρέγῃ καὶ τῶν ἀκωλύτων, πῶς σε κωλύσει; — οὐδαμῶς. — τίς οὖν σοι λέγει, ὅτι ὁ τῶν ἀλλοτρίων ὀρεγόμενος ἀκώλυτός ἐστιν;
But if there should come a military conscription, and a soldier should lay hold on it, let it go.
Ὑγείας οὖν μὴ ὀρέγωμαι;— μηδαμῶς, μηδʼ ἄλλου ἀλλοτρίου μηδενός.
Do not resist, or murmur; otherwise you will be first beaten and lose the ass after all. And since you are thus to regard even the body itself, think what remains to do concerning things to be provided for the sake of the body. If that be an ass, the rest are but bridles, pack-saddles, shoes, oats, hay for him. Let these go too. Quit them yet more easily and expeditiously.
ὃ γὰρ οὐκ ἔστιν ἐπὶ σοὶ παρασκευάσαι ἢ τηρῆσαι ὅτε θέλεις, τοῦτο ἀλλότριόν ἐστιν. μακρὰν ἀπʼ αὐτοῦ οὐ μόνον τὰς χεῖρας, ἀλλὰ πολὺ πρότερον τὴν ὄρεξιν· εἰ δὲ μή, παρέδωκας σαυτὸν δοῦλον, ὑπέθηκας τὸν τράχηλον, ἂν θαυμάσῃς τῶν [τι] μὴ σῶν ᾧ τινι ἂν τῶν ὑπευθύνων καὶ θνητῶν προσπαθῇς. — ἡ χεὶρ οὐκ ἔστιν ἐμή;
And when you are thus prepared and trained to distinguish what belongs to others from your own;
— μέρος ἐστὶ σόν, φύσει δὲ πηλός, κωλυτόν, ἀναγκαστόν, δοῦλον παντὸς τοῦ ἰσχυροτέρου.
what is liable to restraint from what is not; to esteem the one your own property, but not the other; to keep your desire, to keep your aversion, carefully regulated by this point,—whom have you any longer to fear? “No one.” For about what should you be afraid,—about what is your own, in which consists the essence of good and evil?
καὶ τί σοι λέγω χεῖρα; ὅλον τὸ σῶμα οὕτως ἔχειν σε δεῖ ὡς ὀνάριον ἐπισεσαγμένον, ἐφʼ ὅσον ἂν οἷόν τε ᾖ, ἐφʼ ὅσον ἂν διδῶται· ἂν δʼ ἀγγαρεία ᾖ καὶ στρατιώτης ἐπιλάβηται, ἄφες, μὴ ἀντίτεινε μηδὲ γόγγυζε. εἰ δὲ μή, πληγὰς λαβὼν οὐδὲν ἧττον ἀπολεῖς καὶ τὸ ὀνάριον.
And who has any power over this? Who can take it away? Who can hinder you, any more than God can be hindered? But are you afraid for body, for possessions, for what belongs to others, for what is nothing to you? And what have you been studying all this while, but to distinguish between your own and that which is not your own;
ὅταν δὲ πρὸς τὸ σῶμα οὕτως ἔχειν σε δέῃ, ὅρα, τί ἀπολείπεται περὶ τὰ ἄλλα, ὅσα τοῦ σώματος ἕνεκα παρασκευάζεται. ὅταν ἐκεῖνο ὀνάριον ᾖ, τἆλλα γίνεται χαλινάρια τοῦ ὀναρίου, σαγμάτια, ὑποδημάτια, κριθαί, χόρτος. ἄφες κἀκεῖνα, ἀπόλυε θᾶττον καὶ εὐκολώτερον ἢ τὸ ὀνάριον.
what is in your power and what is not in your power; what is liable to restraint and what is not? And for what purpose have you applied to the philosophers,—that you might nevertheless be disappointed and unfortunate? No doubt you will be exempt from fear and perturbation! And what is grief to you?
