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a remedy, communicating our longing in letters and contriving our presence, in a way, by our writing. 128 To Diodorus Having received the much-talked-of command, about which I long ago raised every protest, I kept silent, not forgetting the favor after receiving it, nor inheriting the muse of Gerontius; for to you alone has fortune granted this advantage. And who, not seeing him, would not fulfill his longing through you? as if, through an accurate image, one is beautifully led up to the original? I honored the favor with silence, so that in speaking I might not happen to utter less than I wish. And an unwritten favor will be laid up for you with me more than with a Persian king who knows how to honor treachery and Pausanias for Medizing, even if, most excellent sir, being altogether willing to succeed and having put your mind to the task, you uttered a pitiful cry on our behalf, one that is far too remote from our way of thinking; for before the judge himself you called us poor. At this I was especially vexed, if you have gaped so much for material things, having fallen from the height of philosophy, as to utter ignoble and lowly words for the sake of money, and not to consider my dignity. nor the most wise Diogenes, who defined the greatest wealth as being in his bare leather pouch. But become free at last, considering the whole world a small thing in comparison to virtue. 129 To Diodorus For those who are serious about friendship, I think goodwill is sufficient, and being more ready to assist in the needs of their companions, but to spend from one's own resources besides is neither just in itself nor good for the one who receives the favor. For he who has once suffered a loss becomes more hesitant regarding a second need. Even if you do not suffer this, being always confirmed by the law of friendship, I am nevertheless hindered by shame from writing on behalf of those in need. Therefore, if you wish me always to delight in my frankness toward you, you will not hesitate to receive a debt that is owed. 130 To Marcellus The cause of this present letter is not audacity, nor not knowing how to remain within my own bounds, but a man dear to God and full of all virtue, whom neither his recent arrival with difficulty from Egypt, nor a respectable school, nor a threatening winter, nor the sea in his way, nor a long journey has persuaded to neglect his promises to you, but knowing one virtue, to fulfill his promises in deed and to be the same toward all alike, he looks wholly to you. But he is also reported to be coming to us more quickly, and I am easily persuaded, having taken the proof from his promises to you. It remains, therefore, for you to be prevailed upon, and