Two precepts in particular are addressed to kings. The first, that they should encourage friends who will speak the truth to them. Even Augustus Caesar needed this lesson; bitterly as he lamented the deaths of Agrippa and Maecenas, he would not have allowed them to speak frankly had they lived[94]. The second, that they should practise clemency, following the example of Julius Caesar, who destroyed the evidence upon which he might have punished his enemies[95]. None does this virtue better become than kings and rulers[96].
Court life.
410. To the man of high rank it is natural to desire to move in the society of the great and the powerful. Epictetus gives us a striking description of the man who desires to be on the list of the ‘Caesaris amici,’ which he thinks to be a good, though experience shows that it is not such.
‘Of whom shall we inquire? What more trustworthy witness have we than this very man who is become Caesar’s friend? “Come forward and tell us, when did you sleep more quietly, now or before you became Caesar’s friend?” Immediately you hear the answer, “Stop, I entreat you, and do not mock me; you know not what miseries I suffer, and sleep does not come to me; but one comes and says, Caesar is already awake, he is now going forth; then come troubles and cares.” “Well, and did you sup with more pleasure, now or before?” Hear what he says about this also. He says that if he is not invited, he is pained; and if he is invited, he sups like a slave with his master, all the while being anxious that he does not say or do anything foolish. As befits so great a man, Caesar’s friend, he is afraid that he may lose his head. I can swear that no man is so stupid as not to bewail his own misfortunes the nearer he is in friendship to Caesar[97].’
It is exactly under these circumstances that a thorough training in philosophy is of really practical value.
‘When you are going in to any great personage, remember that another also from above sees what is going on, and that you ought to please him rather than that other. He then who sees from above asks you: “In the schools what used you to say about exile and bonds and death and disgrace?” “That they are things indifferent.” “And the end of life, what is it?” “To follow thee.” “Do you say this now also?” “I do.” Then go in to the great personage boldly and remember these things: and you will see what a youth is who has studied these things, when he is among men who have not studied them. I imagine that you will have such thoughts as these; “Why do we make such great and so many preparations for nothing? Is this the thing which is named power? All this is nothing[98].”’
Yet a wise man will never challenge the anger of the powerful; he will turn aside from it, as a sailor from a storm[99]. The virtuous affection of caution must be called in to help him, so many are his dangers. An independence of look, a slight raising of the voice, an outspoken expression, an appeal to public opinion, even unsought popularity are enough to excite suspicion[100]. Perhaps after all the poet may be the wisest, who advises good men to stay away from court altogether, for it is a place where there is no room for them[101].
Life in the city.
411. A common cause of moral corruption is the routine of city life. Here fashion dictates a round of occupations which are unnatural, but in which men and women are alike absorbed[102]. Half of the morning is absorbed in sleep[103]; then follows the visit to the public shows, which are centres of demoralisation[104], and conversation with numerous friends, each one of whom suggests some abandonment of principle[105]. In the clubs all the most worthless members of society foregather[106]. The baths, which were at one time simply constructed, and for the purpose of cleanliness, are now instruments of luxury; and the water is now so hot as to be better fitted for torture than pleasure[107]. For the evening meal there must always be some novelty discovered, even if it is only to begin with the dessert and end with the eggs[108]; even the order of the seasons must be inverted, that roses may adorn the table in winter[109]. Upon the ill-spent day follows a disorderly night, and a heavy headache the next morning[110]. From the temptations of such a life the adherent of Stoicism will gladly escape.
Life in the country.