καὶ ταύτην τὴν παρασκευὴν παρασκευασάμενος καὶ τὴν ἄσκησιν ἀσκήσας τὰ ἀλλότρια ἀπὸ τῶν ἰδίων διακρίνειν, τὰ κωλυτὰ ἀπὸ τῶν ἀκωλύτων, ταῦτα πρὸς σαυτὸν ἡγεῖσθαι, ἐκεῖνα μὴ πρὸς σαυτόν, ἐνταῦθα ἐπιστρόφως ἔχειν τὴν ὄρεξιν, ἐνταῦθα τὴν ἔκκλισιν, μή τι ἔτι φοβῇ τινα;
For whatsoever we anticipate with fear, we endure with grief. And for what will you any longer passionately wish? For you have acquired a temperate and steady desire of things dependent on will, since they are accessible and desirable;
— οὐδένα. — περὶ τίνος γὰρ φοβήσῃ; περὶ τῶν σεαυτοῦ, ὅπου σοι ἡ οὐσία τοῦ ἀγαθοῦ καὶ τοῦ κακοῦ; καὶ τίς τούτων ἐξουσίαν ἔχει; τίς ἀφελέσθαι αὐτὰ δύναται, τίς ἐμποδίσαι; οὐ μᾶλλον ἢ τὸν θεόν.
and you have no desire of things uncontrollable by will. so as to leave room for that irrational, and impetuous, and precipitate passion. Since then you are thus affected with regard to things, what man can any longer be formidable to you? What has man that he can be formidable to man, either in appearance, or speech, or mutual intercourse?
ἀλλʼ ὑπὲρ τοῦ σώματος καὶ τῆς κτήσεως; ὑπὲρ τῶν ἀλλοτρίων; ὑπὲρ τῶν οὐδὲν πρὸς σέ; καὶ τί ἄλλο ἐξ ἀρχῆς ἐμελέτας ἢ διακρίνειν τὰ σὰ καὶ οὐ σά, τὰ ἐπὶ σοὶ καὶ οὐκ ἐπὶ σοί, τὰ κωλυτὰ καὶ ἀκώλυτα; τίνος δὲ ἕνεκα προσῆλθες τοῖς φιλοσόφοις; ἵνα μηδὲν ἧττον ἀτυχῇς καὶ δυστυχῇς;
No more than horse to horse, or dog to dog, or bee to bee. But things are formidable to every one, and whenever any person can either give these to another, or take them away, he becomes formidable too. “How, then, is this citadel to be destroyed?” Not by sword or fire, but by principle. For if we should demolish the visible citadel, shall we have demolished also that of some fever, of some fair woman,—in short, the citadel [of temptation] within ourselves;
οὐκοῦν ἄφοβος μὲν οὕτως ἔσει καὶ ἀτάραχος. λύπη δὲ τί πρὸς σέ; ὧν γὰρ προσδοκωμένων φόβος γίνεται, καὶ λύπη παρόντων. ἐπιθυμήσεις δὲ τίνος ἔτι; τῶν μὲν γὰρ προαιρετικῶν ἅτε καλῶν ὄντων καὶ παρόντων σύμμετρον ἔχεις καὶ καθισταμένην τὴν ὄρεξιν, τῶν δʼ ἀπροαιρέτων οὐδενὸς ὀρέγῃ, ἵνα καὶ τόπον σχῇ τὸ ἄλογον ἐκεῖνο καὶ ὠστικὸν καὶ παρὰ τὰ μέτρα ἠπειγμένον;
and have turned out the tyrants to whom we are subject upon all occasions and every day, sometimes the same, sometimes others? From hence we must begin; hence demolish the citadel, and turn out the tyrants,—give up body, members, riches, power, fame, magistracies, honors, children, brothers, friends; esteem all these as belonging to others. And if the tyrants be turned out from hence, why should I also demolish the external citadel, at least on my own account?
ὅταν οὖν πρὸς τὰ πράγματα οὕτως ἔχῃς, τίς ἔτι ἄνθρωπος δύναται φοβερὸς εἶναι; τί γὰρ ἔχει ἄνθρωπος ἀνθρώπῳ φοβερὸν ἢ ὀφθεὶς ἢ λαλήσας ἢ ὅλως συναναστραφείς; οὐ μᾶλλον ἢ ἵππος ἵππῳ ἢ κύων κυνὶ ἢ μέλισσα μελίσσῃ. ἀλλὰ τὰ πράγματα ἑκάστῳ φοβερά ἐστιν· ταῦτα δʼ ὅταν περιποιεῖν τις δύνηταί τινι ἢ ἀφελέσθαι, τότε καὶ αὐτὸς φοβερὸς γίνεται.
