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The Enchiridion..................................................................................................................................................1

1. Some things are in our control and others not. Things in our control are opinion, pursuit, desire, aversion,

and, in a word, whatever are our own actions. Things not in our control are body, property, reputation,

The things in our control are by nature free, unrestrained, unhindered; but those not in our control are weak,

slavish, restrained, belonging to others. Remember, then, that if you suppose that things which are slavish by

nature are also free, and that what belongs to others is your own, then you will be hindered. You will lament,

you will be disturbed, and you will find fault both with gods and men. But if you suppose that only to be your

own which is your own, and what belongs to others such as it really is, then no one will ever compel you or

restrain you. Further, you will find fault with no one or accuse no one. You will do nothing against your will.

Aiming therefore at such great things, remember that you must not allow yourself to be carried, even with a

slight tendency, towards the attainment of lesser things. Instead, you must entirely quit some things and for

the present postpone the rest. But if you would both have these great things, along with power and riches,

then you will not gain even the latter, because you aim at the former too: but you will absolutely fail of the

Work, therefore to be able to say to every harsh appearance, "You are but an appearance, and not absolutely

the thing you appear to be." And then examine it by those rules which you have, and first, and chiefly, by

this: whether it concerns the things which are in our own control, or those which are not; and, if it concerns

2. Remember that following desire promises the attainment of that of which you are desirous; and aversion

promises the avoiding that to which you are averse. However, he who fails to obtain the object of his desire is

disappointed, and he who incurs the object of his aversion wretched. If, then, you confine your aversion to

those objects only which are contrary to the natural use of your faculties, which you have in your own

control, you will never incur anything to which you are averse. But if you are averse to sickness, or death, or

poverty, you will be wretched. Remove aversion, then, from all things that are not in our control, and transfer

it to things contrary to the nature of what is in our control. But, for the present, totally suppress desire: for, if

you desire any of the things which are not in your own control, you must necessarily be disappointed; and of

those which are, and which it would be laudable to desire, nothing is yet in your possession. Use only the

appropriate actions of pursuit and avoidance; and even these lightly, and with gentleness and reservation.

3. With regard to whatever objects give you delight, are useful, or are deeply loved, remember to tell yourself

of what general nature they are, beginning from the most insignificant things. If, for example, you are fond of

a specific ceramic cup, remind yourself that it is only ceramic cups in general of which you are fond. Then, if

it breaks, you will not be disturbed. If you kiss your child, or your wife, say that you only kiss things which

4. When you are going about any action, remind yourself what nature the action is. If you are going to bathe,

picture to yourself the things which usually happen in the bath: some people splash the water, some push,

some use abusive language, and others steal. Thus you will more safely go about this action if you say to

yourself, "I will now go bathe, and keep my own mind in a state conformable to nature." And in the same

manner with regard to every other action. For thus, if any hindrance arises in bathing, you will have it ready

to say, "It was not only to bathe that I desired, but to keep my mind in a state conformable to nature; and I

5. Men are disturbed, not by things, but by the principles and notions which they form concerning things.

Death, for instance, is not terrible, else it would have appeared so to Socrates. But the terror consists in our

notion of death that it is terrible. When therefore we are hindered, or disturbed, or grieved, let us never

attribute it to others, but to ourselves; that is, to our own principles. An uninstructed person will lay the fault

of his own bad condition upon others. Someone just starting instruction will lay the fault on himself. Some

6. Don't be prideful with any excellence that is not your own. If a horse should be prideful and say, " I am

handsome," it would be supportable. But when you are prideful, and say, " I have a handsome horse," know

that you are proud of what is, in fact, only the good of the horse. What, then, is your own? Only your reaction

to the appearances of things. Thus, when you behave conformably to nature in reaction to how things appear,

you will be proud with reason; for you will take pride in some good of your own.

7. Consider when, on a voyage, your ship is anchored; if you go on shore to get water you may along the way

amuse yourself with picking up a shellish, or an onion. However, your thoughts and continual attention ought

to be bent towards the ship, waiting for the captain to call on board; you must then immediately leave all

these things, otherwise you will be thrown into the ship, bound neck and feet like a sheep. So it is with life.

