Greek, which was written after the model of Xenophon's Memorabilia of Socrates. Of this work there are many fragments.[1]
Rufus taught a practical philosophy, one that was useful for the purposes of life, and for the life of a philosopher who was not hindered by following the common occupations of mankind from philosophizing and aiding others to philosophize.[2] He urged young men especially to the study of philosophy, and even women, because without philosophy no person can be virtuous and do his duty. He asks, what hinders the scholar from working with his teacher and at the same time learning from him something about moderation (σωφροσύνη) and justice and endurance? His belief in the power of philosophy over men's minds was strong, and he was convinced that it was a perfect cure for the corruption of mankind. He showed the firmness of this conviction on an occasion which is recorded by Tacitus (Hist. iii. 81). He endeavoured to mediate between the partizans of Vitellius who were in Rome, and the army of Vespasian, which was before the gates: but he failed in his attempt. His behaviour was like that of a modern Christian, who should attempt to enforce the Christian doctrines of peace on men who are arrayed against one another with arms in their hands. Such a Christian would be called a fanatic now; and Tacitus, who was himself a philosopher, gives to the behaviour of Rufus the mild term of “intempestivam" or "unseasonable." The judgment of Tacitus was right: the behaviour of
- ↑ See the 'Fragments from Stobaeus,' cited by Ritter in his notes (Vierter Theil, p. 204). The notice of Πωλίων, as he is named, in Suidas, is not satisfactory. It speaks of the Άπομνημονεύματα of Musonius by Polio or Pollio; and yet it states that Pollio taught at Rome in the time of Pompeius Magnus. See Clinton, Fasti, iii. p. 550.
- ↑ "It would be a strange thing indeed if the cultivation of the earth hindered a man from philosophizing or aiding others to philosophize." Stobaeus.
