On the shortness of life/Chapter IV

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4. You will see that the most powerful and highly placed men let drop remarks in which they long for leisure, acclaim it, and prefer it to all their blessings. They desire at times, if it could be with safety, to descend from their high pinnacle; for, though nothing from without should assail or shatter, Fortune of its very self comes crashing down.[1]

The deified Augustus, to whom the gods vouchsafed more than to any other man, did not cease to pray for rest and to seek release from public affairs; all his conversation ever reverted to this subject—his hope of leisure. This was the sweet, even if vain, consolation with which he would gladden his labours—that he would one day live for himself. In a letter addressed to the senate, in which he had promised that his rest would not be devoid of dignity nor inconsistent with his former glory, I find these words: "But these matters can be shown better by deeds than by promises. Nevertheless, since the joyful reality is still far distant, my desire for that time most earnestly prayed for has led me to forestall some of its delight by the pleasure of words." So desirable a thing did leisure seem that he anticipated it in thought because he could not attain it in reality. He who saw everything depending upon himself alone, who determined the fortune of individuals and of nations, thought most happily of that future day on which he should lay aside his greatness. He had discovered how much sweat those blessings that shone throughout all lands drew forth, how many secret worries they concealed. Forced to pit arms first against his countrymen, then against his colleagues, and lastly against his relatives, he shed blood on land and sea.

Through Macedonia, Sicily, Egypt, Syria, and Asia, and almost all countries he followed the path of battle, and when his troops were weary of shedding Roman blood, he turned them to foreign wars. While he was pacifying the Alpine regions, and subduing the enemies planted in the midst of a peaceful empire, while he was extending its bounds even beyond the Rhine and the Euphrates and the Danube, in Rome itself the swords of Murena, Caepio, Lepidus, Egnatius, and others were being whetted to slay him. Not yet had he escaped their plots, when his daughter[2] and all the noble youths who were bound to her by adultery as by a sacred oath, oft alarmed his failing years—and there was Paulus,[3] and a second time the need to fear a woman in league with an Antony. When he had cut away these ulcers[4] together with the limbs themselves, others would grow in their place; just as in a body that was overburdened with blood, there was always a rupture somewhere. And so he longed for leisure, in the hope and thought of which he found relief for his labours. This was the prayer of one who was able to answer the prayers of mankind.

Footnotes[edit]

  1. The idea is that greatness sinks beneath its own weight. Cf. Seneca, Agamemnon, 88 sq.:
     Sidunt ipso pondere magna
     ceditque oneri Fortuna suo.
  2. The notorious Julia, who was banished by Augustus to the island of Pandataria.
  3. In 31 b.c. Augustus had been pitted against Mark Antony and Cleopatra; in 2 b.c. Iullus Antonius, younger son of the triumvir, was sentenced to death by reason of his intrigue with the elder Julia.
  4. The language is reminiscent of Augustus's own characterization of Julia and his two grandchildren in Suetonius (Aug. 65. 5): "nec (solebat) aliter eos appellare quam tris vomicas ac tria carcinomata sua" ("his trio of boils and trio of ulcers").