If, instead of an onion or a shellfish, you are given a wife or child, that is fine. But if the captain calls, you

must run to the ship, leaving them, and regarding none of them. But if you are old, never go far from the ship:

8. Don't demand that things happen as you wish, but wish that they happen as they do happen, and you will

9. Sickness is a hindrance to the body, but not to your ability to choose, unless that is your choice. Lameness

is a hindrance to the leg, but not to your ability to choose. Say this to yourself with regard to everything that

happens, then you will see such obstacles as hindrances to something else, but not to yourself.

10. With every accident, ask yourself what abilities you have for making a proper use of it. If you see an

attractive person, you will find that selfrestraint is the ability you have against your desire. If you are in

pain, you will find fortitude. If you hear unpleasant language, you will find patience. And thus habituated, the

11. Never say of anything, "I have lost it"; but, "I have returned it." Is your child dead? It is returned. Is your

wife dead? She is returned. Is your estate taken away? Well, and is not that likewise returned? "But he who

took it away is a bad man." What difference is it to you who the giver assigns to take it back? While he gives

it to you to possess, take care of it; but don't view it as your own, just as travelers view a hotel.

12. If you want to improve, reject such reasonings as these: "If I neglect my affairs, I'll have no income; if I

don't correct my servant, he will be bad." For it is better to die with hunger, exempt from grief and fear, than

to live in affluence with perturbation; and it is better your servant should be bad, than you unhappy.

Begin therefore from little things. Is a little oil spilt? A little wine stolen? Say to yourself, "This is the price

paid for apathy, for tranquillity, and nothing is to be had for nothing." When you call your servant, it is

possible that he may not come; or, if he does, he may not do what you want. But he is by no means of such

13. If you want to improve, be content to be thought foolish and stupid with regard to external things. Don't

wish to be thought to know anything; and even if you appear to be somebody important to others, distrust

yourself. For, it is difficult to both keep your faculty of choice in a state conformable to nature, and at the

same time acquire external things. But while you are careful about the one, you must of necessity neglect the

14. If you wish your children, and your wife, and your friends to live for ever, you are stupid; for you wish to

be in control of things which you cannot, you wish for things that belong to others to be your own. So

likewise, if you wish your servant to be without fault, you are a fool; for you wish vice not to be vice," but

something else. But, if you wish to have your desires undisappointed, this is in your own control. Exercise,

therefore, what is in your control. He is the master of every other person who is able to confer or remove

whatever that person wishes either to have or to avoid. Whoever, then, would be free, let him wish nothing,

let him decline nothing, which depends on others else he must necessarily be a slave.

15. Remember that you must behave in life as at a dinner party. Is anything brought around to you? Put out

your hand and take your share with moderation. Does it pass by you? Don't stop it. Is it not yet come? Don't

stretch your desire towards it, but wait till it reaches you. Do this with regard to children, to a wife, to public

posts, to riches, and you will eventually be a worthy partner of the feasts of the gods. And if you don't even

take the things which are set before you, but are able even to reject them, then you will not only be a partner

at the feasts of the gods, but also of their empire. For, by doing this, Diogenes, Heraclitus and others like

16. When you see anyone weeping in grief because his son has gone abroad, or is dead, or because he has

suffered in his affairs, be careful that the appearance may not misdirect you. Instead, distinguish within your

own mind, and be prepared to say, "It's not the accident that distresses this person., because it doesn't distress

another person; it is the judgment which he makes about it." As far as words go, however, don't reduce

yourself to his level, and certainly do not moan with him. Do not moan inwardly either.

17. Remember that you are an actor in a drama, of such a kind as the author pleases to make it. If short, of a

short one; if long, of a long one. If it is his pleasure you should act a poor man, a cripple, a governor, or a

private person, see that you act it naturally. For this is your business, to act well the character assigned you; to

18. When a raven happens to croak unluckily, don't allow the appearance hurry you away with it, but

immediately make the distinction to yourself, and say, "None of these things are foretold to me; but either to

my paltry body, or property, or reputation, or children, or wife. But to me all omens are lucky, if I will. For

whichever of these things happens, it is in my control to derive advantage from it."