For what harm to me from its standing? Why should I turn out the guards? For in what point do they affect me? It is against others that they direct their fasces, their staves, and their swords. Have I ever been restrained from what I willed, or compelled against my will? Indeed, how is this possible? I have placed my pursuits under the direction of God.
πῶς οὖν ἀκρόπολις καταλύεται; οὐ σιδήρῳ οὐδὲ πυρί, ἀλλὰ δόγμασιν. ἂν γὰρ τὴν οὖσαν ἐν τῇ πόλει καθέλωμεν, μή τι καὶ τὴν τοῦ πυρετοῦ, μή τι καὶ τὴν τῶν καλῶν γυναικαρίων, μή τι ἁπλῶς τὴν ἐν ἡμῖν ἀκρόπολιν καὶ τοὺς ἐν ἡμῖν τυράννους ἀποβεβλήκαμεν, οὓς ἐφʼ ἑκάστοις καθʼ ἡμέραν ἔχομεν, ποτὲ μὲν τοὺς αὐτούς, ποτὲ δʼ ἄλλους;
Is it his will that I should have a fever? It is my will too. Is it his will that I should pursue anything? It is my will too. Is it his will that I should desire? It is my will too. Is it his will that I should obtain anything? It is mine too. Is it not his will? It is not mine.
ἀλλʼ ἔνθεν ἄρξασθαι δεῖ καὶ ἔνθεν καθελεῖν τὴν ἀκρόπολιν, ἐκβάλλειν τοὺς τυράννους· τὸ σωμάτιον ἀφεῖναι, τὰ μέρη αὐτοῦ, τὰς δυνάμεις, τὴν κτῆσιν, τὴν φήμην, ἀρχάς, τιμάς, τέκνα, ἀδελφούς, φίλους, πάντα ταῦτα ἡγήσασθαι ἀλλότρια.
Is it his will that I should be tortured? Then it is my will to be tortured. Is it his will that I should die? Then it is my will to die. Who can any longer restrain or compel me, contrary to my own opinion? No more than Zeus. It is thus that cautious travellers act.
κἂν ἔνθεν ἐκβληθῶσιν οἱ τύραννοι, τί ἔτι ἀποτειχίζω τὴν ἀκρόπολιν ἐμοῦ γε ἕνεκα; ἑστῶσα γὰρ τί μοι ποιεῖ; τί ἔτι ἐκβάλλω τοὺς δορυφόρους; ποῦ γὰρ αὐτῶν αἰσθάνομαι; ἐπʼ ἄλλους ἔχουσιν τὰς ῥάβδους καὶ τοὺς κοντοὺς καὶ τὰς μαχαίρας.
Does some one hear that the road is beset by robbers? He does not set out alone, but waits for the retinue of an ambassador or quaestor or proconsul, and when he has joined himself to their company, goes along in safety. Thus does the prudent man act in the world. There are many robberies, tyrants, storms, distresses, losses of things most dear.
ἐγὼ δʼ οὐπώποτʼ οὔτε θέλων ἐκωλύθην οὔτʼ ἠναγκάσθην μὴ θέλων καὶ πῶς τοῦτο δυνατόν; προσκατατέταχά μου τὴν ὁρμὴν τῷ θεῷ. θέλει μʼ ἐκεῖνος πυρέσσειν· κἀγὼ θέλω. θέλει ὁρμᾶν ἐπί τι· κἀγὼ θέλω. θέλει ὀρέγεσθαι· κἀγὼ θέλω. θέλει με τυχεῖν τινος· κἀγὼ βούλομαι.
Where is there any refuge? How can he go alone unattacked? What retinue can he wait for, to go safely through his journey? To what company shall he join himself,—to some rich man;
οὐ θέλει· οὐ βούλομαι. ἀποθανεῖν οὖν θέλω· στρεβλωθῆναι οὖν θέλω. τίς ἔτι με κωλῦσαι δύναται παρὰ τὸ ἐμοὶ φαινόμενον ἢ ἀναγκάσαι; οὐ μᾶλλον ἢ τὸν Δία.
to some consular senator? And what good will that do me? He may be robbed himself, groaning and lamenting. And what if my fellow-traveller himself should turn against me and rob me? What shall I do? I say I will be the friend of Caesar.
