“The spirit must be warned that it loves things which will one day leave—no, they are already leaving. Whatever is granted to you by fortune, take it as if it has no guaranty. Seize up the pleasures of your children and allow your children to enjoy you in turn. And drink down every bit of joy without stopping.
Nothing is promised to you for this evening—I have granted too much a pledge—nothing is promised for this hour. You must hurry, we are being chased from behind. Soon this friend will be elsewhere, soon these friendships will be lost lost when the battle’s cry is raised. In truth, everything is stolen away. Poor are you fools who do not know how to live in flight.”
Saepe admonendus est animus, amet ut recessura, immo tamquam recedentia. Quicquid a fortuna datum est, tamquam exempto auctore possideas. Rapite ex liberis voluptates, fruendos vos in vicem liberis date et sine dilatione omne gaudium haurite; nihil de hodierna nocte promittitur—nimis magnam advocationem dedi—, nihil de hac hora. Festinandum est, instatur a tergo. Iam disicietur iste comitatus, iam contubernia ista sublato clamore solventur. Rapina verum omnium est; miseri nescitis in fuga vivere!
“Moderation was missing from this enthusiastic person in two ways. He did not know how to take a break from work nor how to start it again. When he brought himself to write, the days used to join with nights and he was pushing himself mercilessly without a break, stopping only when he was completely worn out. But when he stopped then, he would lose himself in every kind of game and distraction. Indeed, when he entrusted himself to the forest and the mountains, he was the equal to those born to the forests and mountains, those wild men, in endurance of labor and expertise of the hunt. He was so completely engaged with the embrace of that lifestyle that he could scarcely be dragged back to his former life.
But when he did get himself under control and took himself from alluring leisure, he used to fall into his studies with such passions that he seemed not so much to have lost nothing as to have gained much.
It is clear that everyone benefits from a mental vacation—energy is gathered in leisure and all the sadness which is developed through endless pursuit of work can be dispelled though the enjoyment of distractions. But no one benefited more from a vacation than Latro. Every time he used to speak after a break, he would speak more sharply and with more force—he used to glory in how his mind was refreshed and his strength made whole. And he would squeeze as much from himself as he desired. He did not know how to portion out his powers—but he was a master of unrestrained tyranny—his eagerness had to be stopped because it was not able to be controlled…”
In utramque partem vehementi viro modus deerat: nec intermittere studium sciebat nec repetere. Cum se ad scribendum concitaverat, iungebantur noctibus dies, et sine intervallo gravius sibi instabat, nec desinebat nisi defecerat: rursus cum se remiserat, in omnes lusus, in omnes iocos se resolvebat; cum vero se silvis montibusque tradiderat, in silvis ac montibus natos, homines illos agrestis, laboris patientia et venandi sollertia provocabat, et in tantam perveniebat sic vivendi cupiditatem ut vix posset ad priorem consuetudinem retrahi. At cum sibi iniecerat manum et se blandienti otio abduxerat, tantis viribus incumbebat in studium ut non tantum nihil perdidisse sed multum adquisisse desidia videretur. Omnibus quidem prodest subinde animum relaxare; excitatur enim otio vigor, et omnis tristitia, quae continuatione pertinacis studii adducitur, feriarum hilaritate discutitur: nulli tamen intermissio manifestius proderat. Quotiens ex intervallo dicebat, multo acrius violentiusque dicebat; exultabat enim <animo>2 novato atque integro robore, et tantum a se exprimebat quantum concupierat. Nesciebat dispensare vires suas, sed inmoderati adversus se imperii fuit, ideoque studium eius prohiberi debebat quia regi non poterat…
Seneca the Younger, De Tranquillitate Animi, 5
“Our minds must be allowed a break—once rested, they will rise better and sharper. Just as fertile fields must not be overworked—for endless productivity will exhaust them soon—so too continuous work crushes the force of our minds; but rested and relaxed they restore their own powers. Weakness and weariness are born to minds from constant efforts.”
Danda est animis remissio; meliores acrioresque requieti surgent. Ut fertilibus agris non est imperandum—cito enim illos exhauriet numquam intermissa fecunditas,—ita animorum impetus adsiduus labor franget, vires recipient paulum resoluti et remissi; nascitur ex assiduitate laborum animorum hebetatio quaedam et languor.
Fragments of Dio Chrysostom, Stob. Flor. 4, XIX
“It is right, then, to be be proper master and to permit those who want to rest sometimes. For breaks are preparation for toil—the both, the lyre and human kind become their best through resting.”
“Next, let’s consider the way we learn, since learning happens wither through experience or through speech. But of these two approaches, experience comes from this which are demonstrable, the demonstrable is clear, and the clear—because it is obvious—is available to all in common. Such perception which is available to all in common is unteachable. Hence, anything apprehended through experience is not teachable.
Speech either corresponds to some meaning or it does not. If it corresponds to no meaning at all, then it teaches nothing. When it does correspond to some meaning it does it either by intrinsic nature or by established convention. It cannot, in truth correspond to meaning by intrinsic nature since not all people understand the same meaning when they hear it (as when the Greeks listen to barbarians or the barbarians listen to Greeks).
If speech signals meaning by convention, it is clear that people who have absorbed before the meanings to which these words correspond will also comprehend them now, and not because they have learned from them something which was not known—it is more like they are resuscitating what they knew before, while those who lack learning of what they don’t know will not do the same.”
