heads of the abject, and bid them look rich men and tyrants steadily in the face. And this was the gift of the philosopher; but thou wilt never go forth boldly, but trembling for thy fine raiment and silver dishes.
Miserable man! hast thou indeed thus wasted all thy time till now?
CHAPTER IX.
THE OPEN DOOR.
1. For my part I think the old man should be sitting here, not to devise how ye may have no mean thoughts, nor speak no mean nor ignoble things about yourselves, but to watch that there arise not among us youths of such a mind, that when they have perceived their kinship with the Gods, and how the flesh and its possessions are laid upon us like bonds, and how many necessities for the management of life are by them brought upon us, they may desire to fling these things away for abhorred and intolerable burthens, and depart unto their kin. And this is what your master and teacher--if, in sooth, ye had any such--should have to contend with in you,--that ye should come to him and say, _Epictetus, we can endure no longer being bound to this body, giving it food and drink, and resting it and cleansing it, and going about to court one man after another for its sake. Are not such things indifferent and nothing to us?
And is not Death no evil? Are we not in some way kinsmen of God, and did we not come from Him? Let us depart to whence we came; let us be delivered at last from these bonds wherewith we are bound and burthened!
Here are robbers, and thieves, and law courts, and those that are called tyrants, which through the body and its possessions seem as if they had some power over us. Let us show them that they have no power over any man!_ And to this it should be my part to say, "My friends, wait upon God. When He Himself shall give the signal and release you from this service, then are ye released unto Him. But for the present, bear to dwell in this place, wherein He has set you. Short, indeed, is this time of your sojourn, and easy to bear for those that are so minded. For what tyrant or what thief is there any longer, or what court of law is terrible to one who thus makes nothing of the body and the possessions of it? Remain, then, and depart not without a reason." Some such part as this should the teacher have to play towards the well-natured among his disciples.
2. How long, then, are such injunctions to be obeyed? So long as it is profitable--that is to say, so long as I can do what becomes and befits me. Then some men are choleric and fastidious, and say, "I cannot sup with this man, to have to hear him every day telling how he fought in Mysia." _I told you, brother, how I went up the hill--then again I began to be besieged_...But another saith, "I prefer to have my supper, and listen to him prating as long as he likes." And do thou compare the gain on both sides--only do naught in heaviness or affliction, or as supposing that thou art in evil case. For to this no man can compel thee. Doth it smoke in the chamber? if it is not very much I will stay, if too much, I will go out; for remember this always, and hold fast to it, that the door is open. _Thou shalt not live in Nicopolis._ I will not. _Nor in Athens._ I will not live in Athens. _Nor in Rome._ Neither in Rome. _Live in Gyara._[1] I will live in Gyara. But living in Gyara seemeth to me like a great smoke. I will depart, whither no man shall hinder me to dwell--for that dwelling stands ever open to all.
3. Only do it not unreasonably, nor cowardly, nor make every common chance an excuse. For again, it is not God's will, for He hath need of such an order of things, and of such a race upon the earth. But if He give the signal for retreat, as He did to Socrates, we must obey Him as our commander.
CHAPTER X.
KNOW THYSELF.
1. If a man have any advantage over others, or thinks himself to have it when he hath it not, it cannot but be that if he is an untaught man he shall be puffed up by it. Thus the tyrant says, _I am he that is master of all_. And what can you give me? Can you set my pursuit free of all hindrance? How is it in you to do that? For have you the gift of never falling into what you shun? or never missing the mark of your desire? And whence have you it? Come, now, in a ship do you trust to yourself or to the captain? or in a chariot, to any one else than the driver?[1] And how will you do with regard to other acts? Even thus.
Where, then, is your power? _All men minister to me._ And do I not minister to my plate, and I wash it and wipe it, and drive in a peg for my oil-flask? What then, are these things greater than I? Nay, but they supply certain of my needs, and for this reason I take care of them.
Yea, and do I not minister to my ass? Do I not wash his feet and groom him? Know you not that every man ministers to himself? And he ministers to you also, even as he doth to the ass. For who treats you as a man?
Show me one that doth. Who wisheth to be like unto you? who becomes your imitator, as men did of Socrates? _But I can cut off thy head._ You say well. I had forgotten that I must pay regard to you as to a fever or the cholera; and set up an altar to you, as there is in Rome an altar to Fever.
