The

Enchiridion

by
Epictetus
 THE ENCHIRIDION
I

There are things which are within our power, and there are things which
are beyond our power. Within our power are opinion, aim, desire,
aversion, and, in one word, whatever affairs are our own. Beyond our
power are body, property, reputation, office, and, in one word, whatever
are not properly our own affairs.

Now the things within our power are by nature free, unrestricted,
unhindered; but those beyond our power are weak, dependent, restricted,
alien. Remember, then, that if you attribute freedom to things by nature
dependent and take what belongs to others for your own, you will be
hindered, you will lament, you will be disturbed, you will find fault both
with gods and men. But if you take for your own only that which is your
own and view what belongs to others just as it really is, then no one will
ever compel you, no one will restrict you; you will find fault with no one,
you will accuse no one, you will do nothing against your will; no one will
hurt you, you will not have an enemy, nor will you suffer any harm.

Aiming, therefore, at such great things, remember that you must not allow
yourself any inclination, however slight, toward the attainment of the
others; but that you must entirely quit some of them, and for the present
postpone the rest. But if you would have these, and possess power and
wealth likewise, you may miss the latter in seeking the former; and you
will certainly fail of that by which alone happiness and freedom are
procured.

Seek at once, therefore, to be able to say to every unpleasing semblance,

“You are but a semblance and by no means the real thing.” And then
examine it by those rules whichyou have; and first and chiefly by this:
whether it concerns the things which are within our own power or those
which are not; and if it concerns anything beyond our power, be prepared
to say that it is nothing to you.
II

Remember that desire demands the attainment of that of which you are
desirous; and aversion demands the avoidance of that to which you are
averse; that he who fails of the object of his desires is disappointed; and
he who incurs the object of his aversion is wretched. If, then, you shun
only those undesirable things which you can control, you will never incur
anything which you shun; but if you shun sickness, or death, or poverty,
you will run the risk of wretchedness. Remove [the habit of] aversion,
then, from all things that are not within our power, and apply it to things
undesirable which are within our power. But for the present, altogether
restrain desire; for if you desire any of the things not within our own
power, you must necessarily be disappointed; and you are not yet secure
of those which are within our power, and so are legitimate objects of
desire. Where it is practically necessary for you to pursue or avoid
anything, do even this with discretion and gentleness and moderation.
III

With regard to whatever objects either delight the mind or contribute to

use or are tenderly beloved, remind yourself of what nature they are,
beginning with the merest trifles: if you have a favorite cup, that it is but a
cup of which you are fond of—for thus, if it is broken, you can bear it; if
you embrace your child or your wife, that you embrace a mortal—and
thus, if either of them dies, you can bear it.
IV

When you set about any action, remind yourself of what nature the action
is. If you are going to bathe, represent to yourself the incidents usual in
the bath—some persons pouring out, others pushing in, others scolding,
others pilfering. And thus you will more safely go about this action if you
say to yourself, “I will now go to bathe and keep my own will in harmony
with nature.” And so with regard to every other action. For thus, if any
impediment arises in bathing, you will be able to say, “It was not only to
bathe that I desired, but to keep my will in harmony with nature; and I
shall not keep it thus if I am out of humor at things that happen.”
V

Men are disturbed not by things, but by the views which they take of
things. Thus death is nothing 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
impute it to others, but to ourselves—that is, to our own views. It is the
action of an uninstructed person to reproach others for his own
misfortunes; of one entering upon instruction, to reproach himself; and
one perfectly instructed, to reproach neither others nor himself.
VI

Be not elated at any excellence not your own. If a horse should be elated,
and say, “I am handsome,” it might be endurable. But when you are elated
and say, “I have a handsome horse,” know that you are elated only on the
merit of the horse. What then is your own? The use of the phenomena of
existence. So that when you are in harmony with nature in this respect,
you will be elated with some reason; for you will be elated at some good
of your own.
VII

As in a voyage, when the ship is at anchor, if you go on shore to get

water, you may amuse yourself with picking up a shellfish or a truffle in
your way, but your thoughts ought to be bent toward the ship, and
perpetually attentive, lest the captain should call, and then you must leave
all these things, that you may not have to be carried on board the vessel,
bound like a sheep; thus likewise in life, if, instead of a truffle or shellfish,
such a thing as a wife or a child be granted you, there is no objection; but
if the captain calls, run to the ship, leave all these things, and never look
behind. But if you are old, never go far from the ship, lest you should be
missing when called for.
VIII

Demand not that events should happen as you wish; but wish them to
happen as they do happen, and you will go on well.
IX

