---
title: "Discourses · Ἀρριανοῦ τῶν Ἐπικτήτου Διατριβῶν"
author: "Epictetus"
translator: "Thomas Wentworth Higginson"
languages: [grc, en]
shelf: "Philosophy"
section: 17 of 23
url: https://scriptura.si/works/epictetus-discourses/17/
cite: "Epictetus, tr. Thomas Wentworth Higginson, Discourses · Ἀρριανοῦ τῶν Ἐπικτήτου Διατριβῶν, section 17. Scriptura (scriptura.si), https://scriptura.si/works/epictetus-discourses/17/"
---

# Discourses · Ἀρριανοῦ τῶν Ἐπικτήτου Διατριβῶν

*Epictetus, tr. Thomas Wentworth Higginson*

A former slave’s lessons in Stoic freedom, taken down by his pupil Arrian.

> Greek: ed. Heinrich Schenkl, from the Perseus Digital Library (canonical-greekLit, tlg0557.tlg001, CC BY-SA 4.0).

> English: Thomas Wentworth Higginson, from the Perseus Digital Library (tlg0557.tlg001.perseus-eng4). Notes are not included.

> Rows follow the references the two texts share (books, chapters and sections), cut where both reach the end of a sentence.

## 17. Book III · chapters 22–24

Source: https://scriptura.si/works/epictetus-discourses/17/ · cite a paragraph as https://scriptura.si/works/epictetus-discourses/17/#p-N

[¶0] But what have you to do with the concerns of others? For what are you? Are you the bull in the herd, or the queen of the bees? Show me such ensigns of empire as she has from nature.

> Greek: τίς γὰρ εἶ; ὁ ταῦρος εἶ ἢ ἡ βασίλισσα τῶν μελισσῶν; δεῖξόν μοι τὰ σύμβολα τῆς ἡγεμονίας, οἷα ἐκείνη ἐκ φύσεως ἔχει. εἰ δὲ κηφὴν εἶ ἐπιδικαζόμενος τῆς βασιλείας τῶν μελισσῶν, οὐ δοκεῖς ὅτι καὶ σὲ καταβαλ[λ]οῦσιν οἱ συμπολιτευόμενοι, ὡς αἱ μέλισσαι τοὺς κηφῆνας;

[¶1] But if you are a drone, and arrogate to yourself the kingdom of the bees, do you not think that your fellow-citizens will drive you out, just as the bees do the drones? A Cynic must, besides, have so much patience as to seem insensible and like a stone to the vulgar. No one reviles, no one beats, no one affronts him;

> Greek: τὸ μὲν γὰρ ἀνεκτικὸν τοσοῦτον ἔχειν δεῖ τὸν Κυνικόν, ὥστʼ αὐτὸν ἀναίσθητον δοκεῖν τοῖς πολλοῖς καὶ λίθον· οὐδεὶς αὐτὸν λοιδορεῖ, οὐδεὶς τύπτει, οὐδεὶς ὑβρίζει· τὸ σωμάτιον δʼ αὐτοῦ δέδωκεν αὐτὸς χρῆσθαι τῷ θέλοντι ὡς βούλεται.

[¶2] but he has surrendered his body to be treated at pleasure by any one who will. For he remembers that the inferior, in whatever respect it is the inferior, must be conquered by the superior;

> Greek: μέμνηται γάρ, ὅτι τὸ χεῖρον ἀνάγκη νικᾶσθαι ὑπὸ τοῦ κρείττονος, ὅπου χεῖρόν ἐστιν, τὸ δὲ σωμάτιον τῶν πολλῶν χεῖρον, τὸ ἀσθενέστερον τῶν ἰσχυροτέρων.

[¶3] and the body is inferior to the multitude, the weaker to the stronger. He never, therefore, enters into a combat where he can be conquered, but immediately gives up what belongs to others;

> Greek: οὐδέποτʼ οὖν εἰς τοῦτον καταβαίνει τὸν ἀγῶνα, ὅπου δύναται νικηθῆναι, ἀλλὰ τῶν ἀλλοτρίων εὐθὺς ἐξίσταται, τῶν δούλων οὐκ ἀντιποιεῖται.

[¶4] he does not claim what is slavish and dependent;

> Greek: ὅπου δὲ προαίρεσις καὶ χρῆσις τῶν φαντασιῶν, ἐκεῖ ὄψει, ὅσα ὄμματα ἔχει, ἵνʼ εἴπῃς, ὅτι Ἄργος τυφλὸς ἦν πρὸς αὐτόν.

[¶5] but in what concerns Will and the use of things as they appear you will see that he has so many eyes, you would say Argus was blind to him. Is his assent ever precipitate; his pursuits ever rash; his desire ever disappointed; his aversion ever incurred;

> Greek: μή που συγκατάθεσις προπετής, μή που ὁρμὴ εἰκαία, μή που ὄρεξις ἀποτευκτική, μή που ἔκκλισις περιπτωτική, μή που ἐπιβολὴ ἀτελής, μή που μέμψις, μή που ταπείνωσις ἢ φθόνος;

[¶6] his aim ever fruitless? Is he ever querulous, ever dejected, ever envious? Here lies all his attention and application. With regard to other things, he enjoys profound quiet.

> Greek: ὧδε ἡ πολλὴ προσοχὴ καὶ σύντασις, τῶν δʼ ἄλλων ἕνεκα ὕπτιος ῥέγκει· εἰρήνη πᾶσα. λῃστὴς προαιρέσεως οὐ γίνεται, τύραννος οὐ γίνεται.

[¶7] All is peace. There is no robber, no tyrant for the Will. But there is for the body? Yes. The estate? Yes. Magistracies and honors? Yes. And what cares he for these? When any one, therefore, would frighten him with them he says: “Go look for children; masks are frightful to them;

> Greek: σωματίου δέ; ναί. καὶ κτησειδίου; ναί· καὶ ἀρχῶν καὶ τιμῶν. τί οὖν αὐτῷ τούτων μέλει; ὅταν οὖν τις διὰ τούτων αὐτὸν ἐκφοβῇ, λέγει αὐτῷ ὕπαγε, ζήτει τὰ παιδία· ἐκείνοις τὰ προσωπεῖα φοβερά ἐστιν, ἐγὼ δʼ οἶδα, ὅτι ὀστράκινά ἐστιν, ἔσωθεν δὲ οὐδὲν ἔχει.

[¶8] but I know they are only shells, and have nothing within.” Such is the affair about which you are deliberating;

> Greek: περὶ τοιούτου πράγματος βουλεύῃ. ὥστε ἐάν σοι δόξῃ, τὸν θεόν σοι, ὑπέρθου καὶ ἰδού σοι πρῶτον τὴν παρασκευήν.

[¶9] therefore, if you please, for Heaven’s sake! defer it, and first consider how you are prepared for it. Observe what Hector says to Andromache,—
War is the sphere for all men, and for me.

> Greek: ἰδοὺ γάρ, τί καὶ ὁ Ἕκτωρ λέγει τῇ Ἀνδρομάχῃ· ὕπαγε, φησίν, μᾶλλον εἰς οἶκον καὶ ὕφαινε· πόλεμος δʼ ἄνδρεσσι μελήσει πᾶσι, μάλιστα δʼ ἐμοί.

[¶10] Thus conscious was he of his own qualifications and of her weakness.

> Greek: οὕτως καὶ τῆς ἰδίας παρασκευῆς συνῄσθετο καὶ τῆς ἐκείνης ἀδυναμίας.

[¶11] 23. First, say to yourself what you would be; and then do what you have to do. For in almost everything we see this to be the practice.

> Greek: 23. τίς εἶναι θέλεις, σαυτῷ πρῶτον εἰπέ· εἶθʼ οὕτως ποίει ἃ ποιεῖς. καὶ γὰρ ἐπὶ τῶν ἄλλων σχεδὸν ἁπάντων οὕτως ὁρῶμεν γινόμενα.

