24. Let not these reflections oppress you: “I shall live without honour, and be nobody anywhere.” For, if lack of honour is an evil, you cannot be in evil through the instrumentality of some other person, any more than you can be in shame. It is not your business, is it, to get office, or to be invited to a dinner-party? Certainly not. How, then, can this be any longer a lack of honour? And how is it that you will be “nobody anywhere,” when you ought to be somebody only in those things which are under your control, wherein you are privileged to be a man of the very greatest honour? But your friends will be without assistance? What do you mean by being “without assistance”? They will not have paltry coin from you, and you will not make them Roman citizens. Well, who told you that these are some of the matters under our control, and not rather things which others do? And who is able to give another what he does not himself have? “Get money, then,” says some friend, “in order that we too may have it.” If I can get money and at the same time keep myself self-respecting, and faithful, and high-minded, show me the way and I will get it. But if you require me to lose the good things that belong to me, in order that you may acquire the things that are not good, you can see for yourselves how unfair and inconsiderate you are. And which do you really prefer? Money, or a faithful and self-respecting friend? Help me, therefore, rather to this end, and do not require me to do those things which will make me lose these qualities.
“But my country,” says he, “so far as lies in me, will be without assistance.” Again I ask, what kind of assistance do you mean? It will not have loggias or baths of your providing. And what does that signify? For neither does it have shoes provided by the blacksmith, nor has it arms provided by the cobbler; but it is sufficient if each man fulfil his own proper function. And if you secured for it another faithful and self-respecting citizen, would you not be doing it any good? “Yes.” Very well, and then you also would not be useless to it. “What place, then, shall I have in the State?” says he. Whatever place you can have, and at the same time maintain the man of fidelity and self-respect that is in you. But if, through your desire to help the State, you lose these qualities, of what good would you become to it, when in the end you turned out to be shameless and unfaithful?
25. Has someone been honoured above you at a dinner-party, or in salutation, or in being called in to give advice? Now if these matters are good, you ought to be happy that he got them; but if evil, be not distressed because you did not get them; and bear in mind that, if you do not act the same way that others do, with a view to getting things which are not under our control, you cannot be considered worthy to receive an equal share with others. Why, how is it possible for a person who does not haunt some man’s door, to have equal shares with the man who does? For the man who does not do escort duty, with the man who does? For the man who does not praise, with the man who does? You will be unjust, therefore, and insatiable, if, while refusing to pay the price for which such things are bought, you want to obtain them for nothing. Well, what is the price for heads of lettuce? An obol, perhaps. If, then, somebody gives up his obol and gets his heads of lettuce, while you do not give your obol, and do not get them, do not imagine that you are worse off than the man who gets his lettuce. For as he has his heads of lettuce, so you have your obol which you have not given away.
Now it is the same way also in life. You have not been invited to somebody’s dinner-party? Of course not; for you didn’t give the host the price at which he sells his dinner. He sells it for praise; he sells it for personal attention. Give him the price, then, for which it is sold, if it is to your interest. But if you wish both not to give up the one and yet to get the other, you are insatiable and a simpleton. Have you, then, nothing in place of the dinner? Indeed you have; you have not had to praise the man you did not want to praise; you have not had to put up with the insolence of his doorkeepers.
26. What the will of nature is may be learned from a consideration of the points in which we do not differ from one another. For example, when some other person’s slave-boy breaks his drinking-cup, you are instantly ready to say, “That’s one of the things which happen.” Rest assured, then, that when your own drinking-cup gets broken, you ought to behave in the same way that you do when the other man’s cup is broken. Apply now the same principle to the matters of greater importance. Some other person’s child or wife has died; no one but would say, “Such is the fate of man.” Yet when a man’s own child dies, immediately the cry is, “Alas! Woe is me!” But we ought to remember how we feel when we hear of the same misfortune befalling others.
27. Just as a mark is not set up in order to be missed, so neither does the nature of evil arise in the universe.
28. If someone handed over your body to any person who met you, you would be vexed; but that you hand over your mind to any person that comes along, so that, if he reviles you, it is disturbed and troubled — are you not ashamed of that?
29. In each separate thing that you do, consider the matters which come first and those which follow after, and only then approach the thing itself. Otherwise, at the start you will come to it enthusiastically, because you have never reflected upon any of the subsequent steps, but later on, when some difficulties appear, you will give up disgracefully. Do you wish to win an Olympic victory? So do I, by the gods! for it is a fine thing. But consider the matters which come before that, and those which follow after, and only when you have done that, put your hand to the task. You have to submit to discipline, follow a strict diet, give up sweet cakes, train under compulsion, at a fixed hour, in heat or in cold; you must not drink cold water, nor wine just whenever you feel like it; you must have turned yourself over to your trainer precisely as you would to a physician. Then when the contest comes on, you have to “dig in” beside your opponent, and sometimes dislocate your wrist, sprain your ankle, swallow quantities of sand, sometimes take a scourging, and along with all that get beaten. After you have considered all these points, go on into the games, if you still wish to do so; otherwise, you will be turning back like children. Sometimes they play wrestlers, again gladiators, again they blow trumpets, and then act a play. So you too are now an athlete, now a gladiator, then a rhetorician, then a philosopher, yet with your whole soul nothing; but like an ape you imitate whatever you see, and one thing after another strikes your fancy. For you have never gone out after anything with circumspection, nor after you had examined it all over, but you act at haphazard and half-heartedly.
