Translation of epictetus handbook

And who can give to another the things which he himself has not? Besides, which would you rather have, a sum of money or a faithful and honorable friend? Rather assist me, then, to gain this character than require me to do those things by which I may lose it. Well, but my country, say you, as far as depends upon me, will be unassisted.

Here, again, what assistance is this you mean? It will not have porticos nor baths of your providing? And what signifies that? Why, neither does a smith provide it with shoes, nor a shoemaker with arms.

It is enough if everyone fully performs his own proper business. And were you to supply it with another faithful and honorable citizen, would not he be of use to it? Therefore neither are you yourself useless to it. But if, by desiring to be useful to that, you lose these, how can you serve your country when you have become faithless and shameless?

Is anyone preferred before you at an entertainment, or in courtesies, or in confidential intercourse? If these things are good, you ought to rejoice that he has them; and if they are evil, do not be grieved that you have them not. And remember [26] that you cannot be permitted to rival others in externals without using the same means to obtain them.

For how can he who will not haunt the door of any man, will not attend him, will not praise him, have an equal share with him who does these things? You are unjust, then, and unreasonable if you are unwilling to pay the price for which these things are sold, and would have them for nothing. For how much are lettuces sold? An obulus, for instance. If another, then, paying an obulus, takes the lettuces, and you, not paying it, go without them, do not imagine that he has gained any advantage over you.

For as he has the lettuces, so you have the obulus which you did not give. It is sold for praise; it is sold for attendance. Give him, then, the value if it be for your advantage.

But if you would at the same time not pay the one, and yet receive the other, you are unreasonable and foolish. Have you nothing, then, in place of the supper?

Yes, indeed, you have—not to praise him whom you do not like to praise; not to bear the insolence of his lackeys. The will of nature may be learned from things upon which we are all agreed. Now apply this to greater things. Is the child or wife of another dead? As a mark [1] is not set up for the sake of missing the aim, so neither does the nature of evil exist in the world.

If a person had delivered up your body to some passer-by, you would certainly be angry. And do you feel no shame in delivering up your own mind to any reviler, to be disconcerted and confounded? In every affair consider what precedes and what follows, and then undertake it. Otherwise you will begin with spirit, indeed, careless of the consequences, and when these are developed, you will shamefully desist.

You must conform to rules, submit to a diet, refrain from dainties; exercise your body, whether you choose it or not, at a stated hour, in heat and cold; you must drink no cold water, and sometimes no wine—in a word, you must give yourself up to your trainer as to a physician.

Then, in the combat, you may be thrown into a ditch, dislocate your arm, turn your ankle, swallow an abundance of dust, receive stripes [for negligence], and, after all, lose the victory.

When you have reckoned up all this, if your inclination still holds, set about the combat. Otherwise, take notice, you will behave like children who sometimes play wrestlers, sometimes gladiators, sometimes blow a trumpet, and sometimes act a tragedy, [28] when they happen to have seen and admired these shows.

Thus you too will be at one time a wrestler, and another a gladiator; now a philosopher, now an orator; but nothing in earnest. Like an ape you mimic all you see, and one thing after another is sure to please you, but is out of favor as soon as it becomes familiar. For you have never entered upon anything considerately; nor after having surveyed and tested the whole matter, but carelessly, and with a halfway zeal.

Thus some, when they have seen a philosopher and heard a man speaking like Euphrates [3] —though, indeed, who can speak like him? Consider first, man, what the matter is, and what your own nature is able to bear.

If you would be a wrestler, consider your shoulders, your back, your thighs; for different persons are made for different things. Do you think that you can act as you do and be a philosopher, that you can eat, drink, be angry, be discontented, as you are now? You must watch, you must labor, you must get the better of certain appetites, must quit your acquaintances, be despised by your servant, be laughed at by those you meet; come off worse than others in everything—in offices, in honors, before tribunals.

When you have fully considered all these things, approach, if you please—that is, if, by parting with them, you have a mind to purchase serenity, freedom, and tranquillity.

These things are not consistent. You must be one man, either good or bad. You must cultivate either your own reason or else externals; apply yourself either to things within or without you—that is, be either a philosopher or one of the mob.