[¶12] Olympic champions first determine what they would be, and then act accordingly. To a racer in a longer course there must be one kind of diet, walking, anointing, and training; to one in a shorter, all these must be different; and to a Pentathlete, still more different. You will find the case the same in the manual arts. If a carpenter, you must have such and such things;

> Greek: οἱ ἀθλοῦντες πρῶτον κρίνουσιν, τίνες εἶναι θέλουσιν, εἶθʼ οὕτως τὰ ἑξῆς ποιοῦσιν. εἰ δολιχοδρόμος, τοιαύτη τροφή, τοιοῦτος περίπατος, τοιαύτη τρῖψις, τοιαύτη γυμνασία· εἰ σταδιοδρόμος, πάντα ταῦτα ἀλλοῖα· εἰ πένταθλος, ἔτι ἀλλοιότερα. οὕτως εὑρήσεις καὶ ἐπὶ τῶν τεχνῶν.

[¶13] if a smith, such other. For if we do not refer each of our actions to some end, we shall act at random; if to an improper one, we shall miss our aim. Further, there is a general and a particular end.

> Greek: εἰ τέκτων, τοιαῦτα ἕξεις· εἰ χαλκεύς, τοιαῦτα. ἕκαστον γὰρ τῶν γινομένων ὑφʼ ἡμῶν ἂν μὲν ἐπὶ μηδὲν ἀναφέρωμεν, εἰκῇ ποιήσομεν· ἐὰν δʼ ἐφʼ ὃ μὴ δεῖ, διεσφαλμένως.

[¶14] The first is, to act as a man. What is comprehended in this? To be gentle, yet not sheepish; not to be mischievous, like a wild beast.

> Greek: λοιπὸν ἡ μέν τίς ἐστι κοινὴ ἀναφορά, ἡ δʼ ἰδία. πρῶτον ἵνʼ ὡς ἄνθρωπος. ἐν τούτῳ τί περιέχεται; μὴ ὡς πρόβατον, εἰ βλαπτικῶς καὶ ἐπιεικῶς, ὡς θηρίον.

[¶15] But the particular end relates to the study and choice of each individual. A harper is to act as a harper; a carpenter, as a carpenter; a philosopher, as a philosopher; an orator, as an orator.

> Greek: ἡ δʼ ἰδία πρὸς τὸ ἐπιτήδευμα ἑκάστου καὶ τὴν προαίρεσιν. ὁ κιθαρῳδὸς ὡς κιθαρῳδός, ὁ τέκτων ὡς τέκτων, ὁ φιλόσοφος ὡς φιλόσοφος, ὁ ῥήτωρ ὡς ῥήτωρ.

[¶16] When, therefore, you say, “Come, and hear me discourse,” observe, first, not to do this at random; and, in the next place, after you have found to what end you refer it, consider whether it be a proper one. Would you be useful, or be praised?

> Greek: ὅταν οὖν λέγῃς δεῦτε καὶ ἀκούσατέ μου ἀναγιγνώσκοντος ὑμῖν, σκέψαι πρῶτον μὴ εἰκῇ αὐτὸ ποιεῖν. εἶτʼ ἂν εὕρῃς, ὅτι ἀναφέρεις, σκέψαι, εἰ ἐφʼ ὃ δεῖ. ὠφελῆσαι θέλεις ἢ ἐπαινεθῆναι;

[¶17] You presently hear him say, “What do I value the praise of the multitude?” And he says well; for this is nothing to a musician, or a geometrician, as such. You would be useful then.

> Greek: εὐθὺς ἀκούεις λέγοντος ἐμοὶ δὲ τοῦ παρὰ τῶν πολλῶν ἐπαίνου τίς λόγος; καὶ καλῶς λέγει. οὐδὲ[ν] γὰρ τῷ μουσικῷ, καθὸ μουσικός ἐστιν, οὐδὲ τῷ γεωμετρικῷ.

[¶18] In what? Tell us, that we too may run to make part of your audience. Now, is it possible for any one to benefit others, who has received no benefit himself? No; for neither can he who is not a carpenter, or a shoemaker, benefit any one in respect to those arts.

> Greek: οὐκοῦν ὠφελῆσαι θέλεις; πρὸς τί; εἰπὲ καὶ ἡμῖν, ἵνα καὶ αὐτοὶ τρέχωμεν εἰς τὸ ἀκροατήριόν σου. νῦν δύναταί τις ὠφελῆσαι ἄλλους μὴ αὐτὸς ὠφελημένος; οὔ. οὐδὲ γὰρ εἰς τεκτονικὴν ὁ μὴ τέκτων οὐδʼ εἰς σκυτικὴν ὁ μὴ σκυτεύς.

[¶19] Would you know, then, whether you have received benefit? Produce your principles, philosopher. What is the aim and promise of desire? Not to be disappointed.

> Greek: θέλεις οὖν γνῶναι, εἰ ὠφέλησαι; φέρε σου τὰ δόγματα, φιλόσοφε. τίς ἐπαγγελία ὀρέξεως; μὴ ἀποτυγχάνειν. τίς ἐκκλίσεως;

[¶20] What of aversion? Not to be incurred. Come, do we fulfil this promise? Tell me the truth; but, if you falsify, I will tell it to you. The other day, when your audience came but coldly together, and did not receive what you said with acclamations of applause, you went away dejected.

> Greek: μὴ περιπίπτειν. ἄγε, πληροῦμεν αὐτῶν τὴν ἐπαγγελίαν; εἰπέ μοι τἀληθῆ· ἂν δὲ ψεύσῃ, ἐρῶ σοι· πρῴην ψυχρότερόν σου τῶν ἀκροατῶν συνελθόντων καὶ μὴ ἐπιβοησάντων σοι τεταπεινωμένος ἐξῆλθες·

[¶21] Again, the other day when you were praised, you went about asking everybody, “What did you think of me?” “Upon my life, sir, it was prodigious.”

> Greek: πρῴην ἐπαινεθεὶς περιήρχου καὶ πᾶσιν ἔλεγες τί σοι ἔδοξα; θαυμαστῶς, κύριε, τὴν ἐμήν σοι σωτηρίαν. πῶς δʼ εἶπον ἐκεῖνο; τὸ ποῖον; ὅπου διέγραψα τὸν Πᾶνα καὶ τὰς Νύμφας.

[¶22] “But how did I express myself upon that subject?” “Which?” “Where I gave a description of Pan and the Nymphs.”

> Greek: ὑπερφυῶς. εἶτά μοι λέγεις, ἐν ὀρέξει καὶ ἐκκλίσει κατὰ φύσιν ἀναστρέφῃ; ὕπαγε, ἄλλον πεῖθε.

[¶23] “Most excellently.” And do you tell me, after this, that you regulate your desires and aversions conformably to Nature? Get you gone! Persuade somebody else. Did not you, the other day, praise a man contrary to your own opinion?

> Greek: τὸν δεῖνα δὲ πρῴην οὐκ ἐπῄνεις παρὰ τὸ σοὶ φαινόμενον; τὸν δεῖνα δʼ οὐκ ἐκολάκευες τὸν συγκλητικόν; ἤθελές σου τὰ παιδία εἶναι τοιαῦτα; — μὴ γένοιτο.

[¶24] Did not you flatter a certain senator? Yet would you wish your own children to be like him? “Heaven forbid!” Why then did you praise and cajole him? “He is an ingenuous young man, and attentive to discourses.” How so?