2. What is it, then, whereby the multitude is troubled and terrified?
The tyrant and his guards? Never--God forbid it! It is not possible that that which is by nature free should be troubled by any other thing, or hindered, save by itself. But it is troubled by opinions of things. For when the tyrant saith to any one, _I will bind thy leg_, then he who setteth store by his leg saith, _Nay, have pity!_ but he that setteth store by his own Will, _If it seem more profitable to you, then bind it_.
----"Dost thou not regard me?"
I do not regard you. I will show you that I am master. How can you be that? Me hath God set free; or think you that He would let His own Son be enslaved? You are lord of my dead body--take that.
----"So when thou comest near to me, thou wilt not do me service?"
Nay, but I will do it to myself; and if you will have me say that I do it to you also, I tell you that I do it as to my kitchen pot.
3. This is no selfishness; for every living creature is so made that it doth all things for its own sake. For the sun doth all things for his own sake, and so, moreover, even Zeus himself. But when He will be Raingiver and Fruitgiver and Father of Gods and men, thou seest that He may not do these works and have these titles, but He be serviceable to the common good. And, on the whole, He hath so formed the nature of the reasoning creature that he may never win aught of his own good without he furnish something of service to the common good. Thus it is not to the excluding of the common good that a man do all things for himself.
For is it to be expected that a man shall stand aloof from himself and his own interest? And where then would be that same and single principle which we observe in all things, their affection to themselves?
4. So, then, when we act on strange and foolish opinions of things beyond the Will, as though they were good or evil, it is altogether impossible but we shall do service to tyrants. And would it were to the tyrants alone, and not to their lackeys also!
5. But what hinders the man that hath distinguished these things to live easily and docile, looking calmly on all that is to be, and bearing calmly all that is past? Will you have me bear poverty? Come, and see what poverty is when it strikes one that knoweth how to play the part well. Will you have me rule? Give me power, then, and the pains of it.
Banishment? Whithersoever I go, it shall be well with me for in this place it was well with me, not because of the place, but because of the opinions which I shall carry away with me. For these no man can deprive me of. Yea, these only are mine own, whereof I cannot be deprived, and they suffice for me as long as I have them, wherever I be, or whatever I do.
6. ----"But now is the time come to die."
What say you? to die? Nay, make no tragedy of the business, but tell it as it is. Now is it time for my substance to be resolved again into the things wherefrom it came together. And what is dreadful in this? What of the things in the universe is about to perish? What new, or what unaccountable thing is about to come to pass? Is it for these things that a tyrant is feared? through these that the guards seem to bear swords so large and sharp? Tell that to others; but by me all these things have been examined; no man hath power on me. I have been set free by God, I know His commandments, henceforth no man can lead me captive.
I have a liberator[2] such as I need, and judges such as I need. Are you not the master of my body? What is that to me? Of my property? What is that to me? Of exile or captivity? Again, I say, from all these things, and the poor body itself, I will depart when you will. Try your power, and you shall know how far it reaches.
7. But the tyrant will bind--what? The leg. He will take away--what? The head. What, then, can he not bind and not take away? The Will. And hence that precept of the ancients--KNOW THYSELF.
8. Whom, then, can I still fear? The lackeys of the bed-chamber? For what that they can do? Shut me out? Let them shut me out, if they find me wishing to go in.
----"Why, then, didst thou go to the doors?"
Because I hold it proper to join the play while the play lasts.
----"How, then, shalt thou not be shut out?"