19. You may be unconquerable, if you enter into no combat in which it is not in your own control to conquer.

When, therefore, you see anyone eminent in honors, or power, or in high esteem on any other account, take

heed not to be hurried away with the appearance, and to pronounce him happy; for, if the essence of good

consists in things in our own control, there will be no room for envy or emulation. But, for your part, don't

wish to be a general, or a senator, or a consul, but to be free; and the only way to this is a contempt of things

20. Remember, that not he who gives ill language or a blow insults, but the principle which represents these

things as insulting. When, therefore, anyone provokes you, be assured that it is your own opinion which

provokes you. Try, therefore, in the first place, not to be hurried away with the appearance. For if you once

21. Let death and exile, and all other things which appear terrible be daily before your eyes, but chiefly death,

22. If you have an earnest desire of attaining to philosophy, prepare yourself from the very first to be laughed

at, to be sneered by the multitude, to hear them say,." He is returned to us a philosopher all at once," and "

Whence this supercilious look?" Now, for your part, don't have a supercilious look indeed; but keep steadily

to those things which appear best to you as one appointed by God to this station. For remember that, if you

adhere to the same point, those very persons who at first ridiculed will afterwards admire you. But if you are

23. If you ever happen to turn your attention to externals, so as to wish to please anyone, be assured that you

have ruined your scheme of life. Be contented, then, in everything with being a philosopher; and, if you wish

to be thought so likewise by anyone, appear so to yourself, and it will suffice you.

24. Don't allow such considerations as these distress you. "I will live in dishonor, and be nobody anywhere."

For, if dishonor is an evil, you can no more be involved in any evil by the means of another, than be engaged

in anything base. Is it any business of yours, then, to get power, or to be admitted to an entertainment? By no

means. How, then, after all, is this a dishonor? And how is it true that you will be nobody anywhere, when

you ought to be somebody in those things only which are in your own control, in which you may be of the

greatest consequence? "But my friends will be unassisted." What do you mean by unassisted? They will

not have money from you, nor will you make them Roman citizens. Who told you, then, that these are among

the things in our own control, and not the affair of others? And who can give to another the things which he

has not himself? "Well, but get them, then, that we too may have a share." If I can get them with the

preservation of my own honor and fidelity and greatness of mind, show me the way and I will get them; but if

you require me to lose my own proper good that you may gain what is not good, consider how inequitable

and foolish you are. Besides, which would you rather have, a sum of money, or a friend of fidelity and honor?

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 on me, will be unassisted. Here again, what assistance is this you

mean? "It will not have porticoes nor baths of your providing." And what signifies that? Why, neither does a

smith provide it with shoes, or a shoemaker with arms. It is enough if everyone fully performs his own proper

business. And were you to supply it with another citizen of honor and fidelity, would not he be of use to it?

Yes. Therefore neither are you yourself useless to it. "What place, then, say you, will I hold in the state?"

Whatever you can hold with the preservation of your fidelity and honor. But if, by desiring to be useful to

that, you lose these, of what use can you be to your country when you are become faithless and void of

25. Is anyone preferred before you at an entertainment, or in a compliment, or in being admitted to a

consultation? If these things are good, you ought to be glad that he has gotten them; and if they are evil, don't

be grieved that you have not gotten them. And remember that you cannot, without using the same means

[which others do] to acquire things not in our own control, expect to be thought worthy of an equal share of

them. For how can he who does not frequent the door of any [great] man, does not attend him, does not praise

him, have an equal share with him who does? You are unjust, then, and insatiable, if you are unwilling to pay

the price for which these things are sold, and would have them for nothing. For how much is lettuce sold?