> Greek: — τίνος οὖν ἕνεκα ἐπῄνεις καὶ περιεῖπες αὐτόν; — εὐφυὴς νεανίσκος καὶ λόγων ἀκουστικός. — πόθεν τοῦτο; — ἐμὲ θαυμάζει. — εἴρηκας τὴν ἀπόδειξιν. εἶτα τί δοκεῖ σοι; αὐτοί σου οὗτοι οὐ καταφρονοῦσιν λεληθότως;

[¶25] “He admires me.” Now indeed you have produced your proof. After all, what do you think? Do not these very people secretly despise you? When a man conscious of no good action or intention finds some philosopher saying, “You are a great genius, and of a frank and candid disposition,” what do you think he says, but, “This man has some need of me”?

> Greek: ὅταν οὖν ἄνθρωπος συνειδὼς ἑαυτῷ μηθὲν ἀγαθὸν μήτε πεποιηκότι μήτʼ ἐνθυμουμένῳ εὕρῃ φιλόσοφον τὸν λέγοντα μεγαλοφυὴς καὶ ἁπλοῦς καὶ ἀκέραιος, τί δοκεῖς ἄλλο αὐτὸν λέγειν ἢ οὗτός τινά ποτέ μου χρείαν ἔχει;

[¶26] Pray tell me what mark of a great genius he has shown. You see he has long conversed with you, has heard your discourses, has attended your lectures. Has he turned his attention to himself?

> Greek: ἢ εἰπέ μοι, τί μεγαλοφυοῦς ἔργον ἐπιδέδεικται; ἰδοὺ σύνεστί σοι τοσούτῳ χρόνῳ, διαλεγομένου σου ἀκήκοεν, ἀναγιγνώσκοντος ἀκήκοεν. κατέσταλται, ἐπέστραπται ἐφʼ αὑτόν; ᾔσθηται, ἐν οἵοις κακοῖς ἐστιν; ἀποβέβληκεν οἴησιν; ζητεῖ τὸν διδάξοντα;

[¶27] Has he perceived his own faults? Has he thrown off his conceit? Does he seek an instructor? “Yes, he does.” An instructor how to live? No, fool, but how to talk; for it is upon this account that he admires you. Hear what he says: “This man writes with very great art, and much more finely than Dion.”

> Greek: — ζητεῖ, φησί. — τὸν διδάξοντα, πῶς δεῖ βιοῦν; οὔ, μωρέ· ἀλλὰ πῶς δεῖ φράζειν· τούτου γὰρ ἕνεκα καὶ σὲ θαυμάζει. ἄκουσον αὐτοῦ, τίνα λέγει. οὗτος ὁ ἄνθρωπος πάνυ τεχνικώτατα γράφει, Δίωνος πολὺ κάλλιον. ὅλον ἄλλο ἐστίν.

[¶28] That is quite another thing. Does he say, This is a modest, faithful, calm person? But if he said this too, I would ask him, if be is faithful, what it is to be faithful? And if he could not tell, I would add, “First learn the meaning of what you say, and then speak.”

> Greek: μή τι λέγει ὁ ἄνθρωπος αἰδήμων ἐστίν, οὗτος πιστός ἐστιν, οὗτος ἀτάραχός ἐστιν; εἰ δὲ καὶ ἔλεγεν, εἶπον ἂν αὐτῷ ἐπειδὴ οὗτος πιστός ἐστιν, οὗτος ὁ πιστὸς τί ἐστιν; καὶ εἰ μὴ εἶχεν εἰπεῖν, προσέθηκα ἂν ὅτι πρῶτον μάθε, τί λέγεις, εἶθʼ οὕτως λέγε.

[¶29] While you are in this bad disposition, then, and gaping after applauders, and counting your hearers, can you be of benefit to others? “To-day I had many more hearers.” “Yes, many; we think there were five hundred.” “You say nothing; estimate them at a thousand.” “Dion never had so great an audience.” “How should he?” “And they have a fine taste for discourses.” “What is excellent, sir, will move even a stone.”

> Greek: οὕτως οὖν κακῶς διακείμενος καὶ χάσκων περὶ τοὺς ἐπαινέσοντας καὶ ἀριθμῶν τοὺς ἀκούοντάς σου θέλεις ἄλλους ὠφελεῖν; σήμερόν μου πολλῷ πλείονες ἤκουσαν. ναί, πολλοί. δοκοῦμεν ὅτι πεντακόσιοι. οὐδὲν λέγεις· θὲς αὐτοὺς χιλίους. Δίωνος οὐδέποτʼ ἤκουσαν τοσοῦτοι. πόθεν αὐτῷ; καὶ κομψῶς αἰσθάνονται λόγων.

[¶30] Here is the language of a philosopher! Here is the disposition of one who is to be beneficial to mankind! Here is the man, attentive to discourses, who has read the works of the Socratic philosophers, as such; not as if they were the writings of orators, like Lysias and Isocrates! “have often wondered by what arguments—” No; “By what argument;”

> Greek: τὸ καλόν, κύριε, καὶ λίθον κινῆσαι δύναται. ἰδοὺ φωναὶ φιλοσόφου, ἰδοὺ διάθεσις ὠφελήσοντος ἀνθρώπους· ἰδοὺ ἀκηκοὼς ἄνθρωπος λόγου, ἀνεγνωκὼς τὰ Σωκρατικὰ ὡς Σωκρατικά, οὐχὶ δʼ ὡς Λυσίου καὶ Ἰσοκράτους. πολλάκις ἐθαύμασα, τίσιν ποτὲ λόγοις. οὔ· ἀλλὰ τίνι ποτὲ λόγῳ· τοῦτʼ ἐκείνου λειότερον.

[¶31] that is the more perfectly accurate expression. Is this to have read them any otherwise than as you read little pieces of poetry? If you read them as you ought, you would not dwell on such trifles, but would rather consider such a passage as this: “Anytus and Melitus may kill, but they cannot hurt me.” And “am always so disposed as to defer to none of my friends, but to that reason which, after examination, appears to me to be the best.”

> Greek: μὴ γὰρ ἄλλως αὐτὰ ἀνεγνώκατε ἢ ὡς ᾠδάρια; ὡς εἴ γε ἀνεγιγνώσκετε ὡς δεῖ, οὐκ ἂν πρὸς τούτοις ἐγίνεσθε, ἀλλʼ ἐκεῖνο μᾶλλον ἐβλέπετε ἐμὲ δʼ Ἄνυτος καὶ Μέλητος ἀποκτεῖναι μὲν δύνανται, βλάψαι δʼ οὔ καὶ ὅτι ὡς ἐγὼ ἀ[ι]εὶ τοιοῦτος οἷος μηδενὶ προσέχειν τῶν ἐμῶν ἢ τῷ λόγῳ, ὃς ἄν μοι σκοπουμένῳ βέλτιστος φαίνηται.

[¶32] Hence, whoever heard Socrates say, “know, or teach anything”? But he sent different people to different instructors; they came to him, desiring to be introduced to the philosophers;

> Greek: διὰ τοῦτο τίς ἤκουσέ ποτε Σωκράτους λέγοντος ὅτι οἶδά τι καὶ διδάσκω; ἀλλὰ ἄλλον ἀλλαχοῦ ἔπεμπεν. τοιγαροῦν ἤρχοντο πρὸς αὐτὸν ἀξιοῦντες φιλοσόφοις ὑπʼ αὐτοῦ συσταθῆναι κἀκεῖνος ἀπῆγεν καὶ συνίστανεν.

[¶33] and he took them and introduced them. No; but [you think] as he accompanied them he used to give them such advice as this: “Hear me discourse to-day at the house of Quadratus.” Why should I hear you? Have you a mind to show me how finely you put words together, sir?

> Greek: οὔ· ἀλλὰ προσπέμπων ἔλεγεν ἄκουσόν μου σήμερον διαλεγομένου ἐν τῇ οἰκίᾳ τῇ Κοδράτου. τί σου ἀκούσω; ἐπιδεῖξαί μοι θέλεις, ὅτι κομψῶς συντιθεῖς τὰ ὀνόματα; συντιθεῖς, ἄνθρωπε· καὶ τί σοι ἀγαθόν ἐστιν;

[¶34] And what good does that do you? “But praise me.” What do you mean by praising you? “Say, Incomparable! prodigious!” Well; I do say it. But if praise be that which the philosophers call by the appellation of good, what have I to praise you for? If it be good to speak well, teach me, and I will praise you.