Duties are universally measured by relations. Is a certain man your father? In this are implied taking care of him, submitting [29] to him in all things, patiently receiving his reproaches, his correction. But he is a bad father. Is your natural tie, then, to a good father? No, but to a father. Is a brother unjust? Well, preserve your own just relation toward him. Consider not what he does, but what you are to do to keep your own will in a state conformable to nature, for another cannot hurt you unless you please.

You will then be hurt when you consent to be hurt. In this manner, therefore, if you accustom yourself to contemplate the relations of neighbor, citizen, commander, you can deduce from each the corresponding duties. Be assured that the essence of piety toward the gods lies in this—to form right opinions concerning them, as existing and as governing the universe justly and well. And fix yourself in this resolution, to obey them, and yield to them, and willingly follow them amidst all events, as being ruled by the most perfect wisdom.

For thus you will never find fault with the gods, nor accuse them of neglecting you. And it is not possible for this to be affected in any other way than by withdrawing yourself from things which are not within our own power, and by making good or evil to consist only in those which are. For if you suppose any other things to be either good or evil, it is inevitable that, when you are disappointed of what you wish or incur what you would avoid, you should reproach and blame their authors.

For every creature is naturally formed to flee and abhor things that appear hurtful and that which causes them; and to pursue and admire those which appear beneficial and that which causes them. It is impracticable, then, that one who supposes himself to be hurt should rejoice in the person who, as he thinks, hurts him, just as it is impossible to rejoice in the hurt itself.

Hence, also, a father is reviled by his son when he does not impart the things which seem to be good; and this made Polynices [30] and Eteocles [4] mutually enemies—that empire seemed good to both.

On this account the husbandman reviles the gods; [and so do] the sailor, the merchant, or those who have lost wife or child. For where our interest is, there, too, is piety directed. So that whoever is careful to regulate his desires and aversions as he ought is thus made careful of piety likewise.

But it also becomes incumbent on everyone to offer libations and sacrifices and first fruits, according to the customs of his country, purely, and not heedlessly nor negligently; not avariciously, nor yet extravagantly. When you have recourse to divination, remember that you know not what the event will be, and you come to learn it of the diviner; but of what nature it is you knew before coming; at least, if you are of philosophic mind.

For if it is among the things not within our own power, it can by no means be either good or evil. Do not, therefore, bring with you to the diviner either desire or aversion—else you will approach him trembling—but first clearly understand that every event is indifferent and nothing to you , of whatever sort it may be; for it will be in your power to make a right use of it, and this no one can hinder.

Then come with confidence to the gods as your counselors; and afterwards, when any counsel is given you, remember what counselors you have assumed, and whose advice you will neglect if you disobey. Come to divination as Socrates prescribed, in cases of which the whole consideration relates to the event, and in which no opportunities are afforded by reason or any other art to discover the matter in view. When, therefore, it is our duty to share the danger of a friend or of our country, we ought not to consult the oracle as to whether we shall share it with them or not.

For though the diviner should forewarn you that the auspices are unfavorable, this means no more than [31] that either death or mutilation or exile is portended. But we have reason within us; and it directs us, even with these hazards, to stand by our friend and our country. Attend, therefore, to the greater diviner, the Pythian God, who once cast out of the temple him who neglected to save his friend.

Begin by prescribing to yourself some character and demeanor, such as you may preserve both alone and in company. Be mostly silent, or speak merely what is needful, and in few words. We may, however, enter sparingly into discourse sometimes, when occasion calls for it; but let it not run on any of the common subjects, as gladiators, or horse races, or athletic champions, or food, or drink—the vulgar topics of conversation—and especially not on men, so as either to blame, or praise, or make comparisons.

If you are able, then, by your own conversation, bring over that of your company to proper subjects; but if you happen to find yourself among strangers, be silent. Avoid public and vulgar entertainments; but if ever an occasion calls you to them, keep your attention upon the stretch, that you may not imperceptibly slide into vulgarity.

For be assured that if a person be ever so pure himself, yet, if his companion be corrupted, he who converses with him will be corrupted likewise. Provide things relating to the body no further than absolute need requires, as meat, drink, clothing, house, retinue.

But cut off everything that looks toward show and luxury. Before marriage guard yourself with all your ability from unlawful intercourse with women; yet be not uncharitable or severe to those who are led into this, nor boast frequently that you yourself do otherwise.

