412. A more real happiness is reserved for the man who gives up town life for that of the country. For it is most natural to win sustenance from the earth, which is our common mother, and liberally gives back many times over what is entrusted to her; and it is more healthy to live in the open than to be always sheltering in the shade. It matters little whether one works on one’s own land or on that of another; for many industrious men have prospered on hired land. There is nothing disgraceful or unbecoming in any of the work of the farm; to plant trees, to reap, to tend the vine, to thrash out the corn, are all liberal occupations. Hesiod the poet tended sheep, and this did not hinder him from telling the story of the gods. And pasturage is (says Musonius) perhaps the best of all occupations; for even farm work, if it is exhausting, demands all the energies of the soul as well as of the body, whereas whilst tending sheep a man has some time for philosophizing also.
It is true that our young men to-day are too sensitive and too refined to live a country life; but philosophy would be well rid of these weaklings. A true lover of philosophy could find no better discipline than to live with some wise and kindly man in the country, associating with him in work and in relaxation, at meals and in sleeping, and so ‘learning goodness,’ as Theognis tells us to do, ‘from the good[111].’
The householder.
413. Within the household the head of it is a little king, and needs to display the kingly virtues of Justice and Soberness. In his dealings with the perverse he must consider how far each man is capable of bearing the truth[112]. Indeed, willingness to listen to reproof is no small virtue; few words are best, so that the wrongdoer may be left as far as possible to correct his own ways[113]. Punishment must be reserved for extreme cases, and is always to be administered with calmness; it is felt more keenly when it comes from a merciful master[114]. Persistent kindness wins over even bad men[115]. It is further the privilege of the head of a household to distribute kindnesses to those below him. His wealth he must regard as given him in trust; he is only the steward of it, and must neither hoard nor waste; for he must give both a debit and a credit account of all[116]. But if the right use of money causes the possessor anxious thought, no trace of this should appear to others; giving should be without hesitation, and as a delight[117]. The good citizen will pay his taxes with special pleasure, because in his eyes the welfare of the community stands higher than his own or that of his family[118]; but he will not refuse a kindness even to an enemy who is in need[119]; and in giving a farthing to a beggar, he will imply by his manner that he is only paying what the other is entitled to as his fellow-man[120]. In short, he will give as he would like to receive[121], and with the feeling that the chief pleasure of ownership is to share with another[122].
Treatment of slaves.
414. The good householder will associate on easy terms with his slaves, remembering that they too are men, made of flesh and blood as he is himself[123]. It is however a difficult matter to decide whether a master should dine with his slave. Men of the old Roman type find this a disgraceful practice, but the philosopher should decide in its favour[124]. We do not need to inquire into a man’s social position, if his character is attractive[125]. Plato has well said that we cannot find a king who is not descended from a slave, or a slave who is not descended from a king[126]; and in fact many a Roman slave was far better educated than his master[127]. Even if we do not suppose that Seneca’s rule was commonly practised in great Roman houses, the suggestion itself throws a pleasing light on the position of a Roman slave. But if the master was thus called upon to ignore differences of social position, as much might be expected of the slave. With him it was doubtless an instinct to prize liberty, ‘the power of living as you like,’ as the dearest of possessions. Yet many a slave who won this reward by years of faithful service found that liberty delusive, and would have been wiser to stay in the home where he was valued[128].
Large families.
415. A question of pressing practical importance is that of large families (πολυπαιδία). Statesmen have always considered it best that the homes of citizens should be crowded with children; and for this reason the laws forbid abortion and the hindrance of conception; they demand fines for childlessness, and pay honours to those who bring up large families. Public opinion takes the same view; the father of many children is honoured as he goes about the city, and how charming is the sight of a mother surrounded by a swarm of children[129]! No religious procession is so imposing. For such parents every one feels sympathy, and every one is prepared to cooperate with them[130]. But nowadays even rich parents refuse to rear all their children, so that the first-born may be the richer. But it is better to have many brothers than few; and a brother is a richer legacy than a fortune. A fortune attracts enemies, but a brother helps to repel them[131].
Comfort in poverty.
416. We have now accompanied the man of mature years in his duties and his temptations: philosophy has also a word to speak with regard to his trials. It is well indeed if he is convinced that the buffets of fortune are no real evils; but this doctrine can be supplemented by other consolations. Of the most bitter of all sufferings, bereavement by the death of friends and children, we have already spoken; we may now consider two other conditions usually held to be evil, namely poverty and exile. In poverty the first comfort is in the observation that poor men are usually stronger in body than the rich[132], and quite as cheerful in mind[133]. Further the poor are free from many dangers which beset the rich; they can travel safely even when highwaymen are watching the road[134]. Poverty is an aid to philosophy, for a rich man, if he wishes to philosophize, must freely choose the life of the poor[135]. A poor man is not troubled by insincere friends[136]. In short, poverty is only hard for him who kicks against the pricks[137].