1. To suppose that we shall become contemptible in the eyes of others, unless in some way we inflict an injury on those who first showed hostility to us, is the character of most ignoble and thoughtless men. For thus we say, that a man is to be despised according to his inability to do hurt; but much rather is he to be despised according to his inability to do good.
1. We may think others will despise us unless we somehow harm those who first showed hostility toward us. Such thinking marks the most dishonorable and thoughtless people. It says that a man deserves contempt for his inability to harm others. But he deserves contempt far more for his inability to do good.
2. The wise and good man neither strives with any himself, nor in the measure of his power will he allow another to strive. And in this, as in all other things, the life of Socrates is set before us as an example; who did not only himself fly all contention, but also forbade it to others. See in Xenophon’s Symposium how many quarrels he ended; and, again, how he bore with Thrasymachus, and how with Polus and with Callicles; and how he endured his wife, and how his son, which opposed him with sophistical arguments. For he remembered very well that no man can command the ruling faculty of another.
2. The wise and good man does not quarrel with anyone, nor does he let others quarrel if he can prevent it. In this, as in all other things, Socrates’ life is an example for us. He not only avoided all conflict himself but also forbade others to engage in it. See how many quarrels he settled in Xenophon’s Symposium. Consider, too, how patiently he dealt with Thrasymachus, Polus, and Callicles. Consider how he put up with his wife and his son, who challenged him with clever but misleading arguments. For he remembered very well that no one can control another person’s capacity for judgment and choice.
3. How, then, is there yet any place for contention in one so minded? For what event can amaze him? what appear strange to him? Doth he not look for even worse and more grievous things at the hands of evil men than do befall him? Doth he not count everything for gain which is short of the extreme of injury? Hath such a one reviled thee? Much thanks to him that he did not strike thee. But he did also strike me. Much thanks that he did not wound thee. But he did also wound me. Much thanks that he did not slay thee. For when did he learn, or from whom, that he was a tame animal, and affectionate to others, and that to the wrongdoer the wrong-doing itself is a heavy injury? For since he hath not learned these things, nor believes them, wherefore should he not follow that which appears to be his advantage? Thy neighbor hath flung stones! Hast thou, then, sinned in aught? But he has broken things in the house? And art thou a household vessel? Nay—but a Will.
3. How, then, can someone with this outlook have any reason to quarrel? What event can shock him? What can seem strange to him? Doesn't he expect even worse and more painful treatment from evil people than he actually receives? Doesn't he count anything short of the worst possible injury as a gain? Has someone insulted you? Be very thankful he did not hit you. But he also hit me. Be very thankful he did not wound you. But he also wounded me. Be very thankful he did not kill you. For when did he learn, or from whom, that he was meant to be gentle and caring toward others? When did he learn that wrongdoing itself does serious harm to the wrongdoer? Since he has neither learned nor believed these things, why shouldn't he pursue what seems to benefit him? Your neighbor has thrown stones! Have you, then, done anything wrong? But he has broken things in your house? Are you a household object? No, you are a will.
4. What, then, hath been given thee for this occasion? To a wolf it were given to bite—to fling more stones. But if thou seek what is becoming for a man, look into thy stores, see what faculties thou hast come here furnished withal. Hast thou the nature of a wild beast? the temper of revenge?
4. What, then, have you been given to handle this situation? A wolf would be given the ability to bite, to throw more stones. But if you seek what is fitting for a human being, look at your resources. See what abilities you were equipped with when you came here. Do you have the nature of a wild beast? A thirst for revenge?
5. When is a horse in wretched case? When he is bereaved of his natural faculties; not when he cannot crow, but when he cannot run. When is a dog? Not when he cannot fly, but when he cannot track. Is not a man, then, also thus wretched, not when he cannot strangle lions or embrace statues—for to this he came endowed with no faculties by Nature—but when he hath lost his honesty, his faithfulness? Surely we should meet together and lament over such a man; so great are the evils into which he hath fallen. Not, indeed, that we should lament for his birth, or for his death, but in that while yet living he hath suffered the loss of his own true possessions. I speak not of his paternal inheritance, not of his land, or his house, or his inn, or his slaves (for not one of these things is the true possession of a man, but all are alien, servile, subject, given now to some, now to others, by those that can command them); but of his human qualities, the stamps of his spirit wherewith he came into the world. Even such we seek for also on coins, and if we find them we approve the coins, and if not, we cast them away. What is the stamp of this sestertius? The stamp of Trajan. Then give it me. The stamp of Nero. Fling it away—it will not pass, it is bad. And so here too. What is the stamp of his mind? He is gentle, social, forbearing, affectionate. Come, then, I receive him, I admit him to citizenship, I receive him as a neighbor, a fellow-traveler. See to it only that he have not Nero’s stamp. Is he wrathful, revengeful, complaining? Doth he, when it may seem good to him, break the heads of all who stand in his way? Why, then, didst thou say he was a man? Shall everything be judged by the bare form? If so, then say that a wax apple is a real apple, and that it has the smell and taste of an apple. But the outward shape doth not suffice, nor are eyes and nose enough to make a man, but he is a man only if he have a man’s mind. Here is one that will not hear reason, that will not submit when he is confuted—he is an ass. In another, reverence hath died—he is worthless, anything rather than a man. This one seeketh whom he may meet and kick or bite—so that he is not even a sheep or an ass, but some kind of savage beast.
