For Those Who Fear Poverty.[611]

Are you not ashamed at being more cowardly and more mean than fugitive slaves? How do they when they run away leave their masters? on what estates do they depend, and what domestics do they rely on? Do they not after stealing a little which is enough for the first days, then afterwards move on through land or through sea, contriving one method after another for maintaining their lives? And what fugitive slave ever died of hunger?⁶¹² But you are afraid lest necessary things should fail you, and are sleepless by night. Wretch, are you so blind, and don't you see the road to which the want of necessaries leads?—Well, where does it lead?—To the same place to which a fever leads, or a stone that falls on you, to death. Have you not often said this yourself to your companions? have you not read much of this kind, and written much? and how often have you boasted that you were easy as to death?⁶¹¹

Aren't you ashamed to be more cowardly and more lowly than fugitive slaves? When they run away, how do they leave their masters? What estates do they depend on? What servants do they rely on? Don't they steal a little, enough for the first few days, and then travel by land or sea? Don't they find one way after another to keep themselves alive? And what fugitive slave ever died of hunger?⁶¹² But you lie awake at night, afraid you will run out of necessities. You wretch, are you so blind? Don't you see where a lack of necessities leads? Well, where does it lead? To death, the same place a fever or a falling stone leads. Haven't you often said this yourself to your companions? Haven't you read and written much about things like this? And how often have you boasted that you were at ease about death?⁶¹¹

Yes: but my wife and children also suffer hunger.⁶¹³—Well then, does their hunger lead to any other place? Is there not the same descent to some place for them also? Is not there the same state below for them? Do you not choose then to look to that place full of boldness against every want and deficiency, to that place to which both the richest and those who have held the highest offices, and kings themselves and tyrants must descend? or to which you will descend hungry, if it should so happen, but they burst by indigestion and drunkenness. What eggar did you hardly ever see who was not an old man, and even of extreme old age? But chilled with cold day and night, and lying on the ground, and eating only what is absolutely necessary they approach near to the impossibility of dying.⁶¹⁴ Cannot you write? Cannot you teach (take care of) children? Cannot you be a watchman at another person's door?—But it is shameful to come to such a necessity.—Learn then first what are the things which are shameful, and then tell us that you are a philosopher: but at present do not, even if any other man call you so, allow it.

Yes, but my wife and children are hungry too.⁶¹³ Well, does their hunger lead them anywhere else? Must they not descend to the same place? Is not the same state below waiting for them too? Why not look boldly toward that place, in defiance of every want and hardship? The richest people must descend there, along with those who have held the highest offices, and kings and tyrants themselves. You may descend there hungry, if that is how things turn out. But they will descend there bursting from indigestion and drunkenness. Have you hardly ever seen a beggar who was not old, even extremely old? They are chilled day and night, sleep on the ground, and eat only what they absolutely need. Yet they come close to being unable to die.⁶¹⁴ Can you not write? Can you not teach or care for children? Can you not watch someone else’s door? But it is shameful to be driven to such work. Then first learn what things are shameful, and only then tell us you are a philosopher. For now, do not even let anyone else call you one.

Is that shameful to you which is not your own act, that of which you are not the cause, that which has come to you by accident, as a headache, as a fever? If your parents were poor, and left their property to others, and if while they live, they do not help you at all, is this shameful to you Is this what you learned with the philosophers? Did you never hear that the thing which is shameful ought to be blamed, and that which is blameable is worthy of blame? Whom do you blame for an act which is not his own, which he did not do himself? Did you then make your father such as he is, or is it in your power to improve him? Is this power given to you? Well then, ought you to wish the things which are not given to you, or to be ashamed if you do not obtain them? And have you also been accustomed while you were studying philosophy to look to others and to hope for nothing from yourself? Lament then and groan and eat with fear that you may not have food to-morrow. Tremble about your poor slaves lest they steal, lest they run away, lest they die. So live, and continue to live, you who in name only have approached philosophy, and have disgraced its theorems as far as you can by showing them to be useless and unprofitable to those who take them up; you who have never sought constancy, freedom from perturbation, and from passions: you who have not sought any person for the sake of this object, but many for the sake of syllogisms; you who have never thoroughly examined any of these appearances by yourself, Am I able to bear, or am I not able to bear? What remains for me to do? But as if all your affairs were well and secure, you have been resting on the third topic,⁶¹⁵ that of things being unchanged, in order that you may possess unchanged—what? cowardice, mean spirit, the admiration of the rich, desire without attaining any end, and avoidance (ἔκκλισιν) which fails in the attempt? About security in these things you have been anxious.

