Section 18: Leave Work That Devours Your Life explained simply

XVIII. Whefore, my dearest Paulinus, tear yourself away from the common herd, and since you have seen more rough weather than one would think from your age, betake yourself at length to a more peaceful haven: reflect what waves you have sailed through, what storms you have endured in private life, and brought upon yourself in public. Your courage has been sufficiently displayed by many toilsome and wearisome proofs; try how it will deal with leisure: the greater, certainly the better part of your life, has been given to your country; take now some part of your time for yourself as well. I do not urge you to practise a dull or lazy sloth, or to drown all your fiery spirit in the pleasures which are dear to the herd: that is not rest: you can find greater works than all those which you have hitherto so manfully carried out, upon which you may employ yourself in retirement and security. You manage the revenues of the entire world, as unselfishly as though they belonged to another, as laboriously as if they were your own, as scrupulously as though they belonged to the public: you win love in an office in which it is hard to avoid incurring hatred; yet, believe me, it is better to understand your own mind than to understand the corn-market. Take away that keen intellect of yours, so well capable of grappling with the greatest subjects, from a post which may be dignified, but which is hardly fitted to render life happy, and reflect that you did not study from childhood all the branches of a liberal education merely in order that many thousand tons of corn might safely be entrusted to your charge: you have given us promise of something greater and nobler than this. There will never be any want of strict economists or of laborious workers: slow-going beasts of burden are better suited for carrying loads than well-bred horses, whose generous swiftness no one would encumber with a heavy pack. Think, moreover, how full of risk is the great task which you have undertaken: you have to deal with the human stomach: a hungry people will not endure reason, will not be appeased by justice, and will not hearken to any prayers. Only just a few days ago, when G. Caesar perished, grieving for nothing so much (if those in the other world can feel grief) as that the Roman people did not die with him, there was said to be only enough corn for seven or eight days’ consumption: while he was making bridges with ships and playing with the resources of the empire, want of provisions, the worst evil that can befall even a besieged city, was at hand: his imitation of a crazy outlandish and misproud king very nearly ended in ruin, famine, and the general revolution which follows famine. What must then have been the feelings of those who had the charge of supplying the city with corn, who were in danger of stoning, of fire and sword, of Gaius himself? With consummate art they concealed the vast internal evil by which the state was menaced, and were quite right in so doing; for some diseases must be cured without the patient’s knowledge: many have died through discovering what was the matter with them.