III
I think I see your excited and boiling temper. You are preparing to exclaim: “These are the things which take away all weight from your maxims; you promise great matters, such as I should not even wish for, let alone believe to be possible, and then, after all your brave words, though you say that the wise man is not poor, you admit that he often is in want of servants, shelter, and food. You say that the wise man is not mad, yet you admit that he sometimes loses his reason, talks nonsense, and is driven to the wildest actions by the stress of his disorder. When you say that the wise man cannot be a slave, you do not deny that he will be sold, carry out orders, and perform menial services at the bidding of his master; so, for all your proud looks, you come down to the level of everyone else, and merely call things by different names. Consequently, I suspect that something of this kind lurks behind this maxim, which at first sight appears so beautiful and noble, ‘that the wise man can neither receive injury nor insult.’ It makes a great deal of difference whether you declare that the wise man is beyond feeling resentment, or beyond receiving injury; for if you say that he will bear it calmly, he has no special privilege in that, for he has developed a very common quality, and one which is learned by long endurance of wrong itself, namely, patience. If you declare that he can never receive an injury, that is, that no one will attempt to do him one, then I will throw up all my occupations in life and become a Stoic.”
It has not been my object to decorate the wise man with mere imaginary verbal honours, but to raise him to a position where no injury will be permitted to reach him. “What? will there be no one to tease him, to try to wrong him?” There is nothing on Earth so sacred as not to be liable to sacrilege; yet holy things exist on high none the less because there are men who strike at a greatness which is far above themselves, though with no hope of reaching it. The invulnerable is not that which is never struck, but that which is never wounded. In this class I will show you the wise man. Can we doubt that the strength which is never overcome in fight is more to be relied on than that which is never challenged, seeing that untested power is untrustworthy, whereas that solidity which hurls back all attacks is deservedly regarded as the most trustworthy of all? In like manner you may know that the wise man, if no injury hurts him, is of a higher type than if none is offered to him, and I should call him a brave man whom war does not subdue and the violence of the enemy does not alarm, not him who enjoys luxurious ease amid a slothful people. I say, then, that such a wise man is invulnerable against all injury; it matters not, therefore, how many darts be hurled at him, since he can be pierced by none of them. Just as the hardness of some stones is impervious to steel, and adamant can neither be cut, broken, or ground, but blunts all instruments used upon it; just as some things cannot be destroyed by fire, but when encircled by flame still retain their hardness and shape; just as some tall projecting cliffs break the waves of the sea, and though lashed by them through many centuries, yet show no traces of their rage; even so the mind of the wise man is firm, and gathers so much strength, that it is as safe from injury as any of those things which I have mentioned.