around us designedly. He reflects, also, that the largest sources of injury are to be found in those things by means of which danger is sought for against us, as, for example, by a suborned accuser, or a false charge, or by the stirring up against us of the anger of great men, and the other forms of the brigandage of civilized life. Another common type of injury is when a man loses some profit or prize for which he has long been angling, when an inheritance which he has spent great pains to render his own is left to someone else, or the favour of some noble house, through which he makes great gain, is taken from him. The wise man escapes all this, since he knows not what it is to live for hope or for fear. Add to this, that no one receives an injury unmoved, but is disturbed by the feeling of it. Now, the man free from mistakes has no disturbance; he is master of himself, enjoying a deep and tranquil repose of mind; for if an injury reaches him it moves and rouses him. But the wise man is without anger, which is caused by the appearance of injury, and he could not be free from anger unless he were also free from injury, which he knows cannot be done to him; hence it is that he is so upright and cheerful, hence he is elate with constant joy. So far, however, is he from shrinking from the encounter either of circumstances or of men, that he makes use of injury itself to make trial of himself and test his own virtue. Let us, I beseech you, show favour to this thesis and listen with impartial ears and minds while the wise man is being made exempt from injury; for nothing is thereby taken away from your insolence, your greediest lusts, your blind rashness and pride; it is without prejudice to your vices that this freedom is sought for the wise man; we do not strive to prevent your doing an injury, but to enable him to sink all injuries beneath himself and protect himself from them by his own greatness of mind. So in the sacred games many have won the victory by patiently enduring the blows of their adversaries and so wearying them out. Think that the wise man belongs to this class, that of men who, by long and faithful practice, have acquired strength to endure and tire out all the violence of their enemies.
X. Since we have now discussed the first part of our subject, let us pass on to the second, in which we will prove by arguments, some of which are our own, but which for the most part are Stoic commonplaces, that the wise man cannot be insulted. There is a lesser form of injury, which we must complain of rather than avenge, which the laws also have considered not to deserve any special punishment. This passion is produced by a meanness of mind which shrinks at any act or deed which treats it with disrespect. “He did not admit me to his house today, although he admitted others; he either turned haughtily away or openly laughed when I spoke;” or, “he placed me at dinner, not on the middle couch (the place of honour), but on the lowest one;” and other matters of the same sort; which I can call nothing but the whinings of a queasy spirit. These matters chiefly affect the luxuriously-nurtured and prosperous; for those who are pressed by worse evils have no time to notice such things as these. Through excessive idleness, dispositions naturally weak and womanish and prone to indulge in fancies through want of real injuries are disturbed at these things, the greater part of which arise from misunderstanding. He therefore who is affected by insult shows that he possesses neither sense nor trustfulness; for he considers it certain that he is scorned, and this vexation affects him with a certain sense of degradation, as he effaces himself and takes a lower room; whereas the wise man is scorned by no one, for he knows his own greatness, gives himself to understand that he allows no one to have such power over him, and as for all of what I should not so much call distress as uneasiness of mind, he does not overcome it, but never so much as feels it. Some other things strike the wise man, though they may not shake his principles, such as bodily pain and weakness, the loss of friends and children, and the ruin of his country in wartime. I do not say that the wise man does not feel these, for we do not ascribe to him the hardness of stone or iron; there is no virtue but is conscious of its own endurance. What then does he? He receives some blows, but when he has received them he rises superior to them, heals them, and brings them to an end; these more trivial things he does not even feel, nor does he make use of his accustomed fortitude in the endurance of evil against them, but either takes no notice of them or considers them to deserve to be laughed at.
XI. Besides this, as most insults proceed from those who are haughty and arrogant and bear their prosperity ill, he has something wherewith to repel this haughty passion, namely, that noblest of all the virtues, magnanimity, which passes over everything of that kind as like unreal apparitions in dreams and visions of the night, which have nothing in them substantial or true. At the same time he reflects that all men are too low to venture to look down upon what is so far above them. The Latin word contumelia is derived from the word contempt, because no one does that injury to another unless he regards him with contempt; and no one can treat his elders and betters with contempt, even though he does what contemptuous persons are wont to do; for children strike their parents’ faces, infants rumple and tear their mother’s hair, and spit upon her and expose what should be covered before her, and do not shrink from using dirty language; yet we do not call any of these things contemptuous. And why? Because he who does it is not able to show contempt. For the same reason the scurrilous raillery of our slaves against their masters amuses us, as their boldness only gains licence to exercise itself at the expense of the guests if they begin with the master; and the more contemptible and the more an object of derision each one of them is, the greater licence he gives his tongue. Some buy forward slave-boys for this purpose, cultivate their scurrility and send them to school that they may vent premeditated libels, which we do not call insults, but smart sayings; yet what madness, at one time to be amused and at another to be affronted by the same thing, and to call a phrase an outrage when spoken by a friend, and an amusing piece of raillery when used by a slave-boy!
XII. In the same spirit in which we deal with boys, the wise man deals with all those whose childhood still endures after their youth is past and their hair is grey. What do men profit by age when their mind has all the faults of childhood and their defects are intensified by time? When they differ from children only in the size and appearance of their bodies, and are just as unsteady and capricious, eager for pleasure without discrimination, timorous and quiet through fear rather than through natural disposition? One cannot say that such men differ from children because the latter are greedy for knuckle-bones and nuts and coppers, while the former are greedy for gold and silver and cities; because the latter play amongst themselves at being magistrates, and imitate the purple-edged robe of State, the lictors’ axes, and the judgment-seat, while the former play with the same things in earnest in the Campus Martius and the courts of justice; because the latter pile up the sand on the seashore into the likeness of houses, and the former, with an air of being engaged in important business, employ themselves in piling up stones and walls and roofs until they have turned what was intended for the protection of the body into a danger to it? Children and those more advanced in age both make the same mistake, but the latter deal with different and more important things; the wise man, therefore, is quite justified in treating the affronts which he receives from such men as jokes: and sometimes he corrects them, as he would children, by pain and punishment, not because he has received an injury, but because they have done one and in order that they may do so no more. Thus we break in animals with stripes, yet we are not angry with them when they refuse to carry their rider, but curb them in order that pain may overcome their obstinacy. Now, therefore, you know the answer to the question which was put to us, “Why, if the wise man receives neither injury nor insult, he punishes those who do these things?” He does not revenge himself, but corrects them.
XIII. What, then, is there to prevent your believing this strength of mind to belong to the wise man, when you can see the same thing existing in others, though not from the same cause?—for what physician is angry with a crazy patient? who takes to heart the curses of a fever-stricken one who is denied cold water? The wise man retains in his dealings with all men this same habit of mind which the physician adopts in dealing with his patients, whose parts of shame he does not scorn to handle should they need treatment, nor yet to look at their solid and liquid evacuations, nor to endure their reproaches when frenzied by disease. The wise man knows that all those who strut about in purple-edged togas,{12} healthy and embrowned, are brainsick people, whom he regards as sick and full of follies. He is not, therefore, angry, should they in their sickness presume to bear themselves somewhat impertinently towards their physician, and in the same spirit as that in which he sets no value upon their titles of honour, he will set but little value upon their acts of disrespect