It is not necessary for you to appear often at public spectacles; but if ever there is a proper occasion for you to be there, do not appear more solicitous for any other than for yourself—that is, wish things to be only just as they are, and only the best man to win; for thus nothing will go against you. But abstain entirely from acclamations and derision and violent emotions.

And when you come away, do not discourse a great deal on what has passed and what contributes nothing to your own amendment. For it would appear by such discourse that you were dazzled by the show. Be not prompt or ready to attend private recitations; but if you do attend, preserve your gravity and dignity, and yet avoid making yourself disagreeable. When you are going to confer with anyone, and especially with one who seems your superior, represent to yourself how Socrates or Zeno [6] would behave in such a case, and you will not be at a loss to meet properly whatever may occur.

When you are going before anyone in power, fancy to yourself that you may not find him at home, that you may be shut out, that the doors may not be opened to you, that he may not notice you. In company, avoid a frequent and excessive mention of your own actions and dangers. For however agreeable it may be to yourself to allude to the risks you have run, it is not [33] equally agreeable to others to hear your adventures. Avoid likewise an endeavor to excite laughter, for this may readily slide you into vulgarity, and, besides, may be apt to lower you in the esteem of your acquaintance.

Approaches to indecent discourse are likewise dangerous. Therefore, when anything of this sort happens, use the first fit opportunity to rebuke him who makes advances that way, or, at least, by silence and blushing and a serious look show yourself to be displeased by such talk. If you are dazzled by the semblance of any promised pleasure, guard yourself against being bewildered by it; but let the affair wait your leisure, and procure yourself some delay.

Then bring to your mind both points of time—that in which you shall enjoy the pleasure, and that in which you will repent and reproach yourself, after you have enjoyed it—and set before you, in opposition to these, how you will rejoice and applaud yourself if you abstain.

And even though it should appear to you a seasonable gratification, take heed that its enticements and allurements and seductions may not subdue you, but set in opposition to this how much better it is to be conscious of having gained so great a victory.

When you do anything from a clear judgment that it ought to be done, never shrink from being seen to do it, even though the world should misunderstand it; for if you are not acting rightly, shun the action itself; if you are, why fear those who wrongly censure you? Remember, then, when you eat with another, not only the value to the body of those things which are set before you, but also the value of proper courtesy toward your host.

If you have assumed any character beyond your strength, you have both demeaned yourself ill in that and quitted one which you might have supported. As in walking you take care not to tread upon a nail, or turn your foot, so likewise take care not to hurt the ruling faculty of your mind. And if we were to guard against this in every action, we should enter upon action more safely. The body is to everyone the proper measure of its possessions, as the foot is of the shoe.

If, therefore, you stop at this, you will keep the measure; but if you move beyond it, you must necessarily be carried forward, as down a precipice; as in the case of a shoe, if you go beyond its fitness to the foot, it comes first to be gilded, then purple, and then studded with jewels. For to that which once exceeds the fit measure there is no bound.

Women from fourteen years old are flattered by men with the title of mistresses. Therefore, perceiving that they are regarded only as qualified to give men pleasure, they begin to adorn themselves, and in that to place all their hopes.

It is worth while, therefore, to try that they may perceive themselves honored only so far as they appear beautiful in their demeanor and modestly virtuous. It is a mark of want of intellect to spend much time in things relating to the body, as to be immoderate in exercises, in eating and drinking, and in the discharge of other animal functions.

These things should be done incidentally and our main strength be applied to our reason. When any person does ill by you, or speaks ill of you, remember that he acts or speaks from an impression that it is right for him to do so.

Now it is not possible that he should follow what appears right to you, but only what appears so to himself. Is your spouse dead? Your spouse has been restored. Has your estate been taken from you? Has not then this also been restored? He who has taken it from me is a bad man. Yes, but what is it to you, by whose hands the giver demanded it back? So long as he may allow you, take care of it as a thing which belongs to another, as travelers do with their inn. If you intend to improve, throw away such thoughts as these: if I neglect my affairs, I shall not have the means of living, or, unless I punish my subordinate, he will be bad.

For it is better to die of hunger and so be released from grief and fear than to live in abundance with perturbation. It is better for your subordinate to be bad than for you to be unhappy. Begin then from little things.