Because if I am not received, I do not wish to enter; but always that which happens is what I wish. For I hold what God wills above what I will. I cleave to Him as His servant and follower; my impulses are one with His, my pursuit is one with His; in a word, my will is one with His. There is no shutting out for me--nay, but for those who would force their way in. And wherefore do I not force my way? Because I know that no good thing is dealt out within to those that enter. But when I hear some one congratulated on being honored by Cæsar, I say, What hath fortune brought him? A government? Has it also, then, brought him such an opinion as he ought to have? A magistracy? Hath he also gained the power to be a good magistrate? Why will I still push myself forward? A man scatters figs and almonds abroad; children seize them, and fight among themselves; but not so men, for they hold it too trifling a matter. And if a man should scatter about oyster-shells, not even the children would seize them. Offices of government are dealt out--children will look for them; money is given--children will look for it; military commands, consulships--let children scramble for them. Let them be shut out and smitten, let them kiss the hands of the giver, of his slaves--it is figs and almonds to me. What then? If thou miss them when he is flinging them about, let it not vex thee. If a fig fall into thy bosom, take and eat it, for so far even a fig is to be valued. But if I must stoop down for it, and throw down another man, or another throw me down, and I flatter those who enter in, then neither is a fig worth so much, nor is any other of the things that are not good, even those which the philosophers have persuaded me not to think good.
CHAPTER XI.[1] HOW WE SHOULD BEAR OURSELVES TOWARDS EVIL MEN.
1. If that which the philosophers say is true--that there is one principle in all men, as when I assent to something, the feeling that it is so; and when I dissent, the feeling that it is not so; yea, and when I withhold my judgment, the feeling that it is uncertain; and likewise, when I am moved towards anything, the feeling that it is for my profit, but it is impossible to judge one thing to be profitable and to pursue another, to judge one thing right and be moved towards another--why have we indignation with the multitude? _They are robbers_, one saith, _and thieves_. And what is it to be robbers and thieves? It is to err concerning things good and evil. Shall we, then, have indignation with them, or shall we pity them? Nay, but show them the error, and you shall see how they will cease from their sins. But if they see it not, they have naught better than the appearance of the thing to them.
2. _Should not, then, this robber, or this adulterer, be destroyed?_ By no means, but take it rather this way: _This man who errs and is deceived concerning things of greatest moment, who is blinded, not in the vision which distinguisheth black and white, but in the judgment which distinguisheth Good and Evil--should we not destroy him?_ And thus speaking, you shall know how inhuman is that which you say, and how like as if you said, _Shall we not destroy this blind man, this deaf man?_ For if it is the greatest injury to be deprived of the greatest things, and the greatest thing in every man is a Will such as he ought to have, and one be deprived of this, why are you still indignant with him? Man, you should not be moved contrary to Nature by the evil deeds of other men. Pity him rather, be not inclined to offense and hatred, abandon the phrases of the multitude, like "these cursed wretches." How have you suddenly become so wise and hard to please?
3. Wherefore, then, have we indignation? Because we worship the things which they deprive us of. Do not worship fine raiment, and you shall not be wroth with the thief. Do not worship the beauty of a woman, and you shall not be wroth with the adulterer. Know that the thief and the adulterer have no part in that which is thine own, but in that which is foreign to thee, in that which is not in thy power. These things if thou dismiss, and count them for naught, with whom shalt thou still be wroth?
But so long as thou dost value these things, be wroth with thyself rather than with others.
4. Look now how it stands: You have fine raiment, your neighbor has not; you have a window, and wish to air your clothes at it. The neighbor knoweth not what is the true good of man, but thinks it is to have fine raiment, the same thing that you also think. Then shall he not come and take them away? Show a cake to greedy persons, and eat it up yourself alone, and will you have them not snatch at it? Nay, but provoke them not. Have no window, and do not air your clothes. I also had lately an iron lamp set beside the images of the Gods; hearing a noise at the door, I ran down, and found the lamp carried off. I reflected that the thief's impulse was not unnatural. What then? _To-morrow_, I said, _thou wilt find an earthen lamp_.[2] For a man loses only what he has. _I have lost a garment._ For you had a garment. _I have a pain in my head._ Have you any pain in your horns? Why, then, have you indignation? For there is no loss and no suffering save only in those things which we possess.
CHAPTER XII.
THE VOYAGE OF LIFE.
Even as in a sea voyage, when the ship is brought to anchor, and you go out to fetch in water, you make a by-work of gathering a few roots and shells by the way, but have need ever to keep your mind fixed on the ship, and constantly to look round, lest at any time the master of the ship call, and you must, if he call, cast away all those things, lest you be treated like the sheep that are bound and thrown into the hold: So it is with human life also. And if there be given wife and children instead of shells and roots, nothing shall hinder us to take them. But if the master call, run to the ship, forsaking all those things, and looking not behind. And if thou be in old age, go not far from the ship at any time, lest the master should call, and thou be not ready.
