act better than philosophers do." Man why then do you blame me, if I
know? What shall I say to this slave? If I am silent, he will burst. I
must speak in this way: "Excuse me, as you would excuse lovers; I am not
my own master; I am mad."

* * * * *

HOW WE SHOULD STRUGGLE WITH CIRCUMSTANCES.--It is circumstances
(difficulties) which show what men are. Therefore when a difficulty
falls upon you, remember that God, like a trainer of wrestlers, has
matched you with a rough young man. For what purpose? you may say. Why,
that you may become an Olympic conqueror; but it is not accomplished
without sweat. In my opinion no man has had a more profitable difficulty
than you have had, if you choose to make use of it as an athlete would
deal with a young antagonist. We are now sending a scout to Rome; but no
man sends a cowardly scout, who, if he only hears a noise and sees a
shadow anywhere, comes running back in terror and reports that the enemy
is close at hand. So now if you should come and tell us: "Fearful is the
state of affairs at Rome; terrible is death; terrible is exile; terrible
is calumny; terrible is poverty; fly, my friends, the enemy is near," we
shall answer: "Begone, prophesy for yourself; we have committed only one
fault, that we sent such a scout."

Diogenes, who was sent as a scout before you, made a different report to
us. He says that death is no evil, for neither is it base; he says that
fame (reputation) is the noise of madmen. And what has this spy said
about pain, about pleasure, and about poverty? He says that to be naked
is better than any purple robe, and to sleep on the bare ground is the
softest bed; and he gives as a proof of each thing that he affirms his
own courage, his tranquillity, his freedom, and the healthy appearance
and compactness of his body. There is no enemy near, he says; all is
peace. How so, Diogenes? "See," he replies, "if I am struck, if I have
been wounded, if I have fled from any man." This is what a scout ought
to be. But you come to us and tell us one thing after another. Will you
not go back, and you will see clearer when you have laid aside fear?

* * * * *

ON THE SAME.--If these things are true, and if we are not silly, and are
not acting hypocritically when we say that the good of man is in the
will, and the evil too, and that everything else does not concern us,
why are we still disturbed, why are we sti