EPISTLE LXXV.
of many of the vices and particularly of the great vices, but not beyond the reach of all. They have escaped avarice, for example, but still feel anger; they no longer are troubled by lust, but are still troubled by ambition; they no longer have desire, but they still have fear. And just because they fear, although they are strong enough to withstand certain things, there are certain things to which they yield; they scorn death, but are in terror of pain.
15. Let us reflect a moment on this topic. It will be well with us if we are admitted to this class. The second stage is gained by great good fortune with regard to our natural gifts and by great and unceasing application to study. But not even the third type is to be despised. Think of the host of evils which you see about you; behold how there is no crime that is not exemplified, how far wickedness advances every day, and how prevalent are sins in home and commonwealth. You will see, therefore, that we are making a considerable gain, if we are not numbered among the basest.
16. “But as for me,” you say, “I hope that it is in me to rise to a higher rank than that!” I should pray, rather than promise, that we may attain this; we have been forestalled. We hasten towards virtue while hampered by vices. I am ashamed to say it; but we worship that which is honourable only in so far as we have time to spare.[1] But what a rich reward awaits us if only we break off the affairs which forestall us and the evils that cling to us with utter tenacity! 17. Then neither desire nor fear shall rout us. Undisturbed by fears, unspoiled by pleasures, we shall be afraid neither of death nor of the gods; we shall know that death is no evil and that the gods are not powers of evil. That which harms has
- ↑ This idea is a favourite with Seneca; cf. Ep. liii. 8 non est quod precario philosopheris, and § 9 (philosophia) non est res subsiciva, “an occupation for one’s spare time.”
145
