mind which is conformable to nature, of being free from perturbation. Whether I have a patron[1] or not, what is that to me? but it is something to you. I am richer than you: I am not anxious what Caesar will think of me: for this reason, I flatter no man. This is what I possess instead of vessels of silver and gold. You have utensils of gold; but your discourse, your opinions, your assents, your movements (pursuits), your desires are of earthen ware. But when I have these things conformable to nature, why should I not employ my studies also upon reason? for I have leisure: my mind is not distracted. What shall I do, since I have no distraction? What more suitable to a man have I than this? When you have nothing to do, you are disturbed, you go to the theatre or you wander about without a purpose. Why should not the philosopher labour to improve his reason? You employ yourself about crystal vessels: I employ myself about the syllogism named the lying:[2] you about myrrhine[3] vessels; I employ myself about the syllogism named the denying (τοῦ ἀποφάσκοντος). To you every thing appears small that you possess: to me all that I have appears great. Your desire is insatiable: mine is satisfied. To (children) who put their hand into a narrow-necked earthen vessel and bring out figs and nuts, this happens; if they fill the hand, they cannot take it out, and then they cry. Drop a few of them and you will draw things out. And do you part with your desires: do not desire many things and you will have what you want.
- ↑ The Roman word 'patronus,' which at that time had the sense of a protector.
- ↑ On the syllogism named 'lying' (ψευδόμενος) see Epict. ii. 17. 34.
- ↑ 'Murrhina vasa' were reckoned very precious by the Romans, and they gave great prices for them. It is not certain of what material they were made. Pliny (xxxvii. c. 2) has something about them.