it would be fitting not to wish to restrain a man who considers nothing so terrible as the necessity of transgressing what he has promised. Send the man quickly, therefore, to relate your philanthropy to us. 131 To Sabinus You bring up poverty to me as a reproach, and this thing seems to you to be a most destructive beast, and, what is greatest, I am an Irus in your eyes and perhaps in need of my daily bread; for what would you not say, having fallen away from virtue and philosophy alike, pitying what you ought to admire, and thinking that he who is lofty and light and not borne downwards by the weight of matter is deprived of some great things? For measuring happiness by your belly and clinging to the opinions of men, you hire out your tongue for what is not right, you throw the courts into confusion, and the public executioners are a side-business of your deceit. You knock at the doors of the rich, and if anyone knows how to feast well, he gives up, being admired by you. Your splendid festival is a colorful garment and a haughty gait and a glance poured out here and there, and everywhere your ears, just like Midas, are attentive in case some little woman, astonished at your theatrical display, might utter something. But for how long, bound by a long sleep like some Endymion, will you not rise up to virtue? Stop gaping at your little body and nourishing the prison against yourself. Stop dreaming of gold and always imagining a multitude of silver and turning over many offices in your mind. The things within are such as for none of his friends. But desert to us, if you please, and worship the common goddess, Poverty, and recognize her as loving. For she tends to you more than to us, and

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φάρμακον, ἐπιστολαῖς ἀνακοινοῦντες τὸν πόθον καὶ τὴν παρουσίαν τρόπον τινα τοῖς γράμμασι μηχανώμενοι. 128 ∆ιοδώρωι Τὸ πολυθρύλητον δεξάμενος πρόσταγμα, περὶ οὗ πάλαι πάσας ἀφῆκα φωνάς, σιωπὴν ἦγον, οὐ μετὰ τὸ τυχεῖν ἀμνημονεύσας τῆς χάριτος, οὐδὲ τῆς Γεροντίου μούσης κληρονομῶν· μόνοις γὰρ ὑμῖν τὸ πλεονέκτημα παρέσχεν ἡ τύχη. καὶ τίς μὴ ἐκεῖνον ἰδὼν δι' ὑμῶν ἀποπληρώσει τὸν πόθον; ὥσπερ δι' ἀκριβοῦς εἰκόνος πρὸς τὸ παράδειγμα καλῶς ἀναγόμενος; σιωπῇ τὴν χάριν ἐτίμων, ἵνα μὴ λέγων ἔλαττον οὗ βούλομαι τύχω φθεγξάμενος. καί σοι κείσεται χάρις ἀνάγραπτος παρ' ἐμοὶ μᾶλλον ἢ παρὰ Πέρσῃ βασιλεῖ τιμᾶν εἰδότι προδοσίαν καὶ Παυσανίαν μηδίζοντα, εἰ καὶ τὰ μάλιστα τυχεῖν πάντως ἐθέλων, ὦ βέλτιστε, καὶ πρὸς ἔργον ἐνέγκας τὴν γνώμην, ἐλεεινὴν ὑπὲρ ἡμῶν ἀφῆκας φωνὴν καὶ πόρρω λίαν ἡμετέρου φρονήματος· παρὰ γὰρ αὐτῷ τῷ δικαστῇ πτωχοὺς ἡμᾶς ἀπεκάλεις. ἐφ' οἷς ἠγανάκτησα μάλιστα, εἰ τοσοῦτον κέχηνας πρὸς τὴν ὕλην, φιλοσοφίας ὕψους ἀποπεσών, ὡς χρη μάτων χάριν ἀγεννῆ καὶ ταπεινὰ προσφέγγεσθαι ῥήματα, καὶ μήτε τὴν ἐμὴν ἀξίαν σκοπεῖν. μήτε τὸν σοφώτατον ∆ιογένην, ὃς ἐν ψιλῇ τῇ πήρᾳ τὸν μέγιστον πλοῦτον ὡρίζετο. ἀλλὰ γενοῦ μόλις ἐλεύθερος, σμικρόν τι χρῆμα πρὸς τὴν ἀρετὴν τὴν οἰκουμένην ἡγούμενος. 