Fifty cents, for instance. If another, then, paying fifty cents, takes the lettuce, and you, not paying it, go

without them, don't imagine that he has gained any advantage over you. For as he has the lettuce, so you have

the fifty cents which you did not give. So, in the present case, you have not been invited to such a person's

entertainment, because you have not paid him the price for which a supper is sold. It is sold for praise; it is

sold for attendance. Give him then the value, if it is for your advantage. But if you would, at the same time,

not pay the one and yet receive the other, you are insatiable, and a blockhead. Have you nothing, then, instead

of the supper? Yes, indeed, you have: the not praising him, whom you don't like to praise; the not bearing

26. The will of nature may be learned from those things in which we don't distinguish from each other. For

example, when our neighbor's boy breaks a cup, or the like, we are presently ready to say, "These things will

happen." Be assured, then, that when your own cup likewise is broken, you ought to be affected just as when

another's cup was broken. Apply this in like manner to greater things. Is the child or wife of another dead?

There is no one who would not say, "This is a human accident." but if anyone's own child happens to die, it is

presently, "Alas I how wretched am I!" But it should be remembered how we are affected in hearing the same

27. As a mark is not set up for the sake of missing the aim, so neither does the nature of evil exist in the

28. If a person gave your body to any stranger he met on his way, you would certainly be angry. And do you

feel no shame in handing over your own mind to be confused and mystified by anyone who happens to

29. In every affair consider what precedes and follows, and then undertake it. Otherwise you will begin with

spirit; but not having thought of the consequences, when some of them appear you will shamefully desist. "I

would conquer at the Olympic games." But consider what precedes and follows, and then, if it is for your

advantage, engage in the affair. 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, nor

sometimes even wine. In a word, you must give yourself up to your master, as to a physician. Then, in the

combat, you may be thrown into a ditch, dislocate your arm, turn your ankle, swallow dust, be whipped, and,

after all, lose the victory. When you have evaluated all this, if your inclination still holds, then go to war.

Otherwise, take notice, you will behave like children who sometimes play like wrestlers, sometimes

gladiators, sometimes blow a trumpet, and sometimes act a tragedy when they have seen and admired these

shows. Thus you too will be at one time a wrestler, at another a gladiator, now a philosopher, then an orator;

but with your whole soul, nothing at all. 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 viewed the whole matter on all sides, or made any scrutiny into it,

but rashly, and with a cold inclination. Thus some, when they have seen a philosopher and heard a man

speaking like Euphrates (though, indeed, who can speak like him?), have a mind to be philosophers too.

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 and drink, and be angry and

discontented as you are now? You must watch, you must labor, you must get the better of certain appetites,

must quit your acquaintance, be despised by your servant, be laughed at by those you meet; come off worse

than others in everything, in magistracies, in honors, in courts of judicature. When you have considered all

these things round, approach, if you please; if, by parting with them, you have a mind to purchase apathy,

freedom, and tranquillity. If not, don't come here; don't, like children, be one while a philosopher, then a

publican, then an orator, and then one of Caesar's officers. These things are not consistent. You must be one

man, either good or bad. You must cultivate either your own ruling faculty or externals, and apply yourself

either to things within or without you; that is, be either a philosopher, or one of the vulgar.

30. Duties are universally measured by relations. Is anyone a father? If so, it is implied that the children

should take care of him, submit to him in everything, patiently listen to his reproaches, his correction. But he

is a bad father. Is you naturally entitled, then, to a good father? No, only to a father. Is a brother unjust? Well,

keep your own situation towards him. Consider not what he does, but what you are to do to keep your own

faculty of choice in a state conformable to nature. For another will not hurt you unless you please. You will

then be hurt when you think you are hurt. In this manner, therefore, you will find, from the idea of a

neighbor, a citizen, a general, the corresponding duties if you accustom yourself to contemplate the several

31. Be assured that the essential property of piety towards the gods is to form right opinions concerning them,

as existing "I and as governing the universe with goodness and justice. And fix yourself in this resolution, to

obey them, and yield to them, and willingly follow them in all events, as produced by the most perfect

understanding. For thus you will never find fault with the gods, nor accuse them as neglecting you. And it is

not possible for this to be effected any other way than by withdrawing yourself from things not in our own

control, and placing good or evil in those only which are. For if you suppose any of the things not in our own

control to be either good or evil, when you are disappointed of what you wish, or incur what you would

avoid, you must necessarily find fault with and blame the authors. For every animal is naturally formed to fly

and abhor things that appear hurtful, and the causes of them; and to pursue and admire those which appear

beneficial, and the causes of them. It is impractical, then, that one who supposes himself to be hurt should be

happy about the person who, he thinks, hurts him, just as it is impossible to be happy about the hurt itself.