Is the oil spilled? Is a little wine stolen? Say on the occasion, at such price is sold freedom from perturbation; at such price is sold tranquility, but nothing is got for nothing. And when you call your subordinate, consider that it is possible that he does not hear; and if he does hear, that he will do nothing which you wish.

But matters are not so well with him, but altogether well with you, that it should be in his power for you to be not disturbed. If you would improve, submit to being considered senseless and foolish with respect to externals. Wish to be considered as knowing nothing. If you seem to some to be a person of importance, distrust yourself.

It is not easy both to keep your will in a condition conformable to nature and to secure external things. But if you are careful about the one, it is an absolute inevitability that you will neglect the other. If you would have your children and your spouse and your friends live forever, you are silly, for you would have the things which are not in your power to be in your power, and the things which belong to others to be yours. So if you would have your subordinate to be free from faults, you are a fool; for you would have badness not to be badness, but something else.

But if you wish not to fail in your desires, you are able to do that. Practice then that which you are able to do. You are the master of everyone who has the power over things which another person wishes or does not wish, the power to confer them on someone or to take them away.

Whoever then wishes to be free should neither wish for anything nor avoid anything which depends on others. If you do not observe this rule, you will be a slave of others. Remember that in life you ought to behave as at a banquet. Suppose that something is carried round and proffered to you. Stretch out your hand and take a portion with decency.

Suppose that it passes by you. Do not detain it. Suppose that it is not yet come to you. Do not send your desire forward to it, but wait till it is opposite to you. Do likewise with respect to children, with respect to a spouse, with respect to positions, with respect to wealth, and you will be a worthy partner of the banquets of the gods.

But if you take none of the things which are set before you, and even despise them, then you will be not only a fellow-banqueter with the gods, but also a partner with them in power. For by acting thus Diogenes and Heracleitus and those like them were deservedly divine, and were so called. When you see a person weeping in sorrow either when a child goes abroad or when he is dead, or when someone has lost his property, take care that the appearance does not hurry you away with it, as if that person were suffering in external things.

But straightway make a distinction in your own mind, and be in readiness to say, "It is not that which has happened that afflicts this person, for it does not afflict another, but it is the opinion about this thing which afflicts him. But take care that you do not lament internally also. Remember that you are an actor in a play of such a kind as the playwright may choose. If your part is short, it is short; if long, it is long.

If the playwright wishes you to act the part of a beggar, see that you act the part naturally; if the part of one who limps, or of a magistrate, of a private person, play it. To select the part belongs to another. But your duty is to act well the part that is given to you. Straightway make a distinction in your mind and say, "None of these things is signified to me, but either to my poor body, or to my small property, or to my reputation, or to my children or to my spouse: but to me all significations are auspicious if I choose.

For whatever of these things results, it is in my power to derive benefit from it. You can be invincible if you enter into no situation in which it is not in your power to succeed. Take care then when you observe someone honored before others or possessed of great power or highly esteemed for any reason, not to suppose that person happy, and be not carried away by the appearance.

For if the nature of the good is in our power, neither envy nor jealousy will have a place in us. But you yourself will not wish to be a general or senator or consul, but a free man. There is only one way to achieve this: to care not for the things which are not in our power.

Remember that it is not another who reviles you or strikes you, who insults you, but it is your opinion about these things as being insulting. When then someone irritates you, you must know that it is your own opinion which has irritated you. Therefore especially try not to be carried away by appearance. For if you once gain time and delay, you will more easily master yourself. Let death and exile and every other thing which appears dreadful be daily before your eyes; but most of all death, and you will never think of anything mean nor will you desire anything extravagantly.

If you desire philosophy, prepare yourself from the beginning to be ridiculed, to expect that many will sneer at you, and say, "He has all at once returned to us as a philosopher!

Whence does he get this supercilious look for us? Hold on to the things which seem to you best as one appointed by god to this station. And remember that if you abide in the same principles, those who first ridiculed will afterward admire you. But if you shall have been overpowered by them, you will have brought upon yourself double ridicule. If it should ever happen to you to be turned to externals in order to please some person, you must know that you have lost your purpose in life.

Be satisfied in everything with being a philosopher. If you wish to seem also to any person to be a philosopher, appear so to yourself and you will be able to do this.