CHAPTER XIII.
THE MARK OF EFFORT.
1. Seek not to have things happen as you choose them, but rather choose them to happen as they do, and so shall you live prosperously.
2. Disease is a hindrance of the body, not of the Will, unless the Will itself consent. Lameness is a hindrance of the leg, not of the Will. And this you may say on every occasion, for nothing can happen to you but you will find it a hindrance not of yourself but of some other thing.
3. What, then, are the things that oppress us and perturb us? What else than opinions? He that goeth away and leaveth his familiars and companions and wonted places and habits--with what else is he oppressed than his opinions? Now, little children, if they cry because their nurse has left them for a while, straightway forget their sorrow when they are given a small cake. Wilt thou be likened unto a little child?
----"Nay, by Zeus! for I would not be thus affected by a little cake, but by right opinions."
And what are these?
They are such as a man should study all day long to observe--that he be not subject to the effects of anything that is alien to him, neither of friend, nor place, nor exercises; yea, not even of his own body, but to remember the Law, and have it ever before his eyes. And what is the divine Law? To hold fast that which is his own, and to claim nothing that is another's; to use what is given him, and not to covet what is not given; to yield up easily and willingly what is taken away, giving thanks for the time that he has had it at his service. This do--or cry for the nurse and mamma; for what doth it matter to what or whom thou art subject, from what thy welfare hangs? Wherein art thou better than one who bewails himself for his mistress, if thou lament thy exercises and porticoes and comrades, and all such pastime? Another cometh, grieving because he shall no more drink of the water of Dirce. And is the Marcian water worse than that of Dirce?
----"But I was used to the other."
And to this also thou shalt be used; and when thou art so affected towards it, lament for it too, and try to make a verse like that of Euripides-- "The baths of Nero and the Marcian stream"[1] Behold how tragedies are made, when common chances happen to foolish men!
4.----"But when shall I see Athens and the Acropolis again?"
Wretched man! doth not that satisfy thee which thou seest every day?
Hast thou aught better or greater to see than the sun, the moon, the stars, the common earth, the sea? But if withal thou mark the way of Him that governeth the whole and bear Him about within thee, wilt thou still long for cut stones and a fine rock? And when thou shalt come to leave the sun itself and the moon, what wilt thou do? Sit down and cry, like the children? What, then, wert thou doing in the school? What didst thou hear, what didst thou learn? Why didst thou write thyself down a philosopher, when thou mightest have written the truth, as thus:--_I made certain beginnings, and read Chrysippus, but did not so much as enter the door of a philosopher_? For how shouldst thou have aught in common with Socrates, who died as he died, who lived as he lived--or with Diogenes? Dost thou think that any of these men lamented or was indignant because he should see such a man or such a woman no more? or because he should not dwell in Athens or in Corinth, but, as it might chance, in Susa or Ecbatana? When a man can leave the banquet or the game when he pleases, shall such a one grieve if he remains? Shall he not, as in a game, stay only so long as he is entertained? A man of this stamp would easily endure such a thing as perpetual exile or sentence of death.
Wilt thou not now be weaned as children are, and take more solid food, nor cry any more after thy mother and nurse, wailing like an old woman?
----"But if I quit them I shall grieve them."
Thou grieve them? Never; but that shall grieve them which grieveth thee--Opinion. What hast thou then to do? Cast away thy own bad opinion; and they, if they do well, will cast away theirs; if not, they are the causes of their own lamenting.
