Letters

^4. You seem to me to be prompted to mental effort night and day by no other motive than ambition to be praised by men for your industry and acquisitions in learning. Although I have ever regarded this as fraught with danger to persons who are striving after the true and the right, I am now, by your case, more convinced of the danger than before. For it is due to no other cause than this same pernicious habit that you have failed to see by what motive we might be induced to grant to you what you asked; for as by a perverted judgment you yourself are urged on to acquire a knowledge of the things about which you put questions, from no other motive than that you may receive praise or escape censure from men, you imagine that we, by a like perversity of judgment, are to be influenced by the considerations alleged in your request. Would that, when we declare to you that by your writing such things concerning yourself we are moved, not to grant your request, but to reprove and correct you, we might be able to effect for you also complete emancipation from the influence of a boon so worthless and deceitful as the applause of men! “It is the manner of men,” you say, “to be prone to censure.” What then? “Any one who can make no reply when questions are addressed to him,” you say, “will be regarded as illiterate and stupid.” Behold, then, I ask you a question not concerning something in the books of Cicero, whose meaning, perchance, his readers may not be able to find, but concerning your own letter and the meaning of your own words. My question is: Why did you not say, “Any one who can make no reply will be proved to be illiterate and stupid,” but prefer to say, He will be regarded as illiterate and stupid? Why, if not for this reason, that you yourself already understand well enough that the person who fails to answer such questions is not in reality, but only in the opinion of some, illiterate and stupid? But I warn you that he who fears to be subjected to the edge of the pruning-hook by the tongues of such men is a sapless log, and is therefore not only regarded as illiterate and stupid, but is actually such, and proved to be so.

5. Perhaps you will say, “But seeing that I am not stupid, and that I am specially earnest in striving not to be stupid, I am reluctant even to be regarded as stupid.” And rightly so; but I ask, What is your motive in this reluctance? For in stating why you did not hesitate to burden us with those questions which you wish to have solved and explained, you said that this was the reason, and that this was the end, and an end so necessary in your estimation that you said it was of overwhelming urgency—lest, forsooth, if you were posed with these questions and gave no answer, you should be regarded as illiterate and stupid by men prone to censure. Now, I ask, is this [jealousy as to your own reputation] the whole reason why you beg this from us, or is it because of some ulterior object that you are unwilling to be thought illiterate and stupid? If this be the whole reason, you see, as I think, that this one thing [the praise of men] is the end pursued by that vehement zeal of yours, by which, as you admit, a burden is imposed on us. But, from Dioscorus, what can be to us a burden, except that burden which Dioscorus himself unconsciously bears—a burden which he will begin to feel only when he attempts to rise,— a burden of which I would fain believe that it is not so bound to him as to defy his efforts to shake his shoulders free? And this I say not because these questions engage your studies, but because they are studied by you for such an end. For surely you by this time feel that this end is trivial, unsubstantial, and light as air. It is also apt to produce in the soul what may be likened to a dangerous swelling, beneath which lurk the germs of decay, and by it the eye of the mind becomes suffused, so that it cannot discern the riches of truth. Believe this, my Dioscorus, it is true: so shall I enjoy you in unfeigned longing for truth, and in that essential dignity of truth by the shadow of which you are turned aside. If I have failed to convince you of this by the method which I have now used, I know no other that I can use. For you do not see it; nor can you possibly see it so long as you build your joys on the crumbling foundation of human applause.

6. If, however, this be not the end aimed at in these actions and by this zeal of yours, but there is some other ulterior reason for your unwillingness to be regarded as illiterate and stupid, I ask what that reason is. If it be to remove impediments to the acquisition of temporal riches, or the obtaining of a wife, or the grasping of honours, and other things of that kind which are flowing past with a headlong current, and dragging to the bottom those who fall into them, it is assuredly not our duty to help you towards that end, nay, rather we ought to turn you away from it. For we do not so forbid your fixing the aim of your studies in the precarious possession of renown as to make you leave, as it were, the waters of the Mincius and enter the Eridanus, into which, perchance, the Mincius would carry you even without yourself making the change. For when the vanity of human applause has failed to satisfy the soul, because it furnishes for its nourishment nothing real and substantial, this same eager desire compels the mind to go on to something else as more rich and productive; and if, nevertheless, this also belong to the things which pass away with time, it is as when one river leads us into another, so that there can be no rest from our miseries so long as the end aimed at in our discharge of duty is placed in that which is unstable. We desire, therefore, that in some firm and immutable good you should fix the home of your most steadfast efforts, and the perfectly secure resting-place of all your good and honourable activity. Is it, perchance, your intention, if you succeed by the breath of propitious fame, or even by spreading your sails for its fitful gusts, in reaching that earthly happiness of which I have spoken, to make it subservient to the acquisition of the other— the sure and true and satisfying good? But to me it does not seem probable— and truth itself forbids the supposition— that it should be reached either by such a circuitous way when it is at hand, or at such cost when it is freely given.

7. Perhaps you think that we ought to turn the praise of men itself to good account as an instrument for making others accessible to counsels regarding that which is good and useful; and perhaps you are anxious lest, if men regard you as illiterate and stupid, they think you unworthy to receive their earnest or patient attention, if you were either exhorting any one to do well, or reproving the malice and wickedness of an evil-doer. If, in proposing these questions, you contemplated this righteous and beneficent end, we have certainly been wronged by your not giving the preference to this in your letter as the consideration by which we might be moved either to grant willingly what you asked, or, if declining your request, to do so on the ground of some other cause which might perchance prevent us, but not on the ground of our being ashamed to accept the position of serving or even not resisting the aspirations of your vanity. For, I pray you, consider how much better and more profitable it is for you to receive from us with far more certainty and with less loss of time those principles of truth by which you can for yourself refute all that is false, and by so doing be prevented from cherishing an opinion so false and contemptible as this— that you are learned and intelligent if you have studied with a zeal in which there is more pride than prudence the worn-out errors of many writers of a bygone age. But this opinion I do not suppose you now to hold, for surely I have not in vain spoken so long to Dioscorus things so manifestly true; and from this, as understood, I proceed with my letter.