to view the violence and lawfulness of men,[p. 35] as Poseidonius says.5 Now what should Panaetius have said ? ‘If you were Bato or Polydeuces or some other person in private station who wished to run away from the midst of cities and quietly in some comer solve or quibble6 over the syllogisms of philosophers, I would gladly welcome you and consort with you ; but since you are the son of Aemilius Paulus, who was twice consul, and the grandson of Scipio Africanus who overcame Hannibal the Carthaginian, shall I, therefore, not converse with you ?’
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In clasping Sorcanus to your bosom, in prizing,
pursuing, welcoming, and cultivating his friendship
- a friendship which will prove useful and fruitful to
many in private and to many in public life - you are
acting like a man who loves what is noble, who is
public-spirited and is a friend of mankind, not, as some
people say, like one who is merely ambitious for himself. No, on the contrary, the man who is ambitious
for himself and afraid of every whisper is just the one
who avoids and fears being called a persistent and
servile attendant on those in power. For what does
a man say who is an attendant upon philosophy and
stands in need of it ? ‘Let me change from Pericles
or Cato and become Simo the cobbler or Dionysius
the schoolmaster, in order that the philosopher may
converse with me and sit beside me as Socrates did
with Pericles.’ And while it is true that Ariston of
Chios, when the sophists spoke ill of him for talking
with all who wished it, said, ‘I wish even the beasts
could understand words which incite to virtue,’ yet
as for us, shall we avoid becoming intimate with
[p. 31]
powerful men and rulers, as if they were wild and
savage ?
The teaching of philosophy is not, if I may use
the words of Pindar,1
‘a sculptor to carve statues
doomed to stand idly on their pedestals and no
more’; no, it strives to make everything that it
touches active and efficient and alive, it inspires men
with impulses which urge to action, with judgements
that lead them towards what is useful, with preferences for things that are honourable, with wisdom
and greatness of mind joined to gentleness and conservatism, and because they possess these qualities,
men of public spirit are more eager to converse with
the prominent and powerful. Certainly if a physician
is a man of high ideals, he will be better pleased to
cure the eye which sees for many and watches over
many, and a philosopher will be more eager to attend
upon a soul which he sees is solicitous for many and
is under obligation to be wise and self-restrained
and just in behalf of many. For surely, if he were
skilled in discovering and collecting water, as they
say Heracles and many of the ancients were, he
would not delight in digging the swineherd's fount
of Arethusa2 in a most distant spot ‘by the Crow's
Rock,’ but in uncovering the unfailing sources of
some river for cities and camps and the plantations
of kings and sacred groves. So we hear Homer3
calling Minos ‘the great god's oaristes,’ which
[p. 33]
means, according to Plato,4
‘familiar friend and
pupil.’ For they did not think that pupils of the
gods should be plain citizens or stay-at-homes or
idlers, but kings, from whose good counsel, justice,
goodness, and high-mindedness, if those qualities
were implanted in them, all who had to do with
them would receive benefit and profit. Of the
plant eryngium they say that if one goat take it in
its mouth, first that goat itself and then the entire
herd stands still until the herdsman comes and takes
the plant out, such pungency, like a fire which spreads
over everything near it and scatters itself abroad, is
possessed by the emanations of its potency. Certainly the teachings of the philosopher, if they take
hold of one person in private station who enjoys
abstention from affairs and circumscribes himself by
his bodily comforts, as by a circle drawn with geometrical compasses, do not spread out to others, but
merely create calmness and quiet in that one man,
then dry up and disappear. But if these teachings
take possession of a ruler, a statesman, and a man
of action and fill him with love of honour, through
one he benefits many, as Anaxagoras did by associating with Pericles, Plato with Dion, and Pythagoras
with the chief men of the Italiote Greeks. Cato
himself sailed from his army to visit Athenodorus ;
and Scipio sent for Panaetius when he himself was
sent out by the senate
1 Pindar, Nem. v. 1 οὐκ ἀνδριαντοποιός εἰμ᾽, ὥστ᾽ ἐλινύσοντα ἐργάζεσθαι ἀγάλματ᾽ ἐπ᾽ αὐτᾶς βαθμίδος, loosely quoted. The translation is adapted from that of Sir John Sandys (in L.C.L.).
2 Homer, Od. xiii. 404-410. The allusion is to the feeding-place of the swine tended by Eumaeus.
3 Od. xix. 179.
4 Minos, 319 d. Generally regarded as spurious.
5 Homer, Od. xvii. 487.
6 περιέλκειν, literally ‘pull about.’ Plato (Republic, 539 b) says that the young, when new to argument, find pleasure ὥσπερ σκυλάκια τῷ ἕλκειν τε καὶ σπαράττειν τῷ λόγῳ τοὺς πλησίον ἀεί, ‘like little dogs, in pulling and tearing apart by argument those who happen to be near them.’