On Tranquillity of Mind Chapter 5

Numquid potes invenire urbem miseriorem quam Atheniensium fuit, cum illam triginta tyranni divellerent ? Mille trecentos cives, optimum quem- que occiderant nec finem ideo faciebant, sed irritabat se ipsa saevitia. In qua civitate erat Areos pagos, religiosissimum iudicium, in qua senatus populus- que senatu similis, coibat cotidie carnificum triste collegium et infelix curia tyrannis angustabatur ! Poteratne illa civitas conquiescere, in qua tot tyranni erant quot satellites essent ? Ne spes quidem ulla recipiendae libertatis animis poterat offerri, nec ulli remedio locus apparebat contra tantam vim malorum. Unde enim miserae civitati tot Harmodios? Socrates tamen in medio erat et lugentis patres consolabatur et desperantis de re publica exhortabatur et divitibus opes suas metuentibus exprobrabat seram periculosae avaritiae paenitentiam et imitari volentibus magnum circumferebat exemplar, eum inter triginta dominos liber incederet. Hunc tamen Athenae ipsae in carcere occiderunt, et qui tuto insultaverat agmini tyrannorum, eius libertatem libertas non tulit. Licet scias et in adflicta re publica esse occasionem sapienti viro ad se proferendum et in florenti ac beata petulantiam, invidiam, mille alia inertia vitia regnare. Utcumque ergo se res publica dabit, utcumque fortuna permittet, ita aut explicabimus nos aut contrahemus, utique movebimus nec alligati metu torpebimus. Immo ille vir fuerit, qui periculis undique imminentibus, armis circa et catenis frementibus non alliserit virtutem nec absconderit ; non est enim servare se obruere. Vere, ut opinor, Curius Dentatus aiebat, malle se esse mortuum quam vivere ; ultimum malorum est e vivorum numero exire, antequam moriaris. Sed faciendum erit, si in rei publicae tempus minus tractabile incideris, ut plus otio ac litteris vindices, nec aliter quam in periculosa navigatione subinde portum petas nec expectes, donec res te dimittant, sed ab illis te ipse diiungas.

Could you anywhere find a [more] miserable city than that of Athens when it was being torn to pieces by the thirty tyrants? they slew thirteen hundred citizens, all the best men, and did not leave off because they had done so, but their cruelty became stimulated by exercise. In the city which possessed that most reverend tribunal, the Court of the Areopagus, which possessed a Senate, and a popular assembly which was like a Senate, there met daily a wretched crew of butchers, and the unhappy Senate House was crowded with tyrants. A state, in which there were so many tyrants that they would have been enough to form a bodyguard for one, might surely have rested from the struggle; it seemed impossible for men’s minds even to conceive hopes of recovering their liberty, nor could they see any room for a remedy for such a mass of evil: for whence could the unhappy state obtain all the Harmodiuses it would need to slay so many tyrants? Yet Socrates was in the midst of the city, and consoled its mourning Fathers, encouraged those who despaired of the republic, by his reproaches brought rich men, who feared that their wealth would be their ruin, to a tardy repentance of their avarice, and moved about as a great example to those who wished to imitate him, because he walked a free man in the midst of thirty masters. However, Athens herself put him to death in prison, and Freedom herself could not endure the freedom of one who had treated a whole band of tyrants with scorn: you may know, therefore, that even in an oppressed state a wise man can find an opportunity for bringing himself to the front, and that in a prosperous and flourishing one wanton insolence, jealousy, and a thousand other cowardly vices bear sway. We ought, therefore, to expand or contract ourselves according as the state presents itself to us, or as Fortune offers us opportunities: but in any case we ought to move and not to become frozen still by fear: nay, he is the best man who, though peril menaces him on every side and arms and chains beset his path, nevertheless neither impairs nor conceals his virtue: for to keep oneself safe does not mean to bury oneself. I think that Curius Dentatus spoke truly when he said that he would rather be dead than alive: the worst evil of all is to leave the ranks of the living before one dies: yet it is your duty, if you happen to live in an age when it is not easy to serve the state, to devote more time to leisure and to literature. Thus, just as though you were making a perilous voyage, you may from time to time put into harbour, and set yourself free from public business without waiting for it to do so.

Il faut ensuite apprécier nos entreprises et mesurer nos facultés à nos projets. Car il doit toujours y avoir plus de puissance dans le porteur que dans le fardeau, qui nécessairement nous écrase, s’il dépasse nos forces. Il est encore des affaires moins grandes par elles-mêmes que parce qu’elles deviennent le germe fécond de mille autres : celles-là aussi doivent être évitées pour les embarras multiples qu’elles enfantent successivement. N’abordons pas non plus celles dont on n’est plus libre de se retirer ; mettons la main aux choses que nous puissions ou terminer, ou du moins espérer voir finir. Renonçons à celles dont nos efforts ne peuvent qu’étendre le cercle et qui ne s’arrêtent point où on l’a voulu.