Hence, also, a father is reviled by a son, when he does not impart to him the things which he takes to be good;

and the supposing empire to be a good made Polynices and Eteocles mutually enemies. On this account the

husbandman, the sailor, the merchant, on this account those who lose wives and children, revile the gods. For

where interest is, there too is piety placed. So that, whoever is careful to regulate his desires and aversions as

he ought, is, by the very same means, careful of piety likewise. But it is also incumbent on everyone to offer

libations and sacrifices and first fruits, conformably to the customs of his country, with purity, and not in a

32. 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 know before you come, at least if you are a philosopher.

For if it is among the things not in our own control, it can by no means be either good or evil. Don't,

therefore, bring either desire or aversion with you to the diviner (else you will approach him trembling), but

first acquire a distinct knowledge 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 thing proposed to be learned. When,

therefore, it is our duty to share the danger of a friend or of our country, we ought not to consult the oracle

whether we will share it with them or not. For, though the diviner should forewarn you that the victims are

unfavorable, this means no more than that either death or mutilation or exile is portended. But we have reason

within us, and it directs, even with these hazards, to the greater diviner, the Pythian god, who cast out of the

temple the person who gave no assistance to his friend while another was murdering him.

33. Immediately prescribe some character and form of conduce to yourself, which you may keep both alone

Be for the most part silent, or speak merely what is necessary, and in few words. We may, however, enter,

though sparingly, into discourse sometimes when occasion calls for it, but not on any of the common

subjects, of gladiators, or horse races, or athletic champions, or feasts, the vulgar topics of conversation; but

principally not of 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 be taken among

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 vulgar manners. For be assured that if a person be ever

so sound himself, yet, if his companion be infected, he who converses with him will be infected likewise.

Provide things relating to the body no further than mere use; as meat, drink, clothing, house, family. But

As far as possible, before marriage, keep yourself pure from familiarities with women, and, if you indulge

them, let it be lawfully." But don't therefore be troublesome and full of reproofs to those who use these

If anyone tells you that such a person speaks ill of you, don't make excuses about what is said of you, but

answer: " He does not know my other faults, else he would not have mentioned only these."

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, don't appear more solicitous for anyone than for yourself; that is, wish things to be only just as they

are, and him only to conquer who is the conqueror, for thus you will meet with no hindrance. But abstain

entirely from declamations and derision and violent emotions. And when you come away, don't discourse a

great deal on what has passed, and what does not contribute to your own amendment. For it would appear by

Go not [of your own accord] to the rehearsals of any (authors) , nor appear [at them] readily. But, if you do

appear, keepyour gravity and sedateness, and at the same time avoid being morose.

When you are going to confer with anyone, and particularly of those in a superior station, represent to

yourself how Socrates or Zeno would behave in such a case, and you will not be at a loss to make a proper

When you are going to any of the people in power, represent to yourself that you will not find him at home;

that you will not be admitted; that the doors will not be opened to you; that he will take no notice of you. If,

with all this, it is your duty to go, bear what happens, and never say [to yourself], " It was not worth so

In parties of conversation, avoid a frequent and excessive mention of your own actions and dangers. For,

however agreeable it may be to yourself to mention the risks you have run, it is not equally agreeable to

others to hear your adventures. Avoid, likewise, an endeavor to excite laughter. For this is a slippery point,

which may throw you into vulgar manners, and, besides, may be apt to lessen you in the esteem of your

acquaintance. Approaches to indecent discourse are likewise dangerous. Whenever, therefore, anything of

this sort happens, if there be a proper opportunity, rebuke him who makes advances that way; or, at least, by

silence and blushing and a forbidding look, show yourself to be displeased by such talk.