> Greek: ἀλλʼ ἐπαίνεσόν με. τί λέγεις τὸ ἐπαίνεσον; εἰπέ μοι οὐᾶ καὶ θαυμαστῶς. ἰδοὺ λέγω. εἰ δʼ ἐστὶν ἔπαινος ἐκεῖνο, ὅ τι ποτὲ λέγουσιν οἱ φιλόσοφοι τῶν ἐν τῇ τοῦ ἀγαθοῦ κατηγορίᾳ, τί σε ἔχω ἐπαινέσαι; εἰ ἀγαθόν ἐστι τὸ φράζειν ὀρθῶς, δίδαξόν με καὶ ἐπαινέσω.

[¶35] “What, then; ought these things to be heard without pleasure?” By no means. I do not hear even a harper without pleasure; but am I therefore to devote myself to playing upon the harp? Hear what Socrates says to his judges: “It would not be decent for me to appear before you, at this age, composing speeches like a boy.” Like a boy, he says.

> Greek: τί οὖν; ἀηδῶς δεῖ τῶν τοιούτων ἀκούειν; μὴ γένοιτο. ἐγὼ μὲν οὐδὲ κιθαρῳδοῦ ἀηδῶς ἀκούω· μή τι οὖν τούτου ἕνεκα κιθαρῳδεῖν με δεῖ στάντα; ἄκουσον, τί λέγει Σωκράτης· οὐδὲ γὰρ ἂν πρέποι, ὦ ἄνδρες, τῇδε τῇ ἡλικίᾳ ὥσπερ μειρακίῳ πλάττοντι λόγους εἰς ὑμᾶς εἰσιέναι. ὥσπερ μειρακίῳ φησίν.

[¶36] For it is, without doubt, a pretty accomplishment to select words and place them together, and then to read or speak them gracefully in public; and in the midst of the discourse to observe that “he vows by all that is good, there are but few capable of these things.”

> Greek: ἔστι γὰρ τῷ ὄντι κομψὸν τὸ τεχνίον ἐκλέξαι ὀνομάτια καὶ ταῦτα συνθεῖναι καὶ παρελθόντα εὐφυῶς ἀναγνῶναι ἢ εἰπεῖν καὶ μεταξὺ ἀναγιγνώσκοντα ἐπιφθέγξασθαι ὅτι τούτοις οὐ πολλοὶ δύνανται παρακολουθεῖν, μὰ τὴν ὑμετέραν σωτηρίαν.

[¶37] But does a philosopher apply to people to hear him? Does he not attract those who are fitted to receive benefit from him, in the same manner as the sun or their necessary food does? What physician applies to anybody to be cured by him? (Though now indeed I hear that the physicians at Rome apply for patients; but in my time they were applied to.)

> Greek: φιλόσοφος δʼ ἐπʼ ἀκρόασιν παρακαλεῖ;— οὐχὶ δʼ ὡς ὁ ἥλιος ἄγει αὐτὸς ἐφʼ ἑαυτὸν τὴν τροφήν, οὕτως δὲ καὶ οὗτος ἄγει τοὺς ὠφεληθησομένους; ποῖος ἰατρὸς παρακαλεῖ, ἵνα τις ὑπʼ αὐτοῦ θεραπευθῇ; καίτοι νῦν ἀκούω ὅτι καὶ οἱ ἰατροὶ παρακαλοῦσιν ἐν Ῥώμῃ· πλὴν ἐπʼ ἐμοῦ παρεκαλοῦντο.

[¶38] “I apply to you to come and hear that you are in a bad way, and that you take care of everything but what you ought; that you know not what is good or evil, and are unfortunate and unhappy.” A fine application! And yet, unless the discourse of a philosopher has this effect, both that and the speaker are lifeless.

> Greek: παρακαλῶ σε ἐλθόντα ἀκοῦσαι, ὅτι σοι κακῶς ἐστι καὶ πάντων μᾶλλον ἐπιμελῇ ἢ οὗ δεῖ σε ἐπιμελεῖσθαι καὶ ὅτι ἀγνοεῖς τὰ ἀγαθὰ καὶ τὰ κακὰ καὶ κακοδαίμων εἶ καὶ δυστυχής. κομψὴ παράκλησις. καὶ μὴν ἂν μὴ ταῦτα ἐμποιῇ ὁ τοῦ φιλοσόφου λόγος, νεκρός ἐστι καὶ αὐτὸς καὶ ὁ λέγων.

[¶39] Rufus used to say, “If you are at leisure to praise me, I speak to no purpose.” And indeed he used to speak in such a manner, that each of us who heard him supposed that some person had accused us to him; he so precisely hit upon what was done by us, and placed the faults of every one before his eyes.

> Greek: εἴωθε λέγειν ὁ Ῥοῦφος εἰ εὐσχολεῖτε ἐπαινέσαι με, ἐγὼ δʼ οὐδὲν λέγω. τοιγαροῦν οὕτως ἔλεγεν, ὥσθʼ ἕκαστον ἡμῶν καθήμενον οἴεσθαι, ὅτι τίς ποτε αὐτὸν διαβέβληκεν· οὕτως ἥπτετο τῶν γιγνομένων, οὕτως πρὸ ὀφθαλμῶν ἐτίθει τὰ ἑκάστου κακά.

[¶40] The school of a philosopher is a surgery. You are not to go out of it with pleasure, but with pain; for you do not come there in health; but one of you has a dislocated shoulder; another, an abscess; a third, a fistula; a fourth, the headache.

> Greek: ἰατρεῖόν ἐστιν, ἄνδρες, τὸ τοῦ φιλοσόφου σχολεῖον· οὐ δεῖ ἡσθέντας ἐξελθεῖν, ἀλλʼ ἀλγήσαντας. ἔρχεσθε γὰρ οὐχ ὑγιεῖς, ἀλλʼ ὁ μὲν ὦμον ἐκβεβληκώς, ὁ δʼ ἀπόστημα ἔχων, ὁ δὲ σύριγγα, ὁ δὲ κεφαλαλγῶν.

[¶41] And am I, then, to sit uttering pretty, trifling thoughts and little exclamations, that, when you have praised me, you may each of you go away with the same dislocated shoulder, the same aching head, the same fistula. and the same abscess that you brought?

> Greek: εἶτʼ ἐγὼ καθίσας ὑμῖν λέγω νοημάτια καὶ ἐπιφωνημάτια, ἵνʼ ὑμεῖς ἐπαινέσαντές με ἐξέλθητε, ὁ μὲν τὸν ὦμον ἐκφέρων οἷον εἰσήνεγκεν, ὁ δὲ τὴν κεφαλὴν ὡσαύτως ἔχουσαν, ὁ δὲ τὴν σύριγγα, ὁ δὲ τὸ ἀπόστημα;

[¶42] And is it for this that young men are to travel? And do they leave their parents, their friends, their relations, and their estates, that they may praise you while you are uttering little exclamations? Was this the practice of Socrates; of Zeno; of Cleanthes? What then!

> Greek: εἶτα τούτου ἕνεκα ἀποδημήσωσιν ἄνθρωποι νεώτεροι καὶ τοὺς γονεῖς τοὺς αὑτῶν ἀπολίπωσιν καὶ τοὺς φίλους καὶ τοὺς συγγενεῖς καὶ τὸ κτησίδιον, ἵνα σοι οὐᾶ φῶσιν ἐπιφωνημάτια λέγοντι; τοῦτο Σωκράτης ἐποίει, τοῦτο Ζήνων, τοῦτο Κλεάνθης;

[¶43] is there not in speaking a style and manner of exhortation? Who denies it? Just as there is a manner of confutation and of instruction. But who ever, therefore, added that of ostentation for a fourth?