5. Man, be mad at last, as the saying is, for peace, for freedom, for magnanimity. Lift up thy head as one delivered from slavery. Dare to look up to God and say: _Deal with me henceforth as thou wilt; I am of one mind with thee; I am thine. I reject nothing that seems good to thee; lead me whithersoever thou wilt, clothe me in what dress thou wilt. Wilt thou have me govern or live privately, or stay at home, or go into exile, or be a poor man or a rich? For all these conditions I will be thy advocate with men--I show the nature of each of them, what it is._ Nay, but sit in a corner and wait for thy mother to feed thee.[2] 6. Who would Hercules have been if he had sat at home? He would have been Eurystheus, and not Hercules. And how many companions and friends had he in his journeying about the world? But nothing was dearer to him than God; and for this he was believed to be the son of God, yea, and was the son of God. And trusting in God, he went about purging away lawlessness and wrong. But thou art no Hercules, and canst not purge away evils not thine own? nor yet Theseus, who cleared Attica of evil things? Then clear away thine own. From thy breast, from thy mind cast out, instead of Procrustes and Sciron, grief, fear, covetousness, envy, malice, avarice, effeminacy, profligacy. And these things cannot otherwise be cast out than by looking to God only, being affected only by Him, and consecrated to His commands. But choosing anything else than this, thou wilt follow with groaning and lamentation whatever is stronger than thou, ever seeking prosperity in things outside thyself, and never able to attain it. For thou seekest it where it is not, and neglectest to seek it where it is.
CHAPTER XIV.
FACULTIES.
Remember at anything that shall befall thee to turn to thyself and seek what faculty thou hast for making use of it. If thou see a beautiful person, thou wilt find a faculty for that--namely, Self-mastery. If toil is laid upon thee, thou wilt find the faculty of Perseverance. If thou art reviled, thou wilt find Patience. And making this thy wont, thou shalt not be carried away by the appearances.
CHAPTER XV.
RETURNS.
Never in any case say, _I have lost_ such a thing, but _I have returned it_. Is thy child dead? it is returned. Is thy wife dead? she is returned. Art thou deprived of thy estate? is not this also returned?
----"But he is wicked who deprives me of it!"
But what is that to thee, through whom the Giver demands his own? As long, therefore, as he grants it to thee, steward it like another's property, as travelers use an inn.
CHAPTER XVI.
THE PRICE OF TRANQUILLITY.
1. If you would advance in philosophy you must abandon such thoughts as, _If I neglect my affairs I shall not have the means of living. If I do not correct my servant he will be good for nothing._ For it is better to die of hunger, having lived without grief and fear, than to live with a troubled spirit amid abundance. And it is better to have a bad servant than an afflicted mind.
2. Make a beginning then in small matters. Is a little of your oil spilt, or a little wine stolen? Then say to yourself, _For so much peace is bought, this is the price of tranquillity_. For nothing can be gained without paying for it. And when you call your servant, bethink you that he may not hear, or, hearing, may not obey. For him, indeed, that is not well, but for you it is altogether well that he have not the power to trouble your mind.
CHAPTER XVII.
A CHOICE.
If thou wouldst advance, be content to let people think thee senseless and foolish as regards external things. Wish not ever to seem wise, and if ever thou shalt find thyself accounted to be somebody, then mistrust thyself. For know that it is not easy to make a choice that shall agree both with outward things and with Nature, but it must needs be that he who is careful of the one shall neglect the other.
CHAPTER XVIII.
THAT WHERE THE HEART IS THE BOND IS.
1. Thou art a fool if thou desire wife and children and friends to live forever, for that is desiring things to be in thy power which are not in thy power, and things pertaining to others to be thine own. So also thou art a fool to desire that thy servant should never do anything amiss, for that is desiring evil not to be evil, but something else. But if thou desire never to fail in any pursuit, this thou canst do. This, therefore, practice to attain--namely, the attainable.
2. The lord of each of us is he that hath power over the things that we desire or dislike, to give or to take them away. Whosoever, then, will be free, let him neither desire nor shun any of the things that are in others' power; otherwise he must needs be enslaved.
3. Wherefore Demetrius[1] said to Nero, _You threaten me with death, but Nature threatens you_. If I am taken up with my poor body, or my property, I have given myself over to slavery, for I immediately show of my own self with what I may be captured. As when a snake draws in his head, I say, _Strike at that part of him which he guards_. And know thou, that at the part thou desirest to guard, there thy master will fall upon thee. Remembering this, whom wilt thou still flatter or fear?
4. Think that thou shouldst conduct thyself in life as at a feast. Is some dish brought to thee? Then put forth thyself in seemly fashion.
Doth it pass thee by? Then hold it not back. Hath it not yet come? Then do not reach out for it at a distance, but wait till it is at thine hand. And thus doing with regard to children and wife and governments and wealth, thou wilt be a worthy guest at the table of the Gods. And if thou even pass over things that are offered to thee, and refuse to take of them, then thou wilt not only share the banquet, but also the dominion of the Gods. For so doing Diogenes and Heracleitus, and the like, both were, and were reported to be, rightly divine.
CHAPTER XIX.
THAT WE LAMENT NOT FROM WITHIN.
When thou seest one lamenting in grief because his son is gone abroad, or because he hath lost his goods, look to it that thou be not carried away by the appearance to think that he hath truly fallen into misfortune, in outward things. But be the thought at hand, _It is not the thing itself that afflicts this man--since there are others whom it afflicts not--but the opinion he has about it_. And so far as speech, be not slow to fit thyself to his mood, and even if so it be to lament with him. But have a care that thou lament not also from within.
CHAPTER XX.
THAT A MAN MAY ACT HIS PART BUT NOT CHOOSE IT.
1. Remember that thou art an actor in a play, of such a part as it may please the director to assign thee; of a short part if he choose a short part; of a long one if he choose a long. And if he will have thee take the part of a poor man, or of a cripple, or a governor, or a private person, mayest thou act that part with grace! For thine it is to act well the allotted part, but to choose it is another's.
2. Say no more then, _How will it be with me?_ for however it be thou wilt settle it well, and the issue shall be fortunate. What would Hercules have been had he said, _How shall I contrive that a great lion may not appear to me, or a great boar, or a savage man?_ And what hast thou to do with that? if a great boar appear, thou wilt fight the greater fight; if evil men, thou wilt clear the earth of them. _But if I die thus?_ Thou wilt die a good man, in the accomplishing of a noble deed. For since we must by all means die, a man cannot be found but he will be doing somewhat, either tilling or digging or trading or governing, or having an indigestion or a diarrhoea. What wilt thou, then, that Death shall find thee doing? I, for my part, will choose some work, humane, beneficent, social, noble. But if I am not able to be found doing things of this greatness, then, at least, I will be doing that which none can hinder me to do, that which is given to me to do--namely, correcting myself, bettering my faculty for making use of appearances, working out my peace, giving what is due in every obligation of life; and if I prosper so far, then entering upon the third topic of philosophy, which concerneth the security of judgments.
3. If Death shall find me in the midst of these studies, it shall suffice me if I can lift up my hands to God and say, _The means which thou gavest me for the perceiving of thy government, and for the following of the same, have I not neglected: so far as in me lies, I have not dishonored thee. Behold how I have used my senses, and my natural conceptions. Have I ever blamed thee? was I ever offended at aught that happened, or did I desire it should happen otherwise? Did I ever desire to transgress my obligations? That thou didst beget me I thank thee for what thou gavest. I am content that I have used thy gifts so long. Take them again, and set them in what place thou wilt, for thine were all things, and thou gavest them me._ 4. Is it not enough to depart in this condition? and what life is better and fairer than one like this, and what end more happy?
CHAPTER XXI.
DISTINCTIONS.
1. When a raven croaks you a bad omen, be not carried away by the appearance; but straightway distinguish with yourself and say, _None of these things bodes aught to myself, but either to this poor body or this wretched property of mine, or to my good repute, or to my children, or to my wife. But to me all omens are fortunate if I choose to have it so.
For whatever of these things may come to pass, it lies with me to have it serve me._ 2. You may be always victorious if you will never enter into any contest but where the victory depends upon yourself.
3. When you shall see a man honored above others, or mighty in power, or otherwise esteemed, look to it that thou deem him not blessed, being carried away by the appearance. For if the essence of the Good be in those things that are in our own power, then neither envy nor jealousy have any place, nor thou thyself shalt not desire to be commander or prince or consul, but to be free. And to this there is one road--scorn of the things that are not in our own power.
4. Remember, it is not he that strikes or he that reviles that doth any man an injury, but the opinion about these things, that they are injurious. When, then, some one may provoke thee to wrath, know that it is thine own conception which hath provoked thee. Strive, therefore, at the outset not to be carried away by the appearance; for if thou once gain time and delay, thou wilt more easily master thyself.
5. Death and exile, and all things that appear dreadful, let these be every day before thine eyes. But Death most of all; for so thou wilt neither despise nor too greatly desire any condition of life.
CHAPTER XXII.
