Plutarch De capienda ex inimicis utilitate 3

[3] In the first place, then, it seems to me that the most harmful element in enmity may be made most profitable to those who give heed. What is this ? Your enemy, wide awake, is constantly lying in wait to take advantage of your actions, and seeking to gain some hold on you, keeping up a constant patrol about your life; and not only does his sight, like the sight of Lynceus, ¹ penetrate the oak-tree and stones and tiles, but your enemy, through every friend and servant and acquaintance as well, so far as possible, plays the detective on your actions and digs his way into your plans and searches them through and through. Oftentimes we do not learn, until too late, of the illness or the death of our friends, so careless are we and neglectful; but our curiosity about our enemies all but prompts us to pry into their dreams; sickness, debts, and conjugal disagreements are more likely to be unknown to the very persons affected than to their enemy. Especially does he try to get hold of their failings and ferret them out. And just as vultures are drawn to the smell of decomposed bodies, but have no power to discover those that are clean and healthy, so the infirmities, meannesses, and untoward experiences of life rouse the energies of the enemy, and it is such things as these that the malevolent pounce upon and seize and tear to pieces. Is this then profitable ? Assuredly it is, to have to live circumspectly, to give heed to one’s self, and not to do or say anything carelessly or inconsiderately, but always to keep one’s life unassailable as though under an exact regimen. For the circumspection which thus represses the emotions and keeps the reasoning power within bounds gives practice and purpose in living a life that is fair and free from reproach. For just as states which are chastened by border warfare and continual campaigning become well content with good order and a sound government, so persons who have been compelled on account of enmities to practise soberness of living, to guard against indolence and contemptuousness, and to let some good purpose prompt each act, are insensibly led by force of habit to make no mistakes, and are made orderly in their behaviour, even if reason co-operate but slightly. For when men keep always ready in mind the thought that it causes them to face about and turn aside and abandon such things as give their enemies occasion for rejoicing and derision. Furthermore, we observe that the Dionysiac artists ³ often play their parts in the theatres in a listless, dispirited, and inaccurate way when they are by themselves; but when there is rivalry and competition with another company, then they apply not only themselves but their instruments more attentively, picking their strings and tuning them and playing their flutes in more exact harmony. So the man who knows that his enemy is his competitor in life and repute is more heedful of himself, and more circumspect about his actions, and brings his life into a more thorough harmony. For it is a peculiar mark of vice, that we feel more ashamed of our faults before our enemies than before our friends. This is the ground of Nasica’s remark, when some expressed their belief that the power of the Romans was now secure, inasmuch as the Carthaginians had been annihilated and the Achaeans reduced to subjection. Nay, he said, now is our position really dangerous, since we have left for ourselves none to make us either afraid or ashamed.