> Greek: τί οὖν; οὐκ ἔστιν ὁ προτρεπτικὸς χαρακτήρ; — τίς γὰρ οὐ λέγει; ὡς ὁ ἐλεγκτικός, ὡς ὁ διδασκαλικός. τίς οὖν πώποτε τέταρτον εἶπεν μετὰ τούτων τὸν ἐπιδεικτικόν;

[¶44] For in what doth the hortatory manner consist? In being able to show, to one and all, the contradictions in which they are involved; and that they care for everything rather than what they mean to care for; for they mean the things conducive to happiness, but they seek them where they are not to be found.

> Greek: τίς γάρ ἐστιν ὁ προτρεπτικός; δύνασθαι καὶ ἑνὶ καὶ πολλοῖς δεῖξαι τὴν μάχην ἐν ᾗ κυλίονται· καὶ ὅτι μᾶλλον πάντων φροντίζουσιν ἢ ὧν θέλουσιν. θέλουσι μὲν γὰρ τὰ πρὸς εὐδαιμονίαν φέροντα, ἀλλαχοῦ δʼ αὐτὰ ζητοῦσι.

[¶45] To effect this, must a thousand seats be placed, and an audience invited; and you, in a fine robe or cloak, ascend the rostrum, and describe the death of Achilles? Forbear, for Heaven’s sake! to bring, so far as you are able, good works and practices into disgrace.

> Greek: τοῦτο ἵνα γένηται, δεῖ τεθῆναι χίλια βάθρα καὶ παρακληθῆναι τοὺς ἀκουσομένους καὶ σὲ ἐν κομψῷ στολίῳ ἢ τριβωναρίῳ ἀναβάντα ἐπὶ πούλβινον διαγράφειν, πῶς Ἀχιλλεὺς ἀπέθανεν; παύσασθε, τοὺς θεοὺς ὑμῖν, καλὰ ὀνόματα καὶ πράγματα καταισχύνοντες, ὅσον ἐφʼ ἑαυτοῖς.

[¶46] Nothing, to be sure, gives more force to exhortation than when the speaker shows that he has need of the hearers;

> Greek: οὐδὲν προτρεπτικώτερον ἢ ὅταν ὁ λέγων ἐμφαίνῃ τοῖς ἀκούουσιν ὅτι χρείαν αὐτῶν ἔχει.

[¶47] but tell me who, when he hears you reading or speaking, is solicitous about himself; or turns his attention upon himself; or says, when he is gone away, “The philosopher hit me well”?

> Greek: ἢ εἰπέ μοι, τίς ἀκούων ἀναγιγνώσκοντός σου ἢ διαλεγομένου περὶ αὑτοῦ ἠγωνίασεν ἢ ἐπεστράφη· εἰς αὑτὸν ἢ ἐξελθὼν εἶπεν ὅτι καλῶς μου ἥψατο ὁ φιλόσοφος· οὐκέτι δεῖ ταῦτα ποιεῖν;

[¶48] Instead of this, even though you are in high vogue, one hearer merely remarks to another, “He spoke finely about Xerxes!” “No,” says the other; “but on the battle of Thermopylae!” Is this the audience for a philosopher?

> Greek: οὐχὶ δʼ, ἂν λίαν εὐδοκιμῇς, λέγει πρός τινα κομψῶς ἔφρασεν τὰ περὶ τὸν Ξέρξην, ἄλλος οὔ· ἀλλὰ τὴν ἐπὶ Πύλαις μάχην; τοῦτό ἐστιν ἀκρόασις φιλοσόφου;

[¶49] 24. Let not another’s disobedience to Nature become an ill to you; for you were not born to be depressed and unhappy with others, but to be happy with them.

> Greek: 24. τὸ ἄλλου παρὰ φύσιν σοὶ κακὸν μὴ γινέσθω· οὐ γὰρ συνταπεινοῦσθαι πέφυκας οὐδὲ συνατυχεῖν, ἀλλὰ συνευτυχεῖν.

[¶50] And if any is unhappy, remember that he is so for himself; for God made all men to enjoy felicity and peace.

> Greek: ἂν δέ τις ἀτυχῇ, μέμνησο, ὅτι παρʼ αὑτὸν ἀτυχεῖ. ὁ γὰρ θεὸς πάντας ἀνθρώπους ἐπὶ τὸ εὐδαιμονεῖν, ἐπὶ τὸ εὐσταθεῖν ἐποίησεν.

[¶51] He hath furnished all with means for this purpose; having given them some things for their own, others not for their own. Whatever is subject to restraint, compulsion, or deprivation is not their own; whatever is not subject to restraint is their own. And the essence of good and evil he has placed in things which are our own, as it became him who provides for, and protects us, with paternal care.

> Greek: πρὸς τοῦτο ἀφορμὰς ἔδωκεν, τὰ μὲν ἴδια δοὺς ἑκάστῳ, τὰ δʼ ἀλλότρια· τὰ μὲν κωλυτὰ καὶ ἀφαιρετὰ καὶ ἀναγκαστὰ οὐκ ἴδια, τὰ δʼ ἀκώλυτα ἴδια· τὴν δʼ οὐσίαν τοῦ ἀγαθοῦ καὶ τοῦ κακοῦ, ὥσπερ ἦν ἄξιον τὸν κηδόμενον ἡμῶν καὶ πατρικῶς προιστάμενον, ἐν τοῖς ἰδίοις.

[¶52] “But I have parted with such a one, and he is therefore in grief.” And why did he esteem what belonged to another his own?

> Greek: ἀλλʼ ἀποκεχώρηκα τοῦ δεῖνος καὶ ὀδυνᾶται. διὰ τί γὰρ τὰ ἀλλότρια ἴδια ἡγήσατο; διὰ τί, ὅτε σε βλέπων ἔχαιρεν, οὐκ ἐπελογίζετο, ὅτι θνητὸς εἶ, ἀποδημητικὸς εἶ; τοιγαροῦν τίνει δίκας τῆς αὑτοῦ μωρίας.

[¶53] Why did he not consider, while he was happy in seeing you, that you are mortal, that you are liable to change your abode? Therefore he bears the punishment of his own folly. But to what purpose, or for what cause, do you too suffer depression of spirits? Have you not studied these things? Like trifling, silly women, have you regarded the things you took delight in, the places, the persons, the conversations, as if they were to last for ever;

> Greek: σὺ δʼ ἀντὶ τίνος; ἐπὶ τί κλάεις σεαυτόν; ἢ οὐδὲ σὺ ταῦτα ἐμελέτησας, ἀλλʼ ὡς τὰ γύναια τὰ οὐδενὸς ἄξια πᾶσιν οἷς ἔχαιρες ὡς ἀ[ι]εὶ συνεσόμενος συνῆς, τοῖς τόποις, τοῖς ἀνθρώποις, ταῖς διατριβαῖς; καὶ νῦν κλαίων ἐκάθισας, ὅτι μὴ τοὺς αὐτοὺς βλέπεις καὶ ἐν τοῖς αὐτοῖς τόποις διατρίβεις.

[¶54] and do you now sit crying, because you do not see the same people, nor live in the same place?

> Greek: τούτου γὰρ ἄξιος εἶ, ἵνα καὶ τῶν κοράκων καὶ κορωνῶν ἀθλιώτερος ᾖς, οἷς ἔξεστιν ἵπτασθαι, ὅπου θέλουσιν, καὶ μετοικοδομεῖν τὰς νεοσσιὰς καὶ τὰ πελάγη διαπερᾶν μὴ στένουσιν μηδὲ ποθοῦσι τὰ πρῶτα.