THAT A MAN IS SUFFICIENT TO HIMSELF.
1. If thou set thine heart upon philosophy, prepare straightway to be laughed at and mocked by many who will say, _Behold, he has suddenly come back to us a philosopher_; or, _How came you by that brow of scorn?_ But do thou cherish no scorn, but hold to those things that seem to thee the best, as one set by God in that place. Remember, too, that if thou abide in that way, those that first mocked thee, the same shall afterwards reverence thee; but if thou yield to them, thou shalt receive double mockery.
2. If it shall ever happen to thee to be turned to outward things in the desire to please some person, know that thou hast lost thy way of life.
Let it be enough for thee in all things to _be_ a philosopher. But if thou desire also to seem one, then seem so to thyself, for this thou canst.
CHAPTER XXIII.
THAT EVERY MAN FULFILL HIS OWN TASK.
1. Let such thoughts never afflict thee as, _I shall live unhonored, and never be anybody anywhere_. For if lack of honor be an evil, thou canst no more fall into evil through another's doings than into vice. Is it, then, of thy own doing to be made a governor, or invited to feasts?
By no means. How, then, is this to be unhonored? How shouldst thou _never be anybody anywhere_, whom it behooves to be somebody only in the things that are in thine own power, wherein it lies with thee to be of the greatest worth?
2. _But I shall not be able to serve my friends._ How sayst thou? to serve them? They shall not have money from thee, nor shalt thou make them Roman citizens. Who, then, told thee that these were of the things that are in our power, and not alien to us? And who can give that which himself hath not?
3. _Acquire, then_, they say, _that we may possess_. If I can acquire, and lose not piety, and faith, and magnanimity withal, show me the way, and I will do it. But if ye will have me lose the good things I possess, that ye may compass things that are not good at all, how unjust and unthinking are ye? But which will ye rather have--money, or a faithful and pious friend? Then, rather take part with me to this end; and ask me not to do aught through which I must cast away those things.
4. _But_, he saith, _I shall not do my part in serving my country_.
Again, what is this service? Thy country shall not have porticos nor baths from thee, and what then? Neither hath she shoes from the smith, nor arms from the cobbler; but it is enough if every man fulfill his own task. And if thou hast made one other pious and faithful citizen for her, art thou, then, of no service? Wherefore, neither shalt thou be useless to thy country.
5. _What place, then_, he saith, _can I hold in the State_? Whatever place thou canst, guarding still thy faith and piety. But if in wishing to serve her thou cast away these things, what wilt thou profit her then, when perfected in shamelessness and faithlessness?
CHAPTER XXIV.
THE WORLD'S PRICE FOR THE WORLD'S WORTH.
1. Is some one preferred before thee at a feast, or in salutation, or in being invited to give counsel? Then, if these things are good, it behooves thee rejoice that he hath gained them; but if evil, be not vexed that thou hast not gained them; but remember that if thou act not as other men to gain the things that are not in our own power, neither canst thou be held worthy of a like reward with them.
2. For how is it possible for him who will not hang about other men's doors to have a like reward with him who doth so? or him who will not attend on them with him who doth attend? or him who will not flatter them with the flatterer? Thou art unjust, then, and insatiable, if thou desire to gain those things for nothing, without paying the price for which they are sold.
3. But how much is a lettuce sold for? A penny, perchance. If any one, then, will spend a penny, he shall have lettuce; but thou, not spending, shalt not have. But think not thou art worse off than he; for as he has the lettuce, so thou the penny which thou wouldst not give.
4. And likewise in this matter. Thou art not invited to some man's feast? That is, for thou gavest not to the host the price of the supper; and it is sold for flattery, it is sold for attendance. Pay, then, the price, if it will profit thee, for which the thing is sold. But if thou wilt not give the price, and wilt have the thing, greedy art thou and infatuated.
5. Shalt thou have nothing, then, instead of the supper? Thou shalt have this--not to have praised one whom thou hadst no mind to praise, and not to have endured the insolence of his door-keepers.
CHAPTER XXV.
AIMS OF NATURE.
1. The will of Nature is to be learned from matters which do not concern ourselves.[1] Thus, when a boy may break the cup of another man, we are ready to say, _It is a common chance_. Know, then, that when thine own