“The man who has hoped for the fasces longs to put them down once he gets them and says constantly, “When will this year be over?” This man sponsors games which he once valued as a great opportunity for him, yet he says “When can I get away from them?” A lawyer is raised up by the whole forum and with full crowd beyond where he can be heard, but he complains “When will we have a break?” Everyone speeds their own life along and suffers for a desire for the future and boredom with the present.
But the person who portions out every moment to his own use, who schedules out every day like it is the last, neither hopes for nor fears tomorrows. For what kind of new pleasure is any hour alone capable of bringing? Everything is known and has been enjoyed fully. Fortune may by chance bring out something else, but life is already safe. Something can be added; nothing can be subtracted, and he will accept anything which is added like someone who is already satisfied and full will take some food he does not desire.
Therefore, it is not right to think that anyone has lived long because of grey hair or wrinkles. He has not lived a while, but he has existed a while. Certainly, what if you thought that he had traveled far whom a terrible storm grabbed in the harbor and dragged here and there in turns of winds raging from different directions and drove him over the same space in a circle? He did not travel far, but he was tossed around a lot.”
Adsecutus ille quos optaverat fasces cupit ponere et subinde dicit: “Quando hic annus praeteribit?” Facit ille ludos, quorum sortem sibi optingere magno aestimavit: “Quando,” inquit, “istos effugiam?” Diripitur ille toto foro patronus et magno concursu omnia ultra, quam audiri potest, complet: “Quando,” inquit, “res proferentur?” Praecipitat quisque vitam suam et futuri desiderio laborat, praesentium taedio. At ille qui nullum non tempus in usus suos confert, qui omnem diem tamquam ultimum ordinat, nec optat crastinum nec timet. Quid enim est, quod iam ulla hora novae voluptatis possit adferre? Omnia nota, omnia ad satietatem percepta sunt. De cetero fors fortuna, ut volet, ordinet; vita iam in tuto est. Huic adici potest, detrahi nihil, et adici sic, quemadmodum saturo iam ac pleno aliquid cibi, quod nec desiderat et capit. Non est itaque quod quemquam propter canos aut rugas putes diu vixisse; non ille diu vixit, sed diu fuit. Quid enim si illum multum putes navigasse, quem saeva tempestas a portu exceptum huc et illuc tulit ac vicibus ventorum ex diverso furentium per eadem spatia in orbem egit? Non ille multum navigavit, sed multum iactatus est.
“It is difficult to explain everything and not really necessary. But I do want to make this one thing clear, that his generosity was not offered at advantageous moments or with specific calculation. This can be evaluated from the events and times themselves, because he never ministered to those in power but always rushed to help those in need.”
Difficile est omnia persequi et non necessarium. Illud unum intellegi volumus, illius liberalitatem neque temporariam neque callidam fuisse. Id ex ipsis rebus ac temporibus iudicari potest, quod non florentibus se venditavit, sed afflictis semper succurrit
Marcus Aurelius, Meditations 6.47
“So one thing is worth much: to keep on living with truth and justice and in good will even among liars and unjust men”
“For all of the uses of the body it makes a big difference to keep it in as good a condition as possible. Even for thinking, in which the use of the body seems least important, who does not know that many things fail in its practice because the body is not healthy? Forgetfulness, depression, ill temper and madness often strike the mind so badly because of bodily afflictions that it drives out understanding.
There is great stability for those who have strong bodies and there is, at least, no danger from suffering something like this because of physical affliction. No, it is likely that the useful help will develop as the opposite to those things that happen from affliction. And, indeed, what wouldn’t someone who has some sense try to forestall the opposite to those things I have mentioned?”
“Certainly it is necessary—since the city does not provide public expenses for war—not to overlook it privately, nor otherwise to care for yourself less. Know well that you be no worse off in any other struggle or action because you have put your body in better shape. For the body is useful in everything people do. In all functions of the body it makes a big difference that the body is as healthy as possible. Even in something you might think the body is of little use—thinking—who doesn’t know that great errors come from having a sick body?
Forgetfulness, loss of spirit, ill-temper and madness often impinge upon perception because of the weakness of the body so badly that all knowledge is expelled. But for those who are healthy in body it is a great protection and they suffer no suffer no such risk of suffering this kind of thing because of the weakness of their body. It is probably that for those who have a healthy condition they will have the opposite experience. And, certainly, won’t anyone with some sense endure anything for the opposite of these things that have been mentioned?”
Anyway, is it not shameful to grow old because of carelessness before seeing how beautiful and strong a person you might be thanks to your body? It is not possible to witness this for someone who doesn’t make an effort. For it is not willing to develop on its own.”
“He used to say, however, that there was no success in life at all without practice and that this can conquer everything. For this reason, people must choose the types of practice nature demands to live well instead of useless toils—and to live unhappily is a type of madness.
For even despising pleasure is extremely pleasurable, when it has been practiced; and just as those who are used to pleasure feel discomfort when they try to opposite, so too do those who have practiced the opposite get more pleasure from hating pleasure than from pleasure itself.
These were the things Diogenes talked about and clearly did—for he debased the currency and gave no rule authority unless it was natural. He used to say that he lived the same kind of life Herakles did and valued nothing more than freedom.”