34. If you are struck by the appearance of any promised pleasure, guard yourself against being hurried away

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 will 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 be glad and

applaud yourself if you abstain. And even though it should appear to you a seasonable gratification, take heed

that its enticing, and agreeable and attractive force may not subdue you; but set in opposition to this how

35. When you do anything from a clear judgment that it ought to be done, never shun the being seen to do it,

even though the world should make a wrong supposition about it; for, if you don't act right, shun the action

36. As the proposition, "Either it is day or it is night," is extremely proper for a disjunctive argument, but

quite improper in a conjunctive one, so, at a feast, to choose the largest share is very suitable to the bodily

appetite, but utterly inconsistent with the social spirit of an entertainment. When you eat with another, then,

remember not only the value of those things which are set before you to the body, but the value of that

behavior which ought to be observed towards the person who gives the entertainment.

37. If you have assumed any character above your strength, you have both made an ill figure in that and

38. When walking, you are careful not to step on a nail or turn your foot; so likewise be careful not to hurt the

ruling faculty of your mind. And, if we were to guard against this in every action, we should undertake the

39. The body is to everyone the measure of the possessions proper for it, just 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 cliff; 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 a due measure, there

40. Women from fourteen years old are flattered with the title of "mistresses" by the men. Therefore,

perceiving that they are regarded only as qualified to give the men pleasure, they begin to adorn themselves,

and in that to place ill their hopes. We should, therefore, fix our attention on making them sensible that they

41. It is a mark of want of genius to spend much time in things relating to the body, as to be long in our

exercises, in eating and drinking, and in the discharge of other animal functions. These should be done

incidentally and slightly, and our whole attention be engaged in the care of the understanding.

42. When any person harms you, or speaks badly of you, remember that he acts or speaks from a supposition

of its being his duty. Now, it is not possible that he should follow what appears right to you, but what appears

so to himself. Therefore, if he judges from a wrong appearance, he is the person hurt, since he too is the

person deceived. For if anyone should suppose a true proposition to be false, the proposition is not hurt, but

he who is deceived about it. Setting out, then, from these principles, you will meekly bear a person who

43. Everything has two handles, the one by which it may be carried, the other by which it cannot. If your

brother acts unjustly, don't lay hold on the action by the handle of his injustice, for by that it cannot be

carried; but by the opposite, that he is your brother, that he was brought up with you; and thus you will lay

44. These reasonings are unconnected: "I am richer than you, therefore I am better"; "I am more eloquent

than you, therefore I am better." The connection is rather this: "I am richer than you, therefore my property is

greater than yours;" "I am more eloquent than you, therefore my style is better than yours." But you, after all,

45. Does anyone bathe in a mighty little time? Don't say that he does it ill, but in a mighty little time. Does

anyone drink a great quantity of wine? Don't say that he does ill, but that he drinks a great quantity. For,

unless you perfectly understand the principle from which anyone acts, how should you know if he acts ill?

Thus you will not run the hazard of assenting to any appearances but such as you fully comprehend.

46. Never call yourself a philosopher, nor talk a great deal among the unlearned about theorems, but act

conformably to them. Thus, at an entertainment, don't talk how persons ought to eat, but eat as you ought. For

remember that in this manner Socrates also universally avoided all ostentation. And when persons came to

him and desired to be recommended by him to philosophers, he took and recommended them, so well did he

bear being overlooked. So that if ever any talk should happen among the unlearned concerning philosophic

theorems, be you, for the most part, silent. For there is great danger in immediately throwing out what you

have not digested. And, if anyone tells you that you know nothing, and you are not nettled at it, then you may

be sure that you have begun your business. For sheep don't throw up the grass to show the shepherds how

much they have eaten; but, inwardly digesting their food, they outwardly produce wool and milk. Thus,

therefore, do you likewise not show theorems to the unlearned, but the actions produced by them after they