In the same way, when some people have seen a philosopher and have heard someone speaking like Euphrates (though, indeed, who can speak like him?), they wish to be philosophers themselves. Man, consider first the nature of the business, and then learn your own natural ability, if you are able to bear it. Do you wish to be a contender in the pentathlon, or a wrestler? Look to your arms, your thighs, see what your loins are like. For one man has a natural talent for one thing, another for another. Do you suppose that you can eat in the same fashion, drink in the same fashion, give way to impulse and to irritation, just as you do now? You must keep vigils, work hard, abandon your own people, be despised by a paltry slave, be laughed to scorn by those who meet you, in everything get the worst of it, in honour, in office, in court, in every paltry affair. Look these drawbacks over carefully, if you are willing at the price of these things to secure tranquillity, freedom and calm. Otherwise, do not approach philosophy; don’t act like a child — now a philosopher, later on a tax-gatherer, then a rhetorician, then a procurator of Caesar. These things do not go together. You must be one person, either good or bad; you must labour to improve either your own governing principle or externals; you must work hard either on the inner man, or on things outside; that is, play either the rôle of a philosopher or else that of a layman.
30. Our duties are in general measured by our social relationships. He is a father. One is called upon to take care of him, to give way to him in all things, to submit when he reviles or strikes you. “But he is a bad father.” Did nature, then, bring you
into relationship with a good father? No, but simply with a father. “My brother does me wrong.” Very well, then, maintain the relation that you have toward him; and do not consider what he is doing, but what you will have to do, if your moral purpose is to be in harmony with nature. For no one will harm you without your consent; you will have been harmed only when you think you are harmed. In this way, therefore, you will discover what duty to expect of your neighbour, your citizen, your commanding officer, if you acquire the habit of looking at your social relations with them.
31. In piety towards the gods, I would have you know, the chief element is this, to have right opinions about them — as existing and as administering the universe well and justly — and to have set yourself to obey them and to submit to everything that happens, and to follow it voluntarily, in the belief that it is being fulfilled by the highest intelligence. For if you act in this way, you will never blame the gods, nor find fault with them for neglecting you. But this result cannot be secured in any other way than by withdrawing your idea of the good and the evil from the things which are not under our control, and placing it in those which are under our control, and in those alone. Because, if you think any of those former things to be good or evil, then, when you fail to get what you want and fall into what you do not want, it is altogether inevitable that you will blame and hate those who are responsible for these results. For this is the nature of every living creature, to flee from and to turn aside from the things that appear harmful, and all that produces them, and to pursue after and to admire the things that are helpful, and all that produces them. Therefore, it is impossible for a man who thinks that he is being hurt to take pleasure in that which he thinks is hurting him, just as it is also impossible for him to take pleasure in the hurt itself. Hence it follows that even a father is reviled by a son when he does not give his child some share in the things that seem to be good; and this it was which made Polyneices and Eteocles enemies of one another, the thought that the royal power was a good thing. That is why the farmer reviles the gods, and so also the sailor, and the merchant, and those who have lost their wives and their children. For where a man’s interest lies, there is also his piety. Wherefore, whoever is careful to exercise desire and aversion as he should, is at the same time careful also about piety. But it is always appropriate to make libations, and sacrifices, and to give of the firstfruits after the manner of our fathers, and to do all this with purity, and not in a slovenly or careless fashion, nor, indeed, in a niggardly way, nor yet beyond our means.
32. When you have recourse to divination, remember that you do not know what the issue is going to be, but that you have come in order to find this out from the diviner; yet if you are indeed a philosopher, you know, when you arrive, what the nature of it is. For if it is one of the things which are not under our control, it is altogether necessary that what is going to take place is neither good nor evil. Do not, therefore, bring to the diviner desire or aversion, and do not approach him with trembling, but having first made up your mind that every issue is indifferent and nothing to you, but that, whatever it may be, it will be possible for you to turn it to good use, and that no one will prevent this. Go, then, with confidence to the gods as to counsellors; and after that, when some counsel has been given you, remember whom you have taken as counsellors, and whom you will be disregarding if you disobey. But go to divination as Socrates thought that men should go, that is, in cases where the whole inquiry has reference to the outcome, and where neither from reason nor from any other technical art are means vouchsafed for discovering the matter in question. Hence, when it is your duty to share the danger of a friend or of your country, do not ask of the diviner whether you ought to share that danger. For if the diviner forewarns you that the omens of sacrifice have been unfavourable, it is clear that death is portended, or the injury of some member of your body, or exile; yet reason requires that even at this risk you are to stand by your friend, and share the danger with your country. Wherefore, give heed to the greater diviner, the Pythian Apollo, who cast out of his temple the man who had not helped his friend when he was being murdered.
33. Lay down for yourself, at the outset, a certain stamp and type of character for yourself, which you are to maintain whether you are by yourself or are meeting with people. And be silent for the most part, or else make only the most necessary remarks, and express these in few words. But rarely, and when occasion requires you to talk, talk, indeed, but about no ordinary topics. Do not talk about gladiators, or horse-races, or athletes, or things to eat or drink — topics that arise on all occasions; but above all, do not talk about people, either blaming, or praising, or comparing them. If, then, you can, by your own conversation bring over that of your companions to what is seemly. But if you happen to be left alone in the presence of aliens, keep silence.
Do not laugh much, nor at many things, nor boisterously.
Refuse, if you can, to take an oath at all, but if that is impossible, refuse as far as circumstances allow.
Avoid entertainments given by outsiders and by persons ignorant of philosophy; but if an appropriate occasion arises for you to attend, be on the alert to avoid lapsing into the behaviour of such laymen. For you may rest assured, that, if a man’s companion be dirty, the person who keeps close company with him must of necessity get a share of his dirt, even though he himself happens to be clean.
In things that pertain to the body take only as much as your bare need requires, I mean such things as food, drink, clothing, shelter, and household slaves; but cut down everything which is for outward show or luxury.
In your sex-life preserve purity, as far as you can, before marriage, and, if you indulge, take only those privileges which are lawful. However, do not make yourself offensive, or censorious, to those who do indulge, and do not make frequent mention of the fact that you do not yourself indulge.
If someone brings you word that So-and-so is speaking ill of you, do not defend yourself against what has been said, but answer, “Yes, indeed, for he did not know the rest of the faults that attach to me; if he had, these would not have been the only ones he mentioned.”
It is not necessary, for the most part, to go to the public shows. If, however, a suitable occasion ever arises, show that your principal concern is for none other than yourself, which means, wish only for that to happen which does happen, and for him only to win who does win; for so you will suffer no hindrance. But refrain utterly from shouting, or laughter at anyone, or great excitement. And after you have left, do not talk a great deal about what took place, except in so far as it contributes to your own improvement; for such behaviour indicates that the spectacle has aroused your admiration.
Do not go rashly or readily to people’s public readings, but when you do go, maintain your own dignity and gravity, and at the same time be careful not to make yourself disagreeable.
When you are about to meet somebody, in particular when it is one of those men who are held in very high esteem, propose to yourself the question, “What would Socrates or Zeno have done under these circumstances?” and then you will not be at a loss to make proper use of the occasion. When you go to see one of those men who have great power, propose to yourself the thought, that you will not find him at home, that you will be shut out, that the door will be slammed in your face, that he will pay no attention to you. And if, despite all this, it is your duty to go, go and take what comes, and never say to yourself, “It was not worth all the trouble.” For this is characteristic of the layman, that is, a man who is vexed at externals.
In your conversation avoid making mention at great length and excessively of your own deeds or dangers, because it is not as pleasant for others to hear about your adventures, as it is for you to call to mind your own dangers.
Avoid also raising a laugh, for this is a kind of behaviour that slips easily into vulgarity, and at the same time is calculated to lessen the respect which your neighbours have of you. It is dangerous also to lapse into foul language. When, therefore, a
nything of the sort occurs, if the occasion be suitable, go even so far as to reprove the person who has made such a lapse; if, however, the occasion does not arise, at all events show by keeping silence, and blushing, and frowning, that you are displeased by what has been said.
34. When you get an external impression of some pleasure, guard yourself, as with impressions in general, against being carried away by it; nay, let the matter wait upon your leisure, and give yourself a little delay. Next think of the two periods of time, first, that in which you will enjoy your pleasure, and second, that in which, after the enjoyment is over, you will later repent and revile your own self; and set over against these two periods of time how much joy and self-satisfaction you will get if you refrain. However, if you feel that a suitable occasion has arisen to do the deed, be careful not to allow its enticement, and sweetness, and attractiveness to overcome you; but set over against all this the thought, how nmch better is the consciousness of having won a victory over it.
35. When you do a thing which you have made up your mind ought to be done, never try not to be seen doing it, even though most people are likely to think unfavourably about it. If, however, what you are doing is not right, avoid the deed itself altogether; but if it is right, why fear those who are going to rebuke you wrongly?
36. Just as the propositions, “It is day,” and “It is night,” are full of meaning when separated, but meaningless if united; so also, granted that for you to take the larger share at a dinner is good for your body, still, it is bad for the maintenance of the proper kind of social feeling. When, therefore, you are eating with another person, remember to regard, not merely the value for your body of what lies before you, but also to maintain your respect for your host.