Sickness is an impediment to the body, but not to the will unless itself
pleases. Lameness is an impediment to the leg, but not to the will; and say
this to yourself with regard to everything that happens. For you will find it
to be an impediment to something else, but not truly to yourself.
X

Upon every accident, remember to turn toward yourself and inquire what
faculty you have for its use. If you encounter a handsome person, you will
find continence the faculty needed; if pain, then fortitude; if reviling, then
patience. And when thus habituated, the phenomena of existence will not
overwhelm you.
XI

Never say of anything, “I have lost it,” but, “I have restored it.” Has your
child died? It is restored. Has your wife died? She is restored. Has your
estate been taken away? That likewise is restored. “But it was a bad man
who took it.” What is it to you by whose hands he who gave it has
demanded it again? While he permits you to possess it, hold it as
something not your own, as do travelers at an inn.
 XII

If you would improve, lay aside such reasonings as these: “If I neglect my
affairs, I shall not have a maintenance; if I do not punish my servant, he
will be good for nothing.” For it were better to die of hunger, exempt from
grief and fear, than to live in affluence with perturbation; and it is better
that your servant should be bad than you unhappy.

Begin therefore with little things. Is a little oil spilled or a little wine
stolen? Say to yourself, “This is the price paid for peace and tranquillity;
and nothing is to be had for nothing.” And when you call your servant,
consider that it is possible he may not come at your call; or, if he does,
that he may not do what you wish. But it is not at all desirable for him,
and very undesirable for you, that it should be in his power to cause you
any disturbance.
XIII

If you would improve, be content to be thought foolish and dull with

regard to externals. Do not desire to be thought to know anything; and
though you should appear to others to be somebody, distrust yourself. For
be assured, it is not easy at once to keep your will in harmony with nature
and to secure externals; but while you are absorbed in the one, you must
of necessity neglect the other.
XIV

If you wish your children and your wife and your friends to live forever,
you are foolish, for you wish things to be in your power which are not so,
and what belongs to others to be your own. So likewise, if you wish your
servant to be without fault, you are foolish, for you wish vice not to be
vice but something else. But if you wish not to be disappointed in your
desires, that is in your own power. Exercise, therefore, what is in your
power. A man’s master is he who is able to confer or remove whatever
that man seeks or shuns. Whoever then would be free, let him wish
nothing, let him decline nothing, which depends on others; else he must
necessarily be a slave.
XV

Remember that you must behave as at a banquet. Is anything brought

round to you? Put out your hand and take a moderate share. Does it pass
by you? Do not stop it. Is it not yet come? Do not yearn in desire toward
it, but wait till it reaches you. So with regard to children, wife, office,
riches; and you will some time or other be worthy to feast with the gods.
And if you do not so much as take the things which are set before you, but
are able even to forego them, then you will not only be worthy to feast
with the gods, but to rule with them also. For, by thus doing, Diogenes
and Heraclitus, and others like them, deservedly became divine, and were
so recognized.
XVI

When you see anyone weeping for grief, either that his son has gone
abroad or that he has suffered in his affairs, take care not to be overcome
by the apparent evil, but discriminate and be ready to say, “What hurts
this man is not this occurrence itself—for another man might not be hurt
by it—but the view he chooses to take of it.” As far as conversation goes,
however, do not disdain to accommodate yourself to him and, if need be,
to groan with him. Take heed, however, not to groan inwardly, too.
XVII

Remember that you are an actor in a drama of such sort as the Author
chooses—if short, then in a short one; if long, then in a long one. If it be
his pleasure that you should enact a poor man, or a cripple, or a ruler, or a
private citizen, see that you act it well. For this is your business—to act
well the given part, but to choose it belongs to another.
XVIII

When a raven happens to croak unluckily, be not overcome by

appearances, but discriminate and say, “Nothing is portended to me, either
to my paltry body, or property, or reputation, or children, or wife. But
to me all portents are lucky if I will. For whatsoever happens, it belongs to
me to derive advantage therefrom.”
XIX

You can be unconquerable if you enter into no combat in which it is not in

your own power 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 bewildered by appearances and to pronounce him happy; for if the
essence of good consists in things within our own power, there will be no
room for envy or emulation. But, for your part, do not desire to be a
general, or a senator, or a consul, but to be free; and the only way to this is
a disregard of things which lie not within our own power.
XX

Remember that it is not he who gives abuse or blows, who affronts, but
the view we take of 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 bewildered by appearances. For
if you once gain time and respite, you will more easily command yourself.
 XXI