Let not these thoughts afflict you: I shall live not esteemed and be nobody, nowhere. For if want of honor is an evil, you cannot be in evil through the fault of another any more than you can be involved in anything base. Is it then your business to obtain the rank of magistrate, or to be received at a banquet? By no means. How then can this be dishonor? And how will you be nobody nowhere, when you ought to be somebody only in those things which are in your power, in which indeed it is permitted to you to be a someone of the greatest worth?

But your friends will be without your assistance? What do you mean by being without assistance? They will not receive money from you, nor will you make them Roman citizens [a costly favor to buy in this era]. Who then told you that these are among the things which are in our power, and not in the power of others? And who can give to another what he has not himself? Your friends will tell you, "Acquire money then, that we also may have something.

But if you ask me to lose the things which are good and my own, in order that you may gain the things which are not good, see how unfair and silly you are.

Besides, which would you rather have, money or a faithful and modest friend? For this end then rather help me to be such a person, and do not ask me to do this by which I shall lose that character. But my country, you say, as far as it depends on me, will be without my service.

I ask again, what help do you mean? It will not have porticoes or baths through you. And what does this mean? For it is not furnished with shoes by means of a smith, nor with arms by means of a shoemaker. But it is enough if everyone fully discharges the work that is their own. And if you provided your country with another citizen faithful and modest, would you not be useful to it? Then you also cannot be useless to it. What place then, you say, shall I hold in the city? Whatever you can, if you maintain at the same time your fidelity and modesty.

But if when you wish to be useful to the state, you shall lose these qualities, what profit could you be to it, if you were made shameless and faithless? Has anyone been preferred before you at a banquet, or in being greeted, or in being invited to a meeting? If these things are good, you ought to rejoice that he has obtained them, but if bad, be not grieved because you have not obtained them.

Remember that you cannot be considered worthy of the same things if you do not do those things that obtain what is not in our power. For how can anyone obtain an equal share with another without calling on those with power as others do, without attending them when they go abroad as others do, without flattering them the way others do?

You will be unjust and insatiable if you do not part with the price in return for which those things are bought and sold, wishing to obtain them for nothing. Well, what is the price of lettuce? A copper piece, perhaps? If then a man gives up a copper penny and receives lettuce, and if you do not give up the penny and do not obtain the lettuce, then do not suppose that you receive less than he who has bought the lettuce.

He has got the lettuce, and you have the penny which you did not give up. Likewise, in the other matter, you have not been invited to a feast, for you did not give to the host the price at which the supper is sold.

But the host sells it for the price of flattery, he sells it for personal attention. Give then the price, if it is for your interest, for which it is sold. But if you wish both not to give the price and to obtain the things, you are insatiable and silly.

Have you nothing then in place of this supper? You have indeed, you have the not-flattering of him whom you did not choose to flatter. You have the not-enduring of the man when he enters the room. We may learn the will of nature from the things in which we do not differ from one another. For instance, when your neighbor's servant has broken a cup, or anything else, we are ready to say that it is one of those things that happen.

You must know then that when your cup also is broken, you ought to think as you did when your neighbor's cup was broken. Transfer this reflection to greater things also. Is another person's child or spouse dead? There is no one who would not say that this is an event that can befall anyone. But when one's own child or spouse is dead, forthwith we call out, "Woe to me, how wretched I am.

As a target is not set up for the purpose of missing the aim, so neither does the nature of evil exist in the world. If anyone was intending to put your body in the power of someone else whom you fell in with on the way, you would be vexed. But that you put your understanding in the power of anyone whom you meet, so that if he should revile you, you are disturbed and troubled, are you not ashamed of this? In every act observe the things which come first, and those which follow it, and so proceed to the act.

If you do not, at first you will approach it with alacrity, without having thought of the things which will follow. Then afterwards, when certain ugly things have shown themselves, you will be ashamed.

An athlete wishes to win at the Olympic games. I, too, wish it, for it is a fine thing. Has not then this also been restored? But he who has taken it from me is a bad man. But what is it to you, by whose hands the giver demanded it back? So long as he may allow you, take care of it as a thing which belongs to another, as travelers do with their inn. Chapter 12 If you intend to improve, throw away such thoughts as these: if I neglect my affairs, I shall not have the means of living: unless I chastise my slave, he will be bad.