[¶55] Indeed, you deserve to be so overcome, and thus to become more wretched than ravens or crows, which, without groaning or longing for their former state, can fly where they will, build their nests in another place, and cross the seas. “Ay, but this happens from their want of reason.”

> Greek: — ναί· ἀλλʼ ὑπὸ τοῦ ἄλογα εἶναι πάσχει αὐτά. — ἡμῖν οὖν λόγος ἐπὶ ἀτυχίᾳ καὶ κακοδαιμονίᾳ δέδοται ὑπὸ τῶν θεῶν, ἵνʼ ἄθλιοι, ἵνα πενθοῦντες διατελῶμεν;

[¶56] Was reason then given to us by the gods for the purpose of unhappiness and misery, to make us live wretched and lamenting? Oh, by all means, let every one be deathless! Let nobody go from home! Let us never go from home ourselves, but remain rooted to a spot, like plants!

> Greek: ἢ πάντες ἔστωσαν ἀθάνατοι καὶ μηδεὶς ἀποδημείτω, μηδʼ ἡμεῖς ποῦ ἀποδημῶμεν, ἀλλὰ μένωμεν ὡς τὰ φυτὰ προσερριζωμένοι· ἂν δέ τις ἀποδημήσῃ τῶν συνήθων, καθήμενοι κλαίωμεν καὶ πάλιν, ἂν ἔλθῃ, ὀρχώμεθα καὶ κροτῶμεν ὡς τὰ παιδία;

[¶57] And if any of our acquaintance should quit his abode, let us sit and cry;

> Greek: οὐκ ἀπογαλακτίσομεν ἤδη ποθʼ ἑαυτοὺς καὶ μεμνησόμεθα ὧν ἠκούσαμεν παρὰ τῶν φιλοσόφων;

[¶58] and when he comes back, let us dance and clap our hands like children. Shall we never wean ourselves, and remember what we have heard from the philosophers,—unless we have heard them only as juggling enchanters,—that the universe is one great city, and the substance one of which it is formed; that there must necessarily be a certain rotation of things;

> Greek: εἴ γε μὴ ὡς ἐπαοιδῶν αὐτῶν ἠκούομεν, ὅτι ὁ κόσμος οὗτος μία πόλις ἐστὶ καὶ ἡ οὐσία, ἐξ ἧς δεδημιούργηται, μία καὶ ἀνάγκη περίοδόν τινα εἶναι καὶ παραχώρησιν ἄλλων ἄλλοις καὶ τὰ μὲν διαλύεσθαι, τὰ δʼ ἐπιγίνεσθαι, τὰ μὲν μένειν ἐν τῷ αὐτῷ, τὰ δὲ κινεῖσθαι.

[¶59] that some must give way to others, some be dissolved, and others rise in their stead; some remain in the same situation, and others be moved; but that all is full of beloved ones, first of the gods, and then of men, by nature endeared to each other;

> Greek: πάντα δὲ φίλων μεστά, πρῶτα μὲν θεῶν, εἶτα καὶ ἀνθρώπων φύσει πρὸς ἀλλήλους ᾠκειωμένων· καὶ δεῖ τοὺς μὲν παρεῖναι ἀλλήλοις, τοὺς δʼ ἀπαλλάττεσθαι, τοῖς μὲν συνοῦσι χαίροντας, τοῖς δʼ ἀπαλλαττομένοις μὴ ἀχθομένους.

[¶60] that some must be separated, others live together, rejoicing in the present, and not grieving for the absent; and that man, besides a natural greatness of mind and contempt of things independent on his own will, is likewise formed not to be rooted to the earth, but to go at different times to different places;

> Greek: ὁ δʼ ἄνθρωπος πρὸς τῷ φύσει μεγαλόφρων εἶναι καὶ πάντων τῶν ἀπροαιρέτων καταφρονητικὸς ἔτι κἀκεῖνο ἔσχηκε τὸ μὴ ἐρριζῶσθαι μηδὲ προσπεφυκέναι τῇ γῇ, ἀλλὰ ἄλλοτʼ ἐπʼ ἄλλους ἵεσθαι τόπους ποτὲ μὲν χρειῶν τινων ἐπειγουσῶν, ποτὲ δὲ καὶ αὐτῆς τῆς θέας ἕνεκα.

[¶61] sometimes on urgent occasions, and sometimes merely for the sake of observation. Such was the case of Odysseus, who
Saw the cities and watched the habits of various men;
—H. and, even before him, of Hercules, to travel over the habitable world,
Observing manners, good or ill, of men;

> Greek: καὶ τῷ Ὀδυσσεῖ τὸ συμβὰν τοιοῦτόν τι ἦν· πολλῶν δʼ ἀνθρώπων ἴδεν ἄστεα καὶ νόον ἔγνω· καὶ ἔτι πρόσθεν τῷ Ἡρακλεῖ περιελθεῖν τὴν οἰκουμένην ὅλην ἀνθρώπων ὕβριν τε καὶ εὐνομίην ἐφορῶντα καὶ τὴν μὲν ἐκβάλλοντα καὶ καθαίροντα, τὴν δʼ ἀντεισάγοντα.

[¶62] to expel and clear away the one, and, in its stead, to introduce the other. Yet how many friends do you not think he must have at Thebes; how many at Argos; how many at Athens; and how many did he acquire in his travels? He married, too, when he thought it a proper time, and became a father, and then quitted his children;

> Greek: καίτοι πόσους οἴει φίλους ἔσχεν ἐν Θήβαις, πόσους ἐν Ἄργει, πόσους ἐν Ἀθήναις, πόσους δὲ περιερχόμενος ἐκτήσατο, ὅς γε καὶ ἐγάμει, ὅπου καιρὸς ἐφάνη αὐτῷ, καὶ ἐπαιδοποιεῖτο καὶ τοὺς παῖδας ἀπέλειπεν οὐ στένων οὐδὲ ποθῶν οὐδʼ ὡς ὀρφανοὺς ἀφιείς;

[¶63] not lamenting and longing for them, nor as if he had left them orphans;

> Greek: ᾔδει γάρ, ὅτι οὐδείς ἐστιν ἄνθρωπος ὀρφανός, ἀλλὰ πάντων ἀ[ι]εὶ καὶ διηνεκῶς ὁ πατήρ ἐστιν ὁ κηδόμενος.

[¶64] for he knew that no human creature is an orphan, but that there is a father who always, and without intermission, takes care of all. For he had not merely heard it as matter of talk, that Zeus was the Father of Mankind; but he esteemed and called him his own Father, and performed all that he did with a view to him.

> Greek: οὐ γὰρ μέχρι λόγου ἠκηκόει, ὅτι πατήρ ἐστιν ὁ Ζεὺς τῶν ἀνθρώπων, ὅς γε καὶ αὑτοῦ πατέρα ᾤετο αὐτὸν καὶ ἐκάλει καὶ πρὸς ἐκεῖνον ἀφορῶν ἔπραττεν ἃ ἔπραττεν. τοιγάρτοι πανταχοῦ ἐξῆν αὐτῷ διάγειν εὐδαιμόνως.

[¶65] Hence he was, in every place, able to live happy. But it is never possible to make happiness consistent with a longing after what is not present. For true happiness implies the possession of all which is desired, as in case of satiety with food;

> Greek: οὐδέποτε δʼ ἐστὶν οἷόν τʼ εἰς τὸ αὐτὸ ἐλθεῖν εὐδαιμονίαν καὶ πόθον τῶν οὐ παρόντων τὸ γὰρ εὐδαιμονοῦν ἀπέχειν δεῖ πάντα ἃ θέλει, πεπληρωμένῳ τινὶ ἐοικέναι· οὐ δίψος δεῖ προσεῖναι αὐτῷ, οὐ λιμόν.

[¶66] there must be no thirst, no hunger. “But Odysseus longed for his wife, and sat weeping on a rock.” Why do you regard Homer and his fables in everything? Or, if Odysseus really did weep, what was he but a wretched man?