Let death and exile, and all other things which appear terrible, be daily
before your eyes, but death chiefly; and you will never entertain an abject
thought, nor too eagerly covet anything.
XXII

If you have an earnest desire toward philosophy, prepare yourself from

the very first to have the multitude laugh and sneer, and say, “He is
returned to us a philosopher all at once”; and, “Whence this supercilious
look?” Now, for your part, do not have a supercilious look indeed, but
keep steadily to those things which appear best to you, as one appointed
by God to this particular station. For remember that, if you are persistent,
those very persons who at first ridiculed will afterwards admire you. But
if you are conquered by them, you will incur a double ridicule.
XXIII

If you ever happen to turn your attention to externals, for the pleasure of
anyone, be assured that you have ruined your scheme of life. Be content,
then, in everything, with being a philosopher; and if you wish to seem so
likewise to anyone, appear so to yourself, and it will suffice you.
XXIV

Let not such considerations as these distress you: “I shall live in discredit
and be nobody anywhere.” For if discredit be an evil, you can no more be
involved in evil through another than in baseness. 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 discredit? And how it is true that
you will be nobody anywhere when you ought to be somebody in those
things only which are within your own power, 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 within our own power, and not rather the affairs of others? And
who can give to another the things which he himself has not? “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 self-respect, 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 no good, consider how unreasonable and
foolish you are. 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?
Yes. Therefore neither are you yourself useless to it. “What place, then,”
say you, “shall 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, how can you serve your country when you have
become faithless and shameless?
XXV

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 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. 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 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.
XXVI

The will of nature may be learned from things upon which we are all
agreed. As when our neighbor’s boy has broken a cup, or the like, we are
ready at once to say, “These are casualties that will happen”; be assured,
then, that when your own cup is likewise broken, you ought to be affected
just as when another’s cup was broken. Now apply this to greater things.
Is the child or wife of another dead? There is no one who would not say,
“This is an accident of mortality.” But if anyone’s own child happens to
die, it is immediately, “Alas! how wretched am I!” It should be always
remembered how we are affected on hearing the same thing concerning
others.
 XXVII

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

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?
XXIX

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.
“I would conquer at the Olympic Games.” But consider what precedes
and what follows, and then, if it be 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, 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, 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—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, 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. If not, do not come hither; do not, like
children, be now 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 reason or
else externals; apply yourself either to things within or without you—that
is, be either a philosopher or one of the mob.
XXX

Duties are universally measured by relations. Is a certain man your father?

In this are implied taking care of him, submitting 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.
XXXI

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 and Eteocles 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.
XXXII

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 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.
XXXIII

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.

Let not your laughter be loud, frequent, or abundant.

Avoid taking oaths, if possible, altogether; at any rate, so far as you are
able.

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.

If anyone tells you that a certain person speaks ill of you, do not make
excuses about what is said of you, but answer: “He was ignorant of my
other faults, else he would not have mentioned these alone.”

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 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. If, with all this, it be
your duty to go, bear what happens and never say to yourself, “It was not
worth so much”; for this is vulgar, and like a man bewildered by
externals.
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 notequally 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.
XXXIV

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.
XXXV

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?
XXXVI

As the proposition, “either it is day or it is night,” has much force in a

disjunctive argument, but none at all in a conjunctive one, so, at a feast, to
choose the largest share isvery suitable to the bodily appetite, but utterly
inconsistent with the social spirit of the entertainment. 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.
XXXVII

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.
 XXXVIII

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.
XXXIX

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.
XL

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.
XLI

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.
XLII

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. Therefore, if he judges from false
appearances, he is the person hurt, since he, too, is the person deceived.
For if anyone takes a true proposition to be false, the proposition is not
hurt, but only the man is deceived. Setting out, then, from these principles,
you will meekly bear with a person who reviles you, for you will say upon
every occasion, “It seemed so to him.”
XLIII

Everything has two handles: one by which it may be borne, another by

which it cannot. If your brother acts unjustly, do not lay hold on the affair
by the handle of his injustice, for by that it cannot be borne, but rather by
the opposite—that he is your brother, that he was brought up with you;
and thus you will lay hold on it as it is to be borne.
XLIV
These reasonings have no logical connection: “I am richer than you,
therefore I am your superior.” “I am more eloquent than you, therefore I
am your superior.” The true logical connection is rather this: “I am richer
than you, therefore my possessions must exceed yours.” “I am more
eloquent than you, therefore my style must surpass yours.” But you, after
all, consist neither in property nor in style.
XLV
Does anyone bathe hastily? Do not say that he does it ill, but hastily. Does
anyone drink much wine? Do not say that he does ill, but that he drinks a
great deal. For unless you perfectly understand his motives, how should
you know if he acts ill? Thus you will not risk yielding to any appearances
but such as you fully comprehend.
XLVI
Never proclaim yourself a philosopher, nor make much talk among the
ignorant about your principles, but show them by actions. Thus, at an
entertainment, do not discourse how people ought to eat, but eat as you
ought. For remember that thus Socrates also universally avoided all
ostentation. And when persons came to him and desired to be introduced
by him to philosophers, he took them and introduced them; so well did he
bear being overlooked. So if ever there should be among the ignorant any
discussion of principles, be for the most part silent. For there is great
danger in hastily throwing out what is undigested. And if anyone tells you
that you know nothing, and you are not nettled at it, then you may be sure
that you have really entered on your work. For sheep do not hastily throw
up the grass to show the shepherds how much they have eaten, but,
inwardly digesting their food, they produce it outwardly in wool and milk.
Thus, therefore, do you not make an exhibition before the ignorant of your
principles, but of the actions to which their digestion gives rise.
XLVII
When you have learned to nourish your body frugally, do not pique
yourself upon it; nor, if you drink water, be saying upon every occasion,
“I drink water.” But first consider how much more frugal are the poor
than we, and how much more patient of hardship. If at any time you
would inure yourself by exercise to labor and privation, for your own sake
and not for the public, do not attempt great feats; but when you are
violently thirsty, just rinse your mouth with water, and tell nobody.
XLVIII
The condition and characteristic of a vulgar person is that he never looks
for either help or harm from himself, but only from externals. The
condition and characteristic of a philosopher is that he looks to himself for
all help or harm. 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
smiles to himself at the person who praises him; and if he is censured, he
makes no defense. But he goes about with the caution of a convalescent,
careful of interference with anything that is doing well but not yet quite
secure. He restrains desire; he transfers his aversion to those things only
which thwart the proper use of our own will; he employs his energies
moderately in all directions; if he appears stupid or ignorant, he does not
care; and, in a word, he keeps watch over himself as over an enemy and
one in ambush.
XLIX
When anyone shows himself vain on being able to understand and
interpret the works of Chrysippus, say to yourself: “Unless Chrysippus
had written obscurely, this person would have had nothing to be vain of.
But what do I desire? To understand nature, and follow her. I ask, then,
who interprets her; and hearing that Chrysippus does, I have recourse to
him. I do not 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 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 exhibit actions that are harmonious and consonant with his
discourse.
L
Whatever rules you have adopted, abide by them as laws, and as if you
would be impious to transgress them; and do not regard what anyone says
of you, for this, after all, is no concern of yours. How long, then, will you
delay to demand of yourself the noblest improvements, and in no instance
to transgress the judgments of reason? You have received the philosophic
principles with which you ought to be conversant; and you have been
conversant with them. For what other master, then, do you wait as an
excuse for this delay in self-reformation? 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
to accomplish nothing and, living and dying, remain of vulgar mind. 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, glory or disgrace, be set before
you, remember that now is the combat, now the Olympiad comes on, nor
can it be put off; and that by one failure and defeat honor may be lost or—
won. Thus Socrates became perfect, improving himself by everything,
following reason alone. And though you are not yet a Socrates, you ought,
however, to live as one seeking to be a Socrates.
LI
The first and most necessary topic in philosophy is the practical
application of principles, as, We ought not to lie; the second is that of
demonstrations as, Why it is that we ought not to lie; the third, that which
gives strength and logical connection to the other two, as, Why this is a
demonstration. For what is demonstration? What is a consequence? What
a contradiction? What truth? What falsehood? The third point is then
necessary on account of the second; and the second on account of the first.
But the most necessary, and that whereon we ought to rest, is the first. But
we do just the contrary. For we spend all our time on the third point and
employ all our diligence about that, and entirely neglect the first.
Therefore, at the same time that we lie, we are very ready to show how it
is demonstrated that lying is wrong.
Upon all occasions we ought to have these maxims ready at hand:
Conduct me, Zeus, and thou, O Destiny,
Wherever your decrees have fixed my lot.
I follow cheerfully; and, did I not,
Wicked and wretched, I must follow still.
Who’er yields properly to Fate is deemed
Wise among men, and knows the laws of Heaven.
And this third:
“O Crito, if it thus pleases the gods, thus let it be.”

“Anytus and Melitus may kill me indeed; but hurt me they cannot.”