Are you ashamed of something you did not do or cause, something that happened to you by chance, like a headache or a fever? Suppose your parents were poor and left their property to others, and do nothing to help you while they live. Is that shameful for you? Is this what you learned from the philosophers? Did you never hear that what is shameful deserves blame, and what deserves blame should be blamed? Who would you blame for an act that was not their own, one they did not commit? Did you make your father the way he is? Can you make him better? Have you been given that power? Then should you wish for things you have not been given, or be ashamed if you do not get them? While studying philosophy, have you also grown used to looking to others and expecting nothing from yourself? Then lament and groan, and eat in fear that you may have no food tomorrow. Tremble for your poor slaves, afraid they may steal, run away, or die. Live this way and keep on living this way. You have approached philosophy in name only. You have done all you can to disgrace its teachings by showing them to be useless and unprofitable to those who take them up. You have never sought steadiness, freedom from disturbance, or freedom from passions. You have sought no one out for that purpose, but many for the sake of syllogisms. You have never thoroughly examined any of these impressions for yourself. You have never asked, Am I able to bear this, or not? What remains for me to do? Instead, you have rested on the third topic,⁶¹⁵ the topic of keeping things unchanged, as if all your affairs were safe and secure. And what do you want to keep unchanged? Cowardice, a mean spirit, admiration of the rich, desires that never achieve their ends, and attempts at avoidance (ἔκκλισιν) that fail? You have been anxious to keep these things secure.

Ought you not to have gained something in addition from reason, and then to have protected this with security? And whom did you ever see building a battlement all round and not encircling it with a wall?⁶¹⁶ And what door-keeper is placed with no door to watch? But you practise in order to be able to prove—what? You practise that you may not be tossed as on the sea through sophisms,⁶¹⁷ and tossed about from what? Shew me first what you hold, what you measure, or what you weigh; and shew me the scales or the medimnus (the measure); or how long will you go on measuring the dust⁶¹⁸? Ought you not to demonstrate those things which make men happy, which make things go on for them in the way as they wish, and why we ought to blame no man, accuse no man, and acquiesce in the administration of the universe? Shew me these. 'See, I shew them: I will resolve syllogisms for you.'—This is the measure, slave; but it is not the thing measured. Therefore you are now paying the penalty for what you neglected, philosophy you tremble, you lie awake, you advise with all persons; and if your deliberations are not likely to please all, you think that you have deliberated ill. Then you fear hunger, as you suppose: but it is not hunger that you fear, but you are afraid that you will not have a cook, that you will not have another to purchase provisions for the table, a third to take off your shoes, a fourth to dress you, others to rub you, and to follow you, in order that in the bath, when you have taken off your clothes and stretched yourself out like those who are crucified you may be rubbed on this side and on that, and then the aliptes (rubber) may say (to the slave), Change his position, present the side, take hold of his head, shew the shoulder; and then when you have left the bath and gone home, you may call out, Does no one bring something to eat? And then, Take away the tables, sponge them: you are afraid of this, that you may not be able to lead the life of a sick man. But learn the life of those who are in health, how slaves live, how labourers, how those live who are genuine philosophers; how Socrates lived, who had a wife and children; how Diogenes lived, and how Cleanthes⁶¹⁹ who attended to the school and drew water. If you choose to have these things, you will have them every where, and you will live in full confidence. Confiding in what? In that alone in which a man can confide, in that which is secure, in that which is not subject to hindrance, in that which cannot be taken away, that is, in your own will. And why have you made yourself so useless and good for nothing that no man will choose to receive you into his house, no man to take care of you?: but if a utensil entire and useful were cast abroad, every man who found it, would take it up and think it a gain; but no man will take you up, and every man will consider you a loss. So cannot you discharge the office even of a dog, or of a cock? Why then do you choose to live any longer, when you are what you are?

Should you not first have gained something from reason, and then made sure to protect it? Who has ever seen anyone build a battlement all around without enclosing it with a wall?⁶¹⁶ And what door-keeper is given no door to watch? But you practice so that you can prove what? You practice so that sophisms will not toss you about as if you were at sea.⁶¹⁷ But toss you away from what? First show me what you are holding, measuring, or weighing. Then show me the scales or the medimnus (a measure of capacity). How long will you go on measuring dust⁶¹⁸? Should you not demonstrate what makes people happy and makes things go as they wish? Should you not show why we should blame no one, accuse no one, and accept how the universe is governed? Show me these things. 'Look, I am showing them. I will solve syllogisms for you.' That is the measure, slave, not the thing being measured. So now you are paying the penalty for neglecting philosophy. You tremble, lie awake, and seek everyone's advice. If your decisions are unlikely to please everyone, you think you have decided badly. Then you fear hunger, or so you suppose. But you do not fear hunger. You fear that you will have no cook, no one to buy food for your table, and no one to take off your shoes or dress you. You fear having no others to rub you and follow you. Then, at the bath, you could not take off your clothes and stretch yourself out like someone being crucified. You could not have them rub you on both sides while the aliptes (the person who rubs you) tells the slave, 'Turn him over, show his side, hold his head, show his shoulder.' Then, after leaving the bath and going home, you could not call out, 'Is no one bringing something to eat?' And then, 'Clear the tables, wipe them down.' What you fear is losing the chance to live like a sick man. But learn how healthy people live: slaves, laborers, and true philosophers. Learn how Socrates lived, with a wife and children, and how Diogenes lived. Learn how Cleanthes⁶¹⁹ lived, attending the school and drawing water. If you choose to have these things, you will have them everywhere, and you will live with complete confidence. Confidence in what? In the only thing a person can trust, the thing that is secure, cannot be hindered, and cannot be taken away. That is your own will. Why have you made yourself so useless and good for nothing? No one will choose to take you into his house or care for you. Yet if an intact and useful utensil were thrown away, anyone who found it would pick it up and consider it a gain. But no one will pick you up, and everyone will consider you a loss. Can you not even do the work of a dog or a rooster? Why, then, do you choose to go on living, when you are what you are?

Does any good man fear that he shall fail to have food? To the blind it does not fail, to the lame it does not: shall it fail to a good man? And to a good soldier there does not fail to be one who gives him pay, nor to a labourer, nor to a shoemaker: and to the good man shall there be wanting such a person?⁶²⁰ Does God thus neglect the things that he has established, his ministers, his witnesses, whom alone he employs as examples to the uninstructed, both that he exists, and administers well the whole, and does not neglect human affairs, and that to a good man there is no evil either when he is living or when he is dead? What then when he does not supply him with food? What else does he do than⁶²¹ like a good general he has given me the signal to retreat? I obey, I follow, assenting to the words of the commander,⁶²² praising his acts: for I came when it pleased him, and I will also go away when it pleases him; and while I lived, it was my duty to praise God both by myself, and to each person severally and to many.⁶²³ He does not supply me with many things, nor with abundance, he does not will me to live luxuriously; for neither did he supply Hercules who was his own son; but another (Eurystheus) was king of Argos and Mycenae, and Hercules obeyed orders, and laboured, and was exercised. And Eurystheus was what he was, neither king of Argos nor of Mycenae, for he was not even king of himself; but Hercules was ruler and leader of the whole earth and sea, who purged away lawlessness, and introduced justice and holiness;⁶²⁴ and he did these things both naked and alone. And when Ulysses was cast out shipwrecked, did want humiliate him, did it break his spirit? but how did he go off to the virgins to ask for necessaries, to beg which is considered most shameful?⁶²⁵

Does any good man fear that he will not have food? The blind and the lame do not go without it. Will a good man go without it? Someone pays a good soldier, a laborer, and a shoemaker. Will no one pay a good man?⁶²⁰ Does God neglect those he has appointed as his servants and witnesses? He alone uses them as examples for the uninstructed. Through them, he shows that he exists, governs the whole world well, and does not neglect human affairs. He also shows that no evil can happen to a good man, either in life or in death. What, then, if God does not provide him with food? What else is God doing but⁶²¹ giving me the signal to retreat, like a good general? I obey and follow, agreeing with my commander's words⁶²² and praising his actions. For I came when it pleased him, and I will leave when it pleases him. While I lived, it was my duty to praise God, both alone and to others, individually and in groups.⁶²³ God does not give me many things or great abundance. He does not want me to live in luxury. He did not provide these things even to Hercules, his own son. Instead, another man, Eurystheus, was king of Argos and Mycenae. Hercules obeyed orders, worked, and trained. Eurystheus was what he was, no king of Argos or Mycenae, for he was not even king of himself. But Hercules was ruler and leader of the whole earth and sea. He cleared away lawlessness and brought justice and holiness.⁶²⁴ And he did these things naked and alone. When Ulysses was shipwrecked and cast ashore, did poverty humiliate him or break his spirit? How did he approach the young women to ask for what he needed, when begging is thought most shameful?⁶²⁵

As a lion bred in the mountains trusting in his strength.—Od. vi. 130.

Like a lion raised in the mountains, trusting in his strength. (Od. vi. 130.)

Relying on what? Not on reputation nor on wealth nor on the power of a magistrate, but on his own strength, that is, on his opinions about the things which are in our power and those which are not. For these are the only things which make men free, which make them escape from hindrance, which raise the head (neck) of those who are depressed, which make them look with steady eyes on the rich and on tyrants. And this was (is) the gift given to the philosopher. But you will not come forth bold, but trembling about your trifling garments and silver vessels. Unhappy man, have you thus wasted your time till now?

Relying on what? Not on reputation, wealth, or the power of a public official. He relies on his own strength, meaning his opinions about what is within our power and what is not. These opinions alone make people free and allow them to escape obstacles. They lift the heads of those who are downcast. They enable people to look steadily at the rich and at tyrants. This was the gift given to the philosopher. But you will not come forward boldly. Instead, you will tremble over your petty clothes and silver vessels. Unhappy man, have you wasted your time until now?

What then, if I shall be sick? You will be sick in such a way as you ought to be.—Who will take care of me?—God; your friends—I shall lie down on a hard bed—But you will lie down like a man—I shall not have a convenient chamber—You will be sick in an inconvenient chamber—Who will provide for me the necessary food?—Those who provide for others also. You will be sick like Manes.⁶²⁶ And what also will be the end of the sickness? Any other than death?—Do you then consider that this the chief of all evils to man and the chief mark of mean spirit and of cowardice is not death, but rather the fear of death? Against this fear then I advise you to exercise yourself: to this let all your reasoning tend, your exercises, and reading; and you will know that thus only are men made free.

What if I get sick? You will be sick as you ought to be. Who will take care of me? God and your friends. I will have to lie in a hard bed. But you will lie there like a man. I will not have a comfortable room. Then you will be sick in an uncomfortable room. Who will provide me with the food I need? Those who provide for others too. You will be sick like Manes.⁶²⁶ And how will the sickness end? Can it end in anything other than death? Consider, then, that death is not the greatest evil for a person. Nor is it the chief mark of a mean spirit and cowardice. Rather, it is the fear of death. So I advise you to train yourself against this fear. Let all your reasoning, exercises, and reading be directed toward overcoming it. Then you will know that this is the only way people become free.