> Greek: — ἀλλʼ ὁ Ὀδυσσεὺς ἐπεπόνθει πρὸς τὴν γυναῖκα καὶ ἔκλαιεν ἐπὶ πέτρα[ι]ς καθεζόμενος. — σὺ δʼ Ὁμήρῳ πάντα προσέχεις καὶ τοῖς μύθοις αὐτοῦ; ἢ εἰ ταῖς ἀληθείαις ἔκλαεν, τί ἄλλο ἢ ἐδυστύχει; τίς δὲ καλός τε καὶ ἀγαθὸς δυστυχεῖ;

[¶67] But what wise and good man is wretched? The universe is surely but ill governed, if Zeus does not take care that his subjects may be happy like himself. But these are unlawful and profane thoughts;

> Greek: τῷ ὄντι κακῶς διοικεῖται τὰ ὅλα, εἰ μὴ ἐπιμελεῖται ὁ Ζεὺς τῶν ἑαυτοῦ πολιτῶν, ἵνʼ ὦσιν ὅμοιοι αὐτῷ, εὐδαίμονες. ἀλλὰ ταῦτα οὐ θεμιτὰ οὐδʼ ὅσια ἐνθυμηθῆναι,

[¶68] and Odysseus, if he did indeed cry and bewail himself, was not a good man. For who can be a good man who does not know what he is? And who knows this, and yet forgets that all things made are perishable; and that it is not possible for man and man always to live together?

> Greek: ἀλλʼ ὁ Ὀδυσσεύς, εἰ μὲν ἔκλαεν καὶ ὠδύρετο, οὐκ ἦν ἀγαθός. τίς γὰρ ἀγαθός ἐστιν ὁ οὐκ εἰδώς, ὅς ἐστιν; τίς δʼ οἶδεν ταῦτα ἐπιλελησμένος, ὅτι φθαρτὰ τὰ γενόμενα καὶ ἄνθρωπον ἀνθρώπῳ συνεῖναι οὐ δυνατὸν ἀεί;

[¶69] What then? To desire impossibilities is base and foolish; it is the behavior of a stranger [to the world];

> Greek: τί οὖν; τῶν μὴ δυνατῶν ἐφίεσθαι ἀνδραποδῶδες, ἠλίθιον, ξένου θεομαχοῦντος, ὡς μόνον οἷόν τε, τοῖς δόγμασι τοῖς ἑαυτοῦ.

[¶70] of one who fights against God in the only way he can, by holding false principles. “But my mother grieves when she does not see me.” And why has she not learned these doctrines? I do not say that care ought not to be taken that she may not lament;

> Greek: ἀλλʼ ἡ μήτηρ μου στένει μὴ ὁρῶσά με.— διὰ τί γὰρ οὐκ ἔμαθεν τούτους τοὺς λόγους; καὶ οὐ τοῦτό φημι, ὅτι οὐκ ἐπιμελητέον τοῦ μὴ οἰμώζειν αὐτήν, ἀλλʼ ὅτι οὐ δεῖ θέλειν τὰ ἀλλότρια ἐξ ἅπαντος.

[¶71] but that we are not to insist absolutely upon what is not in our own power. Now, the grief of another is not in my power; but my own grief is. I will therefore absolutely suppress my own, for that is in my power;

> Greek: λύπη δʼ ἡ ἄλλου ἀλλότριόν ἐστιν, ἡ δʼ ἐμὴ ἐμόν. ἐγὼ οὖν τὸ μὲν ἐμὸν παύσω ἐξ ἅπαντος, ἐπʼ ἐμοὶ γάρ ἐστιν· τὸ δʼ ἀλλότριον πειράσομαι κατὰ δύναμιν, ἐξ ἅπαντος δʼ οὐ πειράσομαι.

[¶72] and I will endeavor to suppress another’s grief so far as I am able; but I will not insist upon it absolutely, otherwise I shall fight against God; I shall resist Zeus, and oppose him in the administration of the universe; and not only my children’s children will bear the punishment of this disobedience and fighting against God, but I myself too,—starting, and full of perturbation, both in the day-time and in my nightly dreams;

> Greek: εἰ δὲ μή, θεομαχήσω, ἀντιθήσω πρὸς τὸν Δία, ἀντιδιατάξομαι αὐτῷ πρὸς τὰ ὅλα. καὶ τἀπίχειρα τῆς θεομαχίας ταύτης καὶ ἀπειθείας οὐ παῖδες παίδων ἐκτίσουσιν, ἀλλʼ αὐτὸς ἐγὼ μεθʼ ἡμέραν, νυκτὸς διὰ τῶν ἐνυπνίων ἐκπηδῶν, ταρασσόμενος, πρὸς πᾶσαν ἀπαγγελίαν τρέμων, ἐξ ἐπιστολῶν ἀλλοτρίων ἠρτημένην ἔχων τὴν ἐμαυτοῦ ἀπάθειαν.

[¶73] trembling at every message, and having my peace dependent on intelligence from others. “Somebody is come from Rome.” “trust no harm has happened.” Why, what harm can happen to you where you are not?

> Greek: ἀπὸ Ῥώμης τις ἥκει. μόνον μή τι κακόν. τί δὲ κακὸν ἐκεῖ σοι συμβῆναι δύναται, ὅπου μὴ εἶ; ἀπὸ τῆς Ἑλλάδος. μόνον μή τι κακόν. οὕτως σοι πᾶς τόπος δύναται δυστυχίας εἶναι αἴτιος.

[¶74] “From Greece.” “No harm, I hope.” Why, at this rate, every place may be the cause of misfortune to you.

> Greek: οὐχ ἱκανὸν ἐκεῖ σε ἀτυχεῖν, ὅπου αὐτὸς εἶ, ἀλλὰ καὶ πέραν θαλάσσης καὶ διὰ γραμμάτων; οὕτως ἀσφαλῶς σοι τὰ πράγματα ἔχει;

[¶75] Is it not enough for you to be unfortunate where you are, but it must happen beyond sea, too, and by letters? Such is the security of your condition! “But what if my friends there should be dead?”

> Greek: — τί οὖν, ἂν ἀποθάνωσιν οἱ ἐκεῖ φίλοι; — τί γὰρ ἂν ἄλλο ἢ οἱ θνητοὶ ἀπέθανον; ἢ πῶς ἅμα μὲν γηρᾶσαι θέλεις, ἅμα δὲ μηδενὸς τῶν στεργομένων μὴ [ε]ἰδεῖν θάνατον;

[¶76] What, indeed, but that those are dead who were born to die? Do you at once wish to grow old, and yet not to see the death of any one you love? Do you not know that, in a long course of time, many and various events must necessarily happen;

> Greek: οὐκ οἶσθʼ, ὅτι ἐν τῷ μακρῷ χρόνῳ πολλὰ καὶ ποικίλα ἀποβαίνειν ἀνάγκη, τοῦ μὲν πυρετὸν γενέσθαι κρείττονα, τοῦ δὲ λῃστήν, τοῦ δὲ τύραννον;

[¶77] that a fever must get the better of one, a highwayman of another, a tyrant of a third? For such is the world we live in; such they who live in it with us. Heats and colds, improper diet, journeys, voyages, winds, and various accidents destroy some, banish others;

> Greek: τοιοῦτο γὰρ τὸ περιέχον, τοιοῦτον οἱ συνόντες, ψύχη καὶ καύματα καὶ τροφαὶ ἀσύμμετροι καὶ ὁδοιπορίαι καὶ πλοῦς καὶ ἄνεμοι καὶ περιστάσεις ποικίλαι· τὸν μὲν ἀπώλεσαν, τὸν δʼ ἐξώρισαν, τὸν δʼ εἰς πρεσβείαν, ἄλλον δʼ εἰς στρατείαν ἐνέβαλον.