5. When is a horse in a wretched state? When he loses his natural abilities. Not when he cannot crow, but when he cannot run. When is a dog in a wretched state? Not when he cannot fly, but when he cannot track. Isn’t the same true of a man? He is not wretched because he cannot strangle lions or embrace statues. Nature gave him no abilities for those things. He is wretched when he loses his honesty and faithfulness. Surely we should gather and mourn for such a man. So great are the evils he has fallen into. We should not mourn his birth or death. We should mourn because, while still alive, he has lost what truly belongs to him. I do not mean his inheritance, land, house, inn, or slaves. None of these things truly belongs to a man. They are all external, held in subjection, and controlled by others. Those who control them give them now to one person, now to another. I mean his human qualities, the marks of his spirit that he brought into the world. We also look for such marks on coins. If we find them, we accept the coins. If not, we throw them away. What is the stamp on this sestertius? The stamp of Trajan. Then give it to me. The stamp of Nero. Throw it away. It will not be accepted. It is worthless. The same applies here. What is the stamp of his mind? He is gentle, sociable, patient, and affectionate. Come, then, I welcome him. I accept him as a citizen, a neighbor, and a fellow traveler. Just make sure he does not bear Nero’s stamp. Is he angry, vengeful, and always complaining? Does he break the heads of everyone in his way whenever he pleases? Then why did you call him a man? Should everything be judged by its outward shape alone? If so, call a wax apple a real apple. Say that it smells and tastes like an apple. But outward shape is not enough. Eyes and a nose do not make a man. He is a man only if he has a human mind. Here is someone who will not listen to reason or yield when proved wrong. He is a donkey. Another has lost all sense of respect. He is worthless, anything but a man. This one looks for someone to kick or bite. He is not even a sheep or a donkey, but some kind of wild beast.
To strangle lions or embrace statues. Hercules strangled lions. Philosophers who wanted to impress others sometimes embraced statues in winter to show their endurance.
The stamp of Nero. I believe this is the only record of Nero’s coins being rejected. The surviving coins are of perfectly good quality. The Senate declared him a public enemy. Possibly, it also decreed that his coins should be withdrawn from circulation. Dion, quoted by Wise (apud Schweighäuser), reports that Caligula’s coins were withdrawn after that tyrant’s death.
6. But this is the nature of every creature, to pursue the Good and fly the Evil; and to hold every man an enemy and a plotter for our woe, were it even a brother, or son, or father, who takes away from us the one, or brings us into the other. For nothing is nearer or dearer to us than the Good. It remains, therefore, if outward things be good and evil, that a father is no longer the friend of his sons, nor the brother of his brother, but every place is full of enemies and plotters and slanderers. But if the only Good is that the Will should be as it ought to be, and the only Evil as it ought not, where is there then any place for strife, for reviling? For about what things shall we strive? about those that are nothing to us? and with whom? with the ignorant, the unhappy, with men who are deceived concerning the greatest things?
6. But every creature naturally seeks good and avoids evil. We see anyone who takes good away from us or brings evil upon us as an enemy plotting our misery. This holds even if that person is a brother, son, or father. For nothing is closer or dearer to us than good. So if external things are good or evil, a father is no longer his sons’ friend, nor brothers each other’s. Instead, every place is full of enemies, plotters, and slanderers. But suppose the only good is a will that is as it should be. Suppose the only evil is a will that is not as it should be. What room is there, then, for conflict or insults? What would we fight about? Things that do not matter to us? And with whom? With the ignorant, the unhappy, with people who are mistaken about the most important things?
7. Remembering these things, Socrates managed his own household, enduring a most shrewish wife and an undutiful son. For these doctrines make love in a household, and concord in a State, peace among nations, and gratitude towards God, with boldness in every place, as of one who hath to do with things alien to him, and of no estimation. And we are the men to write and read these things, and to applaud them when they are delivered to us, but to the belief of them we have not even come near. And therefore that saying concerning the Lacedæmonians,
7. Remembering these things, Socrates managed his household, putting up with a harsh, bad-tempered wife and a son who neglected his duties. For these teachings bring love to a household, harmony to a state, peace among nations, and gratitude to God. They also bring confidence everywhere, as someone dealing with things outside his control that have no real value. We write and read these things, and applaud them when they are taught to us. Yet we have not even come close to believing them. And so that saying about the Spartans,
“Lions at home, but in Ephesus foxes,”
“Lions at home, but foxes in Ephesus,”
Lions at home, but in Ephesus foxes. “A proverb about the Spartans, who were defeated in Asia,” notes the commentator on Aristoph. Pac., 1188-90.
will fit us too—lions in the school and foxes without.
will apply to us too, lions in the classroom and foxes outside it.