47. When you have brought yourself to supply the necessities of your body at a small price, don't pique

yourself upon it; nor, if you drink water, be saying upon every occasion, "I drink water." But first consider

how much more sparing and patient of hardship the poor are than we. But if at any time you would inure

yourself by exercise to labor, and bearing hard trials, do it for your own sake, and not for the world; don't

grasp statues, but, when you are violently thirsty, take a little cold water in your mouth, and spurt it out and

48. The condition and characteristic of a vulgar person, is, that he never expects either benefit or hurt from

himself, but from externals. The condition and characteristic of a philosopher is, that he expects all hurt and

benefit from himself. The marks of a proficient are, that he censures no one, praises no one, blames no one,

accuses no one, says nothing concerning himself as being anybody, or knowing anything: when he is, in any

instance, hindered or restrained, he accuses himself; and, if he is praised, he secretly laughs at the person who

praises him; and, if he is censured, he makes no defense. But he goes about with the caution of sick or injured

people, dreading to move anything that is set right, before it is perfectly fixed. He suppresses all desire in

himself; he transfers his aversion to those things only which thwart the proper use of our own faculty of

choice; the exertion of his active powers towards anything is very gentle; if he appears stupid or ignorant, he

does not care, and, in a word, he watches himself as an enemy, and one in ambush.

49. When anyone shows himself overly confident in ability to understand and interpret the works of

Chrysippus, say to yourself, " Unless Chrysippus had written obscurely, this person would have had no

subject for his vanity. But what do I desire? To understand nature and follow her. I ask, then, who interprets

her, and, finding Chrysippus does, I have recourse to him. I don't understand his writings. I seek, therefore,

one to interpret them." So far there is nothing to value myself upon. And when I find an interpreter, what

remains is to make use of his instructions. This alone is the valuable thing. But, if I admire nothing but

merely the interpretation, what do I become more than a grammarian instead of a philosopher? Except,

indeed, that instead of Homer I interpret Chrysippus. When anyone, therefore, desires me to read Chrysippus

to him, I rather blush when I cannot show my actions agreeable and consonant to his discourse.

50. Whatever moral rules you have deliberately proposed to yourself. abide by them as they were laws, and as

if you would be guilty of impiety by violating any of them. Don't regard what anyone says of you, for this,

after all, is no concern of yours. How long, then, will you put off thinking yourself worthy of the highest

improvements and follow the distinctions of reason? You have received the philosophical theorems, with

which you ought to be familiar, and you have been familiar with them. What other master, then, do you wait

for, to throw upon that the delay of reforming yourself? You are no longer a boy, but a grown man. If,

therefore, you will be negligent and slothful, and always add procrastination to procrastination, purpose to

purpose, and fix day after day in which you will attend to yourself, you will insensibly continue without

proficiency, and, living and dying, persevere in being one of the vulgar. This instant, then, think yourself

worthy of living as a man grown up, and a proficient. Let whatever appears to be the best be to you an

inviolable law. And if any instance of pain or pleasure, or glory or disgrace, is set before you, remember that

now is the combat, now the Olympiad comes on, nor can it be put off. By once being defeated and giving

way, proficiency is lost, or by the contrary preserved. Thus Socrates became perfect, improving himself by

everything. attending to nothing but reason. And though you are not yet a Socrates, you ought, however, to

51. The first and most necessary topic in philosophy is that of the use of moral theorems, such as, "We ought

not to lie;" the second is that of demonstrations, such as, "What is the origin of our obligation not to lie;" the

third gives strength and articulation to the other two, such as, "What is the origin of this is a demonstration."

For what is demonstration? What is consequence? What contradiction? What truth? What falsehood? The

third topic, then, is necessary on the account of the second, and the second on the account of the first. But the

most necessary, and that whereon we ought to rest, is the first. But we act just on the contrary. For we spend

all our time on the third topic, and employ all our diligence about that, and entirely neglect the first.

Therefore, at the same time that we lie, we are immediately prepared to show how it is demonstrated that