For it is better to die of hunger and so be released from grief and fear than to live in abundance with perturbation; and it is better for your slave to be bad than for you to be unhappy.

Begin then from little things. Is the oil spilled? Is a little wine stolen? Say on the occasion, at such price is sold freedom from perturbation; at such price is sold tranquillity, but nothing is got for nothing. And when you call your slave, consider that it is possible that he does not hear; and if he does hear, that he will do nothing which you wish. But matters are not so well with him, but altogether well with you, that it should be in his power for you to be not disturbed.

Chapter 13 If you would improve, submit to be considered without sense and foolish with respect to externals. Wish to be considered to know nothing: and if you shall seem to some to be a person of importance, distrust yourself. For you should know that it is not easy both to keep your will in a condition conformable to nature and to secure external things: but if a man is careful about the one, it is an absolute necessity that he will neglect the other.

If you would have your children and your wife and your friends to live forever, you are silly; for you would have the things which are not in your power to be in your power, and the things which belong to others to be yours.

So if you would have your slave to be free from faults, you are a fool; for you would have badness not to be badness, but something else. But if you wish not to fail in your desires, you are able to do that. Practice then this which you are able to do.

He is the master of every man who has the power over the things, which another person wishes or does not wish, the power to confer them on him or to take them away. Whoever then wishes to be free, let him neither wish for anything nor avoid anything which depends on others: if he does not observe this rule, he must be a slave.

Remember that in life you ought to behave as at a banquet. Suppose that something is carried round and is opposite to you. Stretch out your hand and take a portion with decency. Suppose that it passes by you. Do not detain it. Suppose that it is not yet come to you. Do not send your desire forward to it, but wait till it is opposite to you.

Do so with respect to children, so with respect to a wife, so with respect to magisterial offices, so with respect to wealth, and you will be some time a worthy partner of the banquets of the gods. But if you take none of the things which are set before you, and even despise them, then you will be not only a fellow-banqueter with the gods, but also a partner with them in power. For by acting thus Diogenes and Heracleitus and those like them were deservedly divine, and were so called.

When you see a person weeping in sorrow either when a child goes abroad or when he is dead, or when the man has lost his property, take care that the appearance does not hurry you away with it, as if he were suffering in external things. But straightway make a distinction in your own mind, and be in readiness to say, it is not that which has happened that afflicts this man, for it does not afflict another, but it is the opinion about this thing which afflicts the man.

So far as words then do not be unwilling to show him sympathy, and even if it happens so, to lament with him. But take care that you do not lament internally also. Remember that thou art an actor in a play of such a kind as the teacher author may choose; if short, of a short one; if long, of a long one: if he wishes you to act the part of a poor man, see that you act the part naturally; if the part of a lame man, of a magistrate, of a private person, do the same.

For this is your duty, to act well the part that is given to you; but to select the part, belongs to another. When a raven has croaked inauspiciously, let not the appearance hurry you away with it; but straightway make a distinction in your mind and say, None of these things is signified to me, but either to my poor body, or to my small property, or to my reputation, or to my children or to my wife: but to me all significations are auspicious if I choose.

For whatever of these things results, it is in my power to derive benefit from it. You can be invincible, if you enter into no contest in which it is not in your power to conquer. Take care then when you observe a man honored before others or possessed of great power or highly esteemed for any reason, not to suppose him happy, and be not carried away by the appearance. For if the nature of the good is in our power, neither envy nor jealousy will have a place in us.

But you yourself will not wish to be a general or senator or consul, but a free man: and there is only one way to this, to despise care not for the things which are not in our power. Remember that it is not he who reviles you or strikes you, who insults you, but it is your opinion about these things as being insulting. When then a man irritates you, you must know that it is your own opinion which has irritated you. Therefore especially try not to be carried away by the appearance.

For if you once gain time and delay, you will more easily master yourself. Let death and exile and every other thing which appears dreadful be daily before your eyes; but most of all death: and you will never think of anything mean nor will you desire anything extravagantly. If you desire philosophy, prepare yourself from the beginning to be ridiculed, to expect that many will sneer at you, and say, He has all at once returned to us as a philosopher; and whence does he get this supercilious look for us?

