How We Should Face Circumstances

It is circumstances (difficulties) which show what men are.¹⁶³ Therefore when a difficulty falls upon you, remember that God, like a trainer of wrestlers, has matched you with a rough young man. For what purpose? you may say. Why that you may become an Olympic conqueror; but it is not accomplished without sweat. In my opinion no man has had a more profitable difficulty than you have had, if you choose to make use of it as an athlete would deal with a young antagonist. We are now sending a scout to Rome;¹⁶⁴ but no man sends a cowardly scout, who, if he only hears a noise and sees a shadow any where, comes running back in terror and reports that the enemy is close at hand. So now if you should come and tell us, Fearful is the state of affairs at Rome, terrible is death, terrible is exile; terrible is calumny; terrible is poverty; fly, my friends; the enemy is near—we shall answer, Be gone, prophesy for yourself; we have committed only one fault, that we sent such a scout.

Difficulties show what men are made of.¹⁶³ So when you face a difficulty, remember that God has matched you with a tough young opponent, like a wrestling trainer. You may ask, “Why?” So that you can become an Olympic champion. But you cannot do that without sweat. In my opinion, no man has faced a more useful difficulty than yours, if you choose to use it as an athlete would a young opponent. We are now sending a scout to Rome.¹⁶⁴ But no one sends a cowardly scout. At the slightest noise or shadow, he comes running back in terror and reports that the enemy is close. Suppose you come back and tell us, “Things in Rome are frightening. Death is terrible, exile is terrible, slander is terrible, and poverty is terrible. Run, my friends, the enemy is near.” We shall answer, “Go away and make your predictions for yourself. We made only one mistake: we sent a scout like you.”

Diogenes,¹⁶⁵ who was sent as a scout before you, made a different report to us. He says that death is no evil, for neither is it base: he says that fame (reputation) is the noise of madmen. And what has this spy said about pain, about pleasure, and about poverty? He says that to be naked is better than any purple robe, and to sleep on the bare ground is the softest bed; and he gives as a proof of each thing that he affirms his own courage, his tranquillity, his freedom, and the healthy appearance and compactness of his body. There is no enemy near, he says; all is peace. How so, Diogenes? See, he replies, if I am struck, if I have been wounded, if I have fled from any man. This is what a scout ought to be. But you come to us and tell us one thing after another. Will you not go back, and you will see clearer when you have laid aside fear?

Diogenes,¹⁶⁵ who was sent ahead of you as a scout, brought us a different report. He says that death is not an evil, because it is not shameful. He says that fame is the noise of madmen. And what has this spy said about pain, pleasure, and poverty? He says that being naked is better than wearing any purple robe. He says that sleeping on bare ground is like sleeping in the softest bed. He proves each claim through his own courage, calm, and freedom, and through his healthy, sturdy body. There is no enemy nearby, he says. All is peace. How so, Diogenes? Look at me, he replies. Have I been struck or wounded? Have I fled from anyone? This is what a scout should be like. But you come to us with one report after another. Won't you go back? You will see more clearly once you have put aside your fear.

What then shall I do? What do you do when you leave a ship? Do you take away the helm or the oars? What then do you take away? You take what is your own, your bottle and your wallet; and now if you think of what is your own, you will never claim what belongs to others. The emperor (Domitian) says, Lay aside your lati clave.¹⁶⁶ See, I put on the angusticlave. Lay aside this also. See, I have only my toga. Lay aside your toga. See, I am now naked. But you still raise my envy. Take then all my poor body; when, at a man's command, I can throw away my poor body, do I still fear him?

What should I do, then? What do you do when you leave a ship? Do you take the helm or the oars? What do you take? You take what belongs to you, your bottle and your wallet. If you keep in mind what belongs to you, you will never claim what belongs to others. The emperor (Domitian) says, Take off your lati clave.¹⁶⁶ See, I put on the angusticlave. Take that off too. See, I have only my toga. Take off your toga. See, I am naked now. But I still envy you. Then take my whole poor body. If I can give up my poor body at a man's command, do I still fear him?

But a certain person will not leave to me the succession to his estate. What then? had I forgotten that not one of these things was mine. How then do we call them mine? Just as we call the bed in the inn. If then the innkeeper at his death leaves you the beds; all well; but if he leaves them to another, he will have them, and you will seek another bed. If then you shall not find one, you will sleep on the ground: only sleep with a good will and snore, and remember that tragedies have their place among the rich and kings and tyrants, but no poor man fills a part in a tragedy, except as one of the Chorus. Kings indeed commence with prosperity: "ornament the palace with garlands": then about the third or fourth act they call out, "Oh Cithaeron,¹⁶⁷ why didst thou receive me"? Slave, where are the crowns, where the diadem? The guards help thee not at all. When then you approach any of these persons, remember this that you are approaching a tragedian, not the actor, but Oedipus himself. But you say, such a man is happy; for he walks about with many, and I also place myself with the many and walk about with many. In sum remember this: the door is open;¹⁶⁸ be not more timid than little children, but as they say, when the thing does not please them, "I will play no longer," so do you, when things seem to you of such a kind, say I will no longer play, and be gone: but if you stay, do not complain.

But suppose someone will not leave me his estate. What of it? Had I forgotten that none of these things belonged to me? Why, then, do we call them mine? We do so just as we call a bed at an inn ours. If the innkeeper dies and leaves you the beds, well and good. But if he leaves them to someone else, that person will have them, and you will look for another bed. If you cannot find one, you will sleep on the ground. Just sleep willingly and snore. Remember that tragedies belong among the rich, kings, and tyrants. No poor man has a part in a tragedy except as a member of the Chorus. Kings begin in prosperity: "Decorate the palace with garlands." Then, around the third or fourth act, they cry out, "Oh Cithaeron,¹⁶⁷ why did you receive me?" Slave, where are your crowns, where is your diadem? Your guards cannot help you at all. So when you approach one of these people, remember that you are approaching a figure in a tragedy. You are approaching Oedipus himself, not the actor. But you say, that man is happy because he walks about with many followers. So I too will join the crowd and walk about with many followers. In short, remember this: the door is open.¹⁶⁸ Do not be more timid than little children. When they dislike something, they say, "I will play no longer." So, when things seem that way to you, say, "I will no longer play," and leave. But if you stay, do not complain.

"Quae latet inque bonis cessat non cognita rebus, Apparet virtus arguiturque malis."

"Virtue lies hidden and unnoticed in good times. In bad times, it is revealed and tested."

"Vivere si recte nescis, decede peritis: Lusisti satis, edisti satis atque bibisti; Tempus abire tibi."

"If you do not know how to live rightly, make way for those who do. You have played enough, eaten enough, and drunk enough. It is time for you to leave."