οὕτως ποιοῦσι καὶ τῶν ὁδοιπόρων οἱ ἀσφαλέστεροι. ἀκήκοεν ὅτι λῃστεύεται ἡ ὁδός· μόνος οὐ τολμᾷ καθεῖναι, ἀλλὰ περιέμεινεν συνοδίαν ἢ πρεσβευτοῦ ἢ ταμίου ἢ ἀνθυπάτου καὶ προσκατατάξας ἑαυτὸν παρέρχεται ἀσφαλῶς.
While I am his companion, no one will injure me, Yet before I can become illustrious enough for this, what must I bear and suffer!
οὕτως καὶ ἐν τῷ κόσμῳ ποιεῖ ὁ φρόνιμος. πολλὰ λῃστήρια, τύραννοι, χειμῶνες, ἀπορίαι, ἀποβολαὶ τῶν φιλτάτων.
How often, and by how many, must I be robbed! And then, if I do become the friend of Caesar, he too is mortal; and if, by any accident, he should become my enemy, where can I best retreat,—to a desert?
ποῦ τις καταφύγῃ; πῶς ἀλῄστευτος παρέλθῃ; ποίαν συνοδίαν περιμείνας ἀσφαλῶς διέλθῃ; τίνι προσκατατάξας ἑαυτόν;
Well, and may not a fever come there? What can be done, then? Is it not possible to find a fellow-traveller safe, faithful, brave, incapable of being surprised?
τῷ δεῖνι, τῷ πλουσίῳ, τῷ ὑπατικῷ. καὶ τί μοι ὄφελος; αὐτὸς ἐκδύεται, οἰμώζει, πενθεῖ. τί δʼ, ἂν ὁ συνοδοιπόρος αὐτὸς ἐπʼ ἐμὲ στραφεὶς λῃστής μου γένηται;
A person who reasons thus, understands and considers that if he joins himself to God, he shall go safely through his journey. “How do you mean, join himself?” That whatever is the will of God may be his will too; that whatever is not the will of God may not be his.
τί ποιήσω; φίλος ἔσομαι Καίσαρος· ἐκείνου με ὄντα ἑταῖρον οὐδεὶς ἀδικήσει. πρῶτον μέν, ἵνα γένωμαι, π[ρ]όσα με δεῖ τλῆναι καὶ παθεῖν, ποσάκις καὶ ὑπὸ πόσων λῃστευθῆναι· εἶτα ἐὰν γένωμαι, καὶ οὗτος θνητός ἐστιν [καὶ οὗτος θνητός].
“How, then, can this be done?” Why, how otherwise than by considering the workings of God’s power and his administration?
ἂν δʼ αὐτὸς ἔκ τινος περιστάσεως ἐχθρός μου γένηται, ἀναχωρῆσαί πού ποτε κρεῖσσον;
What has he given me to be my own, and independent? What has he reserved to himself? He has given me whatever depends on will.
εἰς ἐρημίαν; ἄγε, ἐκεῖ πυρετὸς οὐκ ἔρχεται; τί οὖν γένηται; οὐκ ἔστιν εὑρεῖν ἀσφαλῆ σύνοδον, πιστόν, ἰσχυρόν, ἀνεπιβούλευτον;
The things within my power he has made incapable of hindrance or restraint. Bat how could he make a body of clay incapable of hindrance?
οὕτως ἐφίστησιν καὶ ἐννοεῖ, ὅτι, ἐὰν τῷ θεῷ προσκατατάξῃ ἑαυτόν, διελεύσεται ἀσφαλῶς.
Therefore he has subjected possessions, furniture, house, children, wife, to the revolutions of the universe. Why, then, do I fight against God?
πῶς λέγεις προσκατατάξαι;— ἵνʼ, ὃ ἂν ἐκεῖνος θέλῃ, καὶ αὐτὸς θέλῃ καί, ὃ ἂν ἐκεῖνος μὴ θέλῃ, τοῦτο μηδʼ αὐτὸς θέλῃ.
Why do I will to retain that which depends not on will; that which is not granted absolutely, but how,—in such a manner and for such a time as was thought proper? But he who gave takes away. Why, then, do I resist? Besides being a fool, in contending with a stronger than my self, I shall be unjust, which is a more important consideration. For whence had I these things, when I came into the world? My father gave them to me.
— πῶς οὖν τοῦτο γένηται; — πῶς γὰρ ἄλλως ἢ ἐπισκεψαμένῳ τὰς ὁρμὰς τοῦ θεοῦ καὶ τὴν διοίκησιν; τί μοι δέδωκεν ἐμὸν καὶ αὐτεξούσιον, τί αὑτῷ κατέλ[ε]ιπεν; τὰ προαιρετικά μοι δέδωκεν, ἐπʼ ἐμοὶ πεποίηκεν, ἀνεμπόδιστα, ἀκώλυτα. τὸ σῶμα τὸ πήλινον πῶς ἐδύνατο ἀκώλυτον ποιῆσαι; ὑπέταξεν οὖν τῇ τῶν ὅλων περιόδῳ, τὴν κτῆσιν, τὰ σκεύη, τὴν οἰκίαν, τὰ τέκνα, τὴν γυναῖκα.
And who gave them to him? And who made the sun; who the fruits; who the seasons; who their connection and relations with each other? And after you have received all, and even your very self, from another, are you angry with the giver, and do you complain, if he takes anything away from you? Who are you;
τί οὖν θεομαχῶ; τί θέλω τὰ μὴ θελητά, τὰ μὴ δοθέντα μοι ἐξ ἅπαντος ἔχειν; ἀλλὰ πῶς; ὡς δέδοται καὶ ἐφʼ ὅσον δύναται. ἀλλʼ ὁ δοὺς ἀφαιρεῖται. τί οὖν ἀντιτείνω; οὐ λέγω, ὅτι ἠλίθιος ἔσομαι τὸν ἰσχυρότερον βιαζόμενος, ἀλλʼ ἔτι πρότερον ἄδικος.
and for what purpose did you come? Was it not he who brought you here? Was it not he who showed you the light? Hath not he given you companions? Hath not he given you senses? Hath not he given you reason? And as whom did he bring you here?
πόθεν γὰρ ἔχων αὐτὰ ἦλθον; ὁ πατήρ μου αὐτὰ ἔδωκεν. ἐκείνῳ δὲ τίς; τὸν ἥλιον δὲ τίς πεποίηκε, τοὺς καρποὺς δὲ τίς, τὰς δʼ ὥρας τίς, τὴν δὲ πρὸς ἀλλήλους συμπλοκὴν καὶ κοινωνίαν τίς;
Was it not as a mortal? Was it not as one to live with a little portion of flesh upon earth, and to see his administration;
εἶτα σύμπαντα εἰληφὼς παρʼ ἄλλου καὶ αὐτὸν σεαυτόν, ἀγανακτεῖς καὶ μέμφῃ τὸν δόντα, ἄν σού τι ἀφέληται;
to behold the spectacle with him, and partake of the festival for a short time? After having beheld the spectacle and the solemnity, then, as long as it is permitted you, will you not depart when he leads you out, adoring and thankful for what you have heard and seen? “No; but I would enjoy the feast still longer.” So would the initiated [in the mysteries], too, be longer in their initiation;
τίς ὢν καὶ ἐπὶ τί ἐληλυθώς; οὐχὶ ἐκεῖνός σε εἰσήγαγεν; οὐχὶ τὸ φῶς ἐκεῖνός σοι ἔδειξεν; οὐ συνεργοὺς δέδωκεν; οὐ καὶ αἰσθήσεις; οὐ λόγον; ὡς τίνα δὲ εἰσήγαγεν; οὐχ ὡς θνητόν; οὐχ ὡς μετὰ ὀλίγου σαρκιδίου ζήσοντα ἐπὶ γῆς καὶ θεασόμενον τὴν διοίκησιν αὐτοῦ καὶ συμπομπεύσοντα αὐτῷ καὶ συνεορτάσοντα πρὸς ὀλίγον;
so, perhaps, would the spectators at Olympia see more combatants. But the solemnity is over. Go away. Depart like a grateful and modest person; make room for others.