Do you not show a supercilious look; but hold on to the things which seem to you best as one appointed by God to this station. And remember that if you abide in the same principles, these men who first ridiculed will afterward admire you: but if you shall have been overpowered by them, you will bring on yourself double ridicule.

If it should ever happen to you to be turned to externals in order to please some person, you must know that you have lost your purpose in life. Be satisfied then in everything with being a philosopher; and if you wish to seem also to any person to be a philosopher, appear so to yourself, and you will be able to do this. Let not these thoughts afflict you, I shall live unhonored and be nobody nowhere.

For if want of honor atimia is an evil, you cannot be in evil through the means fault of another any more than you can be involved in anything base. Is it then your business to obtain the rank of magistrate, or to be received at a banquet?

By no means. How then can this be want of honor dishonor? And how will you be nobody nowhere, when you ought to be somebody in those things only which are in your power, in which indeed it is permitted to you to be a man of the greatest worth? But your friends will be without assistance! What do you mean by being without assistance? They will not receive money from you, nor will you make them Roman citizens. Who then told you that these are among the things which are in our power, and not in the power of others?

And who can give to another what he has not himself? Acquire money then, your friends say, that we also may have something. If I can acquire money and also keep myself modest, and faithful and magnanimous, point out the way, and I will acquire it. But if you ask me to lose the things which are good and my own, in order that you may gain the things which are not good, see how unfair and silly you are. Besides, which would you rather have, money or a faithful and modest friend?

For this end then rather help me to be such a man, and do not ask me to do this by which I shall lose that character. But my country, you say, as far as it depends on me, will be without my help. I ask again, what help do you mean? It will not have porticoes or baths through you. And what does this mean? For it is not furnished with shoes by means of a smith, nor with arms by means of a shoemaker. But it is enough if every man fully discharges the work that is his own: and if you provided it with another citizen faithful and modest, would you not be useful to it?

Then you also cannot be useless to it. What place then, you say, shall I hold in the city? Whatever you can, if you maintain at the same time your fidelity and modesty. But if when you wish to be useful to the state, you shall lose these qualities, what profit could you be to it, if you were made shameless and faithless?

Has any man been preferred before you at a banquet, or in being saluted, or in being invited to a consultation? If these things are good, you ought to rejoice that he has obtained them: but if bad, be not grieved because you have not obtained them; and remember that you cannot, if you do not the same things in order to obtain what is not in our power, be considered worthy of the same equal things.

For how can a man obtain an equal share with another when he does not visit a man's doors as that other man does, when he does not attend him when he goes abroad, as the other man does; when he does not praise flatter him as another does? You will be unjust then and insatiable, if you do not part with the price, in return for which those things are sold, and if you wish to obtain them for nothing. Well, what is the price of lettuces? An obolus perhaps.

If then a man gives up the obolus, and receives the lettuces, and if you do not give up the obolus and do not obtain the lettuces do not suppose that you receive less than he who has got the lettuces; for as he has the lettuces, so you have the obolus which you did not give. In the same way then in the other matter also you have not been invited to a man's feast, for you did not give to the host the price at which the supper is sold; but he sells it for praise flattery , he sells it for personal attention.

Give then the price, if it is for your interest, for which it is sold. But if you wish both not to give the price and to obtain the things, you are insatiable and silly. Have you nothing then in place of the supper? You have indeed, you have the not flattering of him, whom you did not choose to flatter; you have the not enduring of the man when he enters the room.

We may learn the wish will of nature from the things in which we do not differ from one another; for instance, when your neighbor's slave has broken his cup, or anything else, we are ready to say forthwith, that it [is] one of the things which happen. You must know then that when your cup also is broken, you ought to think as you did when your neighbor's cup was broken. Transfer this reflection to greater things also. Is another man's child or wife dead? There is no one who would not say, this is an event incident to man.

But when a man's own child or wife is dead, forthwith he calls out, Wo to me, how wretched I am. But we ought to remember how we feel when we hear that it has happened to others. As a mark is not set up for the purpose of missing the aim, so neither does the nature of evil exist in the world. If any person was intending to put your body in the power of any man whom you fell in with on the way, you would be vexed: but that you put your understanding in the power of any man whom you meet, so that if he should revile you, it is disturbed and troubled, are you not ashamed at this?

In every act observe the things which come first, and those which follow it; and so proceed to the act.