For a man, however, whose progress is definite, to chase after choice extracts and to prop his weakness by the best known and the briefest sayings and to depend upon his memory, is disgraceful; it is time for him to lean on himself. He should make such maxims and not memorize them. For it is disgraceful even for an old man, or one who has sighted old age, to have a note-book knowledge. “This is what Zeno said.” But what have you yourself said? “This is the opinion of Cleanthes.” But what is your own opinion? How long shall you march under another man’s orders? Take command, and utter some word which posterity will remember. Put forth something from your own stock.

For this reason I hold that there is nothing of eminence in all such men as these, who never create anything themselves, but always lurk in the shadow of others, playing the rôle of interpreters, never daring to put once into practice what they have been so long in learning. They have exercised their memories on other men’s material. But it is one thing to remember, another to know. Remembering is merely safeguarding something entrusted to the memory; knowing, however, means making everything your own; it means not depending upon the copy and not all the time glancing back at the master.

“Thus said Zeno, thus said Cleanthes, indeed!” Let there be a difference between yourself and your book! How long shall you be a learner? From now on be a teacher as well! “But why,” one asks, “should I have to continue hearing lectures on what I can read?” “The living voice,” one replies, “is a great help.” Perhaps, but not the voice which merely makes itself the mouthpiece of another’s words, and only performs the duty of a reporter.

Moral letters to Lucilius/Letter 33 - Wikisource, the free online library