THAT A MAN MAY BE BOTH BOLD AND FEARFUL.
1. To some it may perchance seem a paradox, this axiom of the
philosophers; yet let us make the best inquiry we can if it be true that
it is possible to do all things at once with fearfulness and with
boldness. For fearfulness seemeth in a manner contrary to boldness, and
contraries can never co-exist. But that which to many seemeth a paradox
in this matter seems to me to stand somehow thus: If we affirmed that
both fearfulness and boldness could be used in the very same things,
they would justly accuse us that we were reconciling what is
irreconcilable. But now, what is there so strange in this saying? For if
it is sound, what hath been so often both affirmed and demonstrated,
that the essence of the Good is in the use of appearances, and even so
of the Evil, and things uncontrollable by the Will have the nature
neither of good nor of evil, what paradox do the philosophers affirm if
they say that in things uncontrollable by the Will, then be boldness thy
part, and in things subject to the Will, fearfulness. For if Evil lie in
an evil Will, then in these things alone is it right to use fearfulness.
And if things uncontrollable by the Will, and that are not in our power,
are nothing to us, then in these things we should use boldness. And thus
shall we be at one time both fearful and bold--yea, and bold even
through our fearfulness. For through being fearful in things that are
veritably evil it comes that we shall be bold in those that are not so.
2. But we, on the contrary, fall victims as deer do. When these are
terrified and fly from the scares, whither do they turn and to what do
they retreat as a refuge? To the nets: and thus they perish, confusing
things to fear and things to be bold about. And thus do we also. Where
do we employ fear? In things beyond our Will. And wherein do we act
boldly, as were there nothing to dread? In things subject to the Will.
To be beguiled, then, or to be rash, or to do some shameless act, or
with base greed to pursue some object--these things concern us no whit
if we may only hit the mark in things beyond the Will. But where death
is, or exile, or suffering, or evil repute, there we run away, there we
are scared. Therefore, as it were to be looked for in those who are
astray in the things of greatest moment, we work out our natural
boldness into swaggering, abandonment, rashness, shamelessness; and our
natural fearfulness and shamefastness into cowardice and meanness, full
of terror and trouble. For if one should transfer his fearfulness to the
realm of the Will, and the works thereof, straightway, together with the
intention of fearing to do wrong, he shall have it in his power to avoid
doing it; but if he use it in things out of our own power and beyond the
Will, then striving to avoid things that are in others' power, he shall
of necessity be terrified and unsettled and troubled. For death is not
fearful, nor pain, but the fear of pain or death. And thus we praise
him[1] who said:
"Fear not to die, but fear a coward's death."
3. It is right, then, that we should turn our boldness against death,
and our fearfulness against the fear of death. But now we do the
contrary: death we flee from, but as to the state of our opinion about
death we are negligent, heedless, indifferent. These things Socrates did
well to call bugbears. For as to children, through their inexperience,
ugly masks appear terrible and fearful; so we are somewhat in the same
way moved towards the affairs of life, for no other cause than as
children are affected by these bugbears. For what is a child? Ignorance.
What is a child? That which has never learned. For when he knows these
things he is nowise inferior to us. What is death? A bugbear. Turn it
round; examine it: see, it does not bite. Now or later that which is
body must be parted from that which is spirit, as formerly it was
parted. Why, then, hast thou indignation if it be now? for if it be not
now, it will be later. And wherefore? That the cycle of the world may be
fulfilled; for it hath need of a present and of a future and of a past.
What is pain? A bugbear. Turn it about and examine it. This poor body is
moved harshly, then again softly. If thou hast no advantage thereof, the
door is open;[2] if thou hast, then bear it. For in all events it is
right that the door should stand open, and so have we no distress.
4. Shall I, then, exist no longer? Nay, thou shalt exist, but as
something else, whereof the universe hath now need.[3] For neither didst
thou choose thine own time to come into existence, but when the universe
had need of thee.
5. What, then, is the fruit of these opinions? That which ought to be
the fairest and comeliest to those who have been truly
taught,--tranquillity, courage, and freedom. For concerning these
things, the multitude are not to be believed which say that those only
should be taught who are freemen, but the philosophers rather, which say
that those only are free who have been taught. How is this? It is
thus--Is freedom anything else than the power to live as we choose?
_Nothing else._ Do ye choose, then, to live in sin? _We do not choose
it._ None, therefore, that fears or grieves or is anxious is free; but
whosoever is released from griefs and fears and anxieties is by that
very thing released from slavery. How, then, shall we still believe you,
most excellent legislators, when ye say, "We permit none to be taught,
save freemen?"[4] for the philosophers say, "We permit none to be free
save those who have been taught"--that is, God permits it not. _So, when
a man turns round his slave before the Prætor,[5] has he done nothing?_
He has done something. _And what?_ He has turned round his slave before
the Prætor. _Nothing else at all?_ Yea, this too--he must pay for him
the tax of the twentieth. _What then? has the man thus treated not
gained his freedom?_ No more than he has gained tranquillity of mind.
For thou, who art able to emancipate others, hast thou no master? is
money not thy master, or lust, or a tyrant, or some friend of a tyrant?
Why, then, dost thou tremble when thou art to meet with some affliction
in this kind? And therefore I say oftentimes, be these things your
study, be these things ever at your hand, wherein ye should be bold and
wherein fearful; bold in things beyond the Will, fearful in things
subject to the Will.