οὐ θέλεις οὖν, ἕως δέδοταί σοι, θεασάμενος τὴν πομπὴν καὶ τὴν πανήγυριν εἶτα, ὅταν σʼ ἐξάγῃ, πορεύεσθαι προσκυνήσας καὶ εὐχαριστήσας ὑπὲρ ὧν ἤκουσας καὶ εἶδες;
Others, too, must be born as you were; and when they are born must have a place, and habitations, and necessaries. But if the first do not give way, what room is there left? Why are you insatiable, unconscionable? Why do you crowd the world? “Ay, but I would have my wife and children with me too.” Why, are they yours? Are they not the Giver’s? Are they not his who made you also? Will you not then quit what belongs to another? Will you not yield to your Superior? “Why, then, did he bring me into the world upon these conditions?”
οὔ· ἀλλʼ ἔτι ἑορτάζειν ἤθελον. καὶ γὰρ οἱ μύσται μυεῖσθαι; τάχα καὶ οἱ ἐν Ὀλυμπίᾳ ἄλλους ἀθλητὰς βλέπειν· ἀλλὰ ἡ πανήγυρις πέρας ἔχει· ἔξελθε, ἀπαλλάγηθι ὡς εὐχάριστος, ὡς αἰδήμων· δὸς ἄλλοις τόπον· δεῖ γενέσθαι καὶ ἄλλους, καθάπερ καὶ σὺ ἐγένου, καὶ γενομένους ἔχειν χώραν καὶ οἰκήσεις, τὰ ἐπιτήδεια. ἂν δʼ οἱ πρῶτοι μὴ ὑπεξάγωσιν, τί ὑπολείπεται; τί ἄπληστος εἶ; τί ἀνίκανος; τί στενοχωρεῖς τὸν κόσμον;
Well, if it is not worth your while, depart. He has no need of a discontented spectator. He wants such as will share the festival; make part of the chorus; who will extol, applaud, celebrate the solemnity.
— ναί· ἀλλὰ τὰ τεκνία μετʼ ἐμαυτοῦ εἶναι θέλω καὶ τὴν γυναῖκα. — σὰ γάρ ἐστιν; οὐχὶ τοῦ δόντος; οὐχὶ καὶ τοῦ σὲ πεποιηκότος; εἶτα οὐκ ἐκστήσῃ τῶν ἀλλοτρίων; οὐ παραχωρήσεις τῷ κρείσσονι;
He will not be displeased to see the wretched and fearful dismissed from it. For when they were present they did not behave as at a festival, nor fill a proper place, but lamented, found fault with the Deity, with their fortune, with their companions.
— τί οὖν μʼ εἰσῆγεν ἐπὶ τούτοις; — καὶ εἰ μὴ ποιεῖ σοι, ἔξελθε· οὐκ ἔχει χρείαν θεατοῦ μεμψιμοίρου. τῶν συνεορταζόντων δεῖται, τῶν συγχορευόντων, ἵνʼ ἐπικροτῶσι μᾶλλον, ἐπιθειάζωσιν, ὑμνῶσι δὲ τὴν πανήγυριν.
They were insensible both of their advantages and of the powers which they received for far different purposes,—the powers of magnanimity, nobleness of spirit, fortitude, and that which now concerns us, freedom. “For what purpose, then, have I received these things?” To use them. “How long?” As long as he who lent them pleases. If, then, they are not necessary, do not make an idol of them, and they will not be so; do not tell yourself that they are necessary, when they are not.
τοὺς ἀταλαιπώρους δὲ καὶ δειλοὺς οὐκ ἀηδῶς ὄψεται ἀπολελειμμένους τῆς πανηγύρεως· οὐδὲ γὰρ παρόντες ὡς ἐν ἑορτῇ διῆγον οὐδʼ ἐξεπλήρουν τὴν χώραν τὴν πρέπουσαν, ἀλλʼ ὠδυνῶντο, ἐμέμφοντο τὸν δαίμονα, τὴν τύχην, τοὺς συνόντας· ἀναίσθητοι καὶ ὧν ἔτυχον καὶ τῶν ἑαυτῶν δυνάμεων, ἃς εἰλήφασι πρὸς τὰ ἐναντία, μεγαλοψυχίας, γενναιότητος, ἀνδρείας, αὐτῆς τῆς νῦν ζητουμένης ἐλευθερίας.