129 ∆ιοδώρωι Τοῖς περὶ φιλίαν ἐσπουδακόσιν ἀρκεῖν ἡγοῦμαι τὴν εὔνοιαν καὶ τὸ ταῖς τῶν συνήθων χρείαις ὑπουργεῖν ἑτοιμότερον, τὸ δὲ καὶ προσαναλίσκειν οἴκοθεν οὔτ' ἄλλως δίκαιον οὔτε τῷ δεξαμένῳ τὴν χάριν καλόν. ὁ γὰρ ἅπαξ ζημιωθεὶς περὶ δευτέραν χρείαν καθέστηκεν ὀκνηρότερος. ὅπερ εἰ καὶ μὴ πάθοιτε, νόμῳ φιλίας ἀεὶ βεβαιούμενοι, ἀλλ' οὖν ἐγὼ τοῦ γράφειν ὑπὲρ τῶν δοκούντων ὑπ' αἰδοῦς ἀνακόπτομαι. ὅθεν εἴ με βούλεσθε τῇ πρὸς ὑμᾶς παρρησίᾳ χαίρειν ἀεί, οὐκ ὀκνήσετε χρέος λαβεῖν ὀφειλόμενον. 130 Μαρκέλλωι Τῶν παρόντων γραμμάτων οὐ θράσος αἴτιον, οὐδὲ τὸ μὴ μένειν ἐπὶ τῶν οἰκείων ὅρων εἰδέναι, ἀλλ' ἀνὴρ θεῷ τε φίλος καὶ πάσης ἀνάπλεως ἀρετῆς, ὃν οὐ πέπεικε τὰς πρὸς ὑμᾶς ὑποσχέσεις ὑπερορᾶν οὐ τὸ νῦν ἐξ Αἰγύπτου μόλις ἐλθεῖν, οὐ φροντιστήριον εὐπρεπές, οὐ χειμὼν ἀπειλούμενος, οὐ πέλα γος ἐμποδών, οὐχ ὁδοιπορία μακρά, ἀρετὴν δὲ μίαν εἰδὼς τὸ πληροῦν ἔργῳ τὰς ὑποσχέσεις καὶ πρὸς ἅπαντας ὁμοίως γίνεσθαι παραπλήσιον, ὅλος ὁρᾷ πρὸς ὑμᾶς. ἀλλὰ καὶ θᾶττον ἰέναι παρ' ἡμᾶς καταγγέλλεται, καὶ πέπεισμαι ῥᾳδίως, ἐκ τῶν πρὸς ὑμᾶς ὑποσχέσεων τὴν πεῖραν λαβών. ὑπόλοιπον τοίνυν ὑμῖν κρατεῖσθαι, καὶ πρέπον ἂν εἴη μὴ κρατεῖν ἐθέλειν ἄνδρα μηδὲν οὕτω δεινὸν ἡγούμενον, ὡς τὴν τοῦ παραβαίνειν ἀνάγκην ἅπερ ἐπήγγελται. πέμπε τοίνυν τάχος τὸν ἄνδρα τὴν ὑμετέραν φιλανθρωπίαν πρὸς ἡμᾶς ἀφηγούμενον. 131 Σαβίνωι Σὺ μὲν ὡς ἐπ' ὀνείδει πενίαν προφέρεις ἐμοί, καὶ θηρίον ἐξωλέστατον εἶναί σοι τὸ χρῆμα δοκεῖ, καί, τὸ δὴ μέγιστον, Ἶρος ἐγὼ παρὰ σοὶ καὶ τῶν καθ' ἡμέραν ἴσως ἐπιδεής· καὶ τί γὰρ οὐκ ἂν εἴποις ἀρετῆς ὁμοῦ καὶ φιλοσοφίας ἐκπεπτωκώς, ἐλεῶν μὲν ἅ γε θαυμάζειν ἐχρῆν, μεγάλων δέ τινων ἐστερῆσθαι νομίζων τὸν ὑψηλόν τε καὶ κοῦφον καὶ μὴ τῷ βάρει τῆς ὕλης πρὸς τὰ κάτω φερόμενον; τῇ γαστρὶ γὰρ τὴν εὐδαιμονίαν μετρῶν καὶ δόξαις ἀνθρώπων προσκείμενος ἐκμισθοῖς μὲν εἰς ἃ μὴ θέμις τὴν γλῶτταν, κυκᾷς δὲ τὰ δικαστή ρια, πάρεργον δέ σου τῆς ἀπάτης οἱ δήμιοι. πλουσίων δὲ θύρας ἀράττεις, κἄν τις ἑστιᾶν οἶδε καλῶς, ἀπεῖπεν ὑπὸ σοῦ θαυμαζόμενος. ἑορτὴ δέ σου λαμπρὰ ἐσθὴς ποικίλη καὶ βάδισμα σοβαρὸν καὶ βλέμμα τῇδε κἀκεῖσε χεόμε νον, καὶ πανταχοῦ σοι τὰ ὦτα, καθάπερ ὁ Μίδας, εἴ πού τι φθέγξαιτο γύναιον τὴν σὴν σκηνὴν ἐκπληττόμενον. ἀλλὰ μέχρι δὴ τίνος ὕπνῳ μακρῷ πεδη θεὶς οἷά τις Ἐνδυμίων πρὸς ἀρετὴν οὐκ ἀνίστασαι; παῦσαι λοιπὸν πρὸς τὸ σωμάτιον κεχηνὼς καὶ κατὰ σαυτοῦ τρέφων τὸ δεσμωτήριον. παῦσαι χρυ σίον ὀνειροπολῶν καὶ ἀργύρου πλῆθος ἀεὶ φανταζόμενος καὶ πολλὰς ἀρχὰς τῇ διανοίᾳ περινοστῶν. τὰ ἔνδον οἷα μηδενὶ τῶν φίλων. ἀλλ' αὐτομόλησον πρὸς ἡμᾶς εἰ δοκεῖ, καὶ τὴν κοινὴν θεὸν τὴν Πενίαν προσκύνει καὶ φιλοῦσαν ἐπίγνωθι. καὶ γὰρ σὲ περιέπει μᾶλλον ἤπερ ἡμᾶς, καὶ