Ch. 2
Of tranquillity.
Consider, you who are going to take your trial,
what you wish to preserve, and in what to succeed. For if you wish to preserve a mind in harmony
with nature, you are entirely safe; everything goes
well; you have no trouble on your hands. While
you wish to preserve that freedom which belongs to
you, and are contented with that, for what have you
longer to be anxious? For who is the master of
things like these? Who can take them away? If
you wish to be a man of modesty and fidelity, who
shall prevent you? If you wish not to be restrained
or compelled, who shall compel you to desires contrary to your principles; to aversions contrary to
your opinion? The judge, perhaps, will pass a sentence against you, which he thinks formidable; but
can he likewise make you receive it with shrink-
ing? Since, then, desire and aversion are in your
own power, for what have you to be anxious? Let
this be your introduction; this your narration; this
your proof; this your conclusion; this your victory;
and this your applause. Thus said Socrates to one
who put him in mind to prepare himself for his trial:
" Do you not think that I have been preparing myself for this very thing my whole life long?" By
what kind of preparation? "I have attended to my
own work." What mean you? "I have done
nothing unjust, either in public or in private life."
But if you wish to retain possession of outward
things too, your body, your estate, your dignity, I
advise you immediately to prepare yourself by every
possible preparation; and besides, to consider the
disposition of your judge and of your adversary. If
it be necessary to embrace his knees, do so; if to
weep, weep; if to groan, groan For when you have
once made yourself a slave to externals, be a slave
wholly; do not struggle, and be alternately willing
and unwilling, but be simply and thoroughly the one
or the other, _ --free, or a slave; instructed, or ignorant;
a game-cock, or a craven; either bear to be beaten
till you die, or give out at once; and do not be
soundly beaten first, and then give out at last.
If both alternatives be shameful, learn immediately
to distinguish where good and evil lie. They lie
where truth likewise lies. Where truth and nature
dictate, there exercise caution or courage. Why, do
you think that if Socrates had concerned himself
about externals, he would have said, when he appeared at his trial, "Anytus and Melitus may indeed
kill me, but hurt me they cannot "? Was he so foolish
as not to see that this way did not lead to safety, but
the contrary? What, then, is the reason that he not
only disregarded, but defied, his judges? Thus my
friend Heraclitus, in a trifling suit about a little estate at Rhodes, after having proved to the judges that
his cause was good, when he came to the conclusion
of his speech, "I will not entreat you," said he;
"nor be anxious as to what judgment you give; for
it is rather you who are to be judged, than I." And
thus he lost his suit. What need was there of this?
Be content not to entreat; yet do not proclaim that
you will not entreat; unless it be a proper time to
provoke the judges designedly, as in the case of Socrates. But if you too are preparing such a speech
as his, what do you wait for? Why do you consent
to be tried? For if you wish to be hanged, have patience, and the gibbet will come. But if you choose
rather to consent, and make your defence as well as
you can, all the rest is to be. ordered accordingly,
with a due regard, however, to the preservation of
your own proper character.
For this reason it is absurd to call upon me for
specific advice. How should I know what to advise
you? Ask me rather to teach you to accommodate
yourself to whatever may be the event. The former
is just as if an illiterate person should say; "Tell me
how to write down some name that is proposed to
me;" and I show him how to write the name of
Dion; and then another comes, and asks him to write
the name, not of Dion, but of Theon. What will
be the consequence? What will he write? Whereas,
if you make writing your study, you are ready prepared for whatever word may occur; if not, how can I
advise you? For if the actual case should suggest
something else, what will you say, or how will you
act? Remember, then, the general rule, and you
will need no special suggestions; but if you are
absorbed in externals, you must necessarily be tossed
up and down, according to the inclination of your
master.
Who is your master? Whosoever controls those
things which you seek or shun.