[¶78] destine one to an embassy, another to a camp. And now, pray, will you sit in consternation about all these things, lamenting, disappointed, wretched, dependent on another;

> Greek: κάθησο τοίνυν πρὸς πάντα ταῦτα ἐπτοημένος, πενθῶν, ἀτυχῶν, δυστυχῶν, ἐξ ἄλλου ἠρτημένος καὶ τούτου οὐχ ἑνός, οὐ δυεῖν, ἀλλὰ μυρίων ἐπὶ μυρίοις.

[¶79] and not on one or two only, but ten thousand times ten thousand? Is this what you have heard from the philosophers; this what you have learned? Do you not know what sort of a thing warfare is? One must keep guard, another go out for a spy, another even to battle.

> Greek: ταῦτα ἤκουες παρὰ τοῖς φιλοσόφοις, ταῦτʼ ἐμάνθανες; οὐκ οἶσθʼ, ὅτι στρατεία τὸ χρῆμά ἐστιν; τὸν μὲν δεῖ φυλάττειν, τὸν δὲ κατασκοπήσοντα ἐξιέναι, τὸν δὲ καὶ πολεμήσοντα· οὐχ οἷόν τʼ εἶναι πάντας ἐν τῷ αὐτῷ οὐδʼ ἄμεινον.

[¶80] It is neither possible, nor indeed desirable, that all should be in the same place; but you, neglecting to perform the orders of your General, complain whenever anything a little hard is commanded; and do not consider what influence you have on the army, so far as lies in your power. For, if all should imitate you, nobody will dig a trench, or throw up a rampart, or stand guard, or expose himself to danger;

> Greek: σὺ δʼ ἀφεὶς ἐκτελεῖν τὰ προστάγματα τοῦ στρατηγοῦ ἐγκαλεῖς, ὅταν τί σοι προσταχθῇ τραχύτερον, καὶ οὐ παρακολουθεῖς, οἷον ἀποφαίνεις, ὅσον ἐπὶ σοί, τὸ στράτευμα, ὅτι ἄν σε πάντες μιμήσωνται, οὐ τάφρον σκάψει τις, οὐ χάρακα περιβαλεῖ, οὐκ ἀγρυπνήσει, οὐ κινδυνεύσει, ἀλλὰ ἄχρηστος δόξει στρατεύεσθαι.

[¶81] but every one will appear useless to the expedition. Again, if you were a sailor in a voyage, suppose you were to fix upon one place, and there remain,—if it should be necessary to climb the mast, refuse to do it; if to run to the bow of the ship, refuse to do it! And what captain would tolerate you?

> Greek: πάλιν ἐν πλοίῳ ναύτης ἂν πλέῃς, μίαν χώραν κάτεχε καὶ ταύτην προσλιπάρει· ἂν δʼ ἐπὶ τὸν ἱστὸν ἀναβῆναι δέῃ, μὴ θέλε, ἂν εἰς τὴν πρῴραν διαδραμεῖν, μὴ θέλε· καὶ τίς ἀνέξεταί σου κυβερνήτης; οὐχὶ δʼ ὡς σκεῦος ἄχρηστον ἐκβαλεῖ, οὐδὲν ἄλλο ἢ ἐμπόδιον καὶ κακὸν παράδειγμα τῶν ἄλλων ναυτῶν;

[¶82] Would he not throw you overboard as a useless piece of goods and mere luggage,.and a bad example to the other sailors? Thus, also, in the present case; every one’s life is a warfare, and that long and various.

> Greek: οὕτως δὲ καὶ ἐνθάδε· στρατεία τίς ἐστιν ὁ βίος ἑκάστου καὶ αὕτη μακρὰ καὶ ποικίλη. τηρεῖν σε δεῖ τὸ τοῦ στρατιώτου καὶ τοῦ στρατηγοῦ πρὸς νεῦμα πράσσειν ἕκαστα·

[¶83] You must observe the duty of a soldier, and perform everything at the nod of your General, and even, if possible, divine what he would have done.

> Greek: εἰ οἷόν τε, μαντευόμενον ἃ θέλει. οὐδὲ γὰρ ὅμοιος ἐκεῖνος ὁ στρατηγὸς καὶ οὗτος οὔτε κατὰ τὴν ἰσχὺν οὔτε κατὰ τὴν τοῦ ἤθους ὑπεροχήν.

[¶84] For there is no comparison between the above-mentioned General and this whom you now obey, either in power or excellence of character. You are placed in an extensive command, and not in a mean post; your life is a perpetual magistracy? Do you not know that such a one must spend but little time on his affairs at home, but be much abroad, either commanding or obeying;

> Greek: τέταξαι ἐν πόλει ἡγεμονίᾳ καὶ οὐκ ἐν ταπεινῇ τινι χώρᾳ, ἀλλʼ ἀεὶ βουλευτής. οὐκ οἶσθʼ, ὅτι τὸν τοιοῦτον ὀλίγα μὲν δεῖ οἰκονομεῖν, τὰ πολλὰ δʼ ἀποδημεῖν ἄρχοντα ἢ ἀρχόμενον ἢ ὑπηρετοῦντά τινι ἀρχῇ ἢ στρατευόμενον ἢ δικάζοντα; εἶτά μοι θέλεις ὡς φυτὸν προσηρτῆσθαι τοῖς αὐτοῖς τόποις καὶ προσερριζῶσθαι;

[¶85] attending on the duties either of a magistrate, a soldier, or a judge? And now, pray, would you be fixed and rooted on the same spot, like a plant? “Why;

> Greek: — ἡδὺ γάρ ἐστιν. — τίς οὔ φησιν; ἀλλὰ καὶ ζωμὸς ἡδύς ἐστι καὶ γυνὴ καλὴ ἡδύ ἐστιν. τί ἄλλο λέγουσιν οἱ τέλος ποιούμενοι τὴν ἡδονήν;

[¶86] it is pleasant.” Who denies it? And so is a ragout pleasant, and a fine woman is pleasant. Is not this just what they say who make pleasure their end? Do you not perceive whose language you have spoken? That of Epicureans and debauchees. And while you follow their practices and hold their principles, do you talk to us of the doctrines of Zeno and Socrates?

> Greek: οὐκ αἰσθάνῃ, τίνων ἀνθρώπων φωνὴν ἀφῆκας; ὅτι Ἐπικουρείων καὶ κιναίδων; εἶτα τὰ ἐκείνων ἔργα πράσσων καὶ τὰ δόγματα ἔχων τοὺς λόγους ἡμῖν λέγεις τοὺς Ζήνωνος καὶ Σωκράτους; οὐκ ἀπορρίψεις ὡς μακροτάτω τἀλλότρια, οἷς κοσμῇ μηδέν σοι προσήκουσιν;

[¶87] Why do you not throw away as far as possible those assumed traits which belong to others, and with which you have nothing to do? What else do the Epicureans desire than to sleep without hindrance, and rise without compulsion; and when they have risen, to yawn at their leisure and wash their faces; then write and read what they please; then prate about some trifle or other, and be applauded by their friends, whatever they say;

> Greek: ἢ τί ἄλλο θέλουσιν ἐκεῖνοι ἢ καθεύδειν ἀπαραποδίστως καὶ ἀναναγκάστως καὶ ἀναστάντες ἐφʼ ἡσυχίας χασμήσασθαι καὶ τὸ πρόσωπον ἀποπλῦναι, εἶτα γράψαι καὶ ἀναγνῶναι ἃ θέλουσιν, εἶτα φλυαρῆσαί τί ποτʼ ἐπαινούμενοι ὑπὸ τῶν φίλων, ὅ τι ἂν λέγωσιν, εἶτα εἰς περίπατον προελθόντες καὶ ὀλίγα περιπατήσαντες λούσασθαι, εἶτα φαγεῖν, εἶτα κοιμηθῆναι, οἵαν δὴ κοίