Book 4, Chapter 3
What We Should Trade for Other Things
Keep this thought in readiness, when you lose any thing external, what you acquire in place of it; and if it be worth more, never say, I have had a loss; neither if you have got a horse in place of an ass, or an ox in place of a sheep, nor a good action in place of a bit of money, nor in place of idle talk such tranquillity as befits a man, nor in place of lewd talk if you have acquired modesty. If you remember this, you will always maintain your character such as it ought to be. But if you do not, consider that the times of opportunity are perishing, and that whatever pains you take about yourself, you are going to waste them all and overturn them. And it needs only a few things for the loss and overturning of all, namely a small deviation from reason. For the steerer of a ship to upset it, he has no need of the same means as he has need of for saving it but if he turns it a little to the wind, it is lost; and if he does not do this purposely, but has been neglecting his duty a little, the ship is lost. Something of the kind happens in this case also: if you only fall a nodding a little, all that you have up to this time collected is gone. Attend therefore to the appearances of things, and watch over them; for that which you have to preserve is no small matter, but it is modesty and fidelity and constancy, freedom from the affects, a state of mind undisturbed, freedom from fear, tranquillity, in a word liberty. For what will you sell these things? See what is the value of the things which you will obtain in exchange for these.—But shall I not obtain any such thing for it?—See, and if you do in return get that, see what you receive in place of it. I possess decency, he possesses a tribuneship: he possesses a praetorship, I possess modesty. But I do not make acclamations where it is not becoming: I will not stand up where I ought not; for I am free, and a friend of God, and so I obey him willingly. But I must not claim (seek) any thing else, neither body nor possession, nor magistracy, nor good report, nor in fact any thing. For he (God) does not allow me to claim (seek) them: for if he had chosen, he would have made them good for me; but he has not done so, and for this reason I cannot transgress his commands. Preserve that which is your own good in every thing; and as to every other thing, as it is permitted, and so far as to behave consistently with reason in respect to them, content with this only. If you do not, you will be unfortunate, you will fail in all things, you will be hindered, you will be impeded. These are the laws which have been sent from thence (from God); these are the orders. Of these laws a man ought to be an expositor, to these he ought to submit, not to those of Masurius and Cassius.
Whenever you lose something external, be ready to ask yourself what you gain in its place. If what you gain is worth more, never say, “I have suffered a loss.” Do not say it if you gain a horse in place of a donkey, or an ox in place of a sheep. Nor say it if you gain a good action in place of a little money, or manly tranquility in place of idle talk. Nor say it if you gain modesty in place of lewd talk. If you remember this, you will always keep your character as it should be. But if you do not, remember that opportunities are passing away. Whatever work you have done on yourself, you are about to waste and undo it all. It takes very little to lose and undo everything, only a small departure from reason. A ship’s helmsman does not need the same means to wreck a ship as he needs to save it. If he turns it a little toward the wind, the ship is lost. Even if he does not do this deliberately, but has neglected his duty a little, the ship is lost. Something similar happens here. If you only nod off a little, all you have gathered up to now is gone. So pay attention to how things appear, and watch over those appearances. What you have to preserve is no small matter. It is modesty, faithfulness, constancy, freedom from passions, an undisturbed mind, freedom from fear, tranquility, in a word, liberty. What will you sell these things for? Consider the value of what you will get in exchange. But will I not get something like that in return? Look and, if you do get it in return, consider what you receive in its place. I have decency, he has a tribuneship. He has a praetorship, I have modesty. But I do not cheer where it is improper. I will not stand up where I should not. For I am free and a friend of God, so I obey him willingly. But I must not claim or seek anything else, not my body, possessions, office, reputation, or indeed anything. For God does not allow me to claim or seek these things. If he had chosen, he would have made them good for me. But he has not done so, and therefore I cannot disobey his commands. Preserve what is truly your own good in everything. As for everything else, deal with it as far as you are permitted. Be content only to act reasonably in dealing with it. If you do not, you will be unfortunate. You will fail in everything, and you will be hindered and held back. These are the laws sent from God. These are the orders. A person should explain these laws and submit to them, not to those of Masurius and Cassius.
See Schweig.'s note.
The text is unclear, and perhaps something is wrong with it. Schweighaeuser has a long note on the passage.
He refers to the factions in the theatres, iii. 4, 4; iv. 2-9. Upton.
See i. 25. note 1; iv. 7. 17.
Masurius Sabinus was a prominent Roman legal scholar during the reigns of Augustus and Tiberius. He is sometimes called simply Masurius (Persius, v. 90). C. Cassius Longinus was also a legal scholar. He is said to have been a descendant of Cassius, one of the murderers of the dictator C. Caesar. He lived from the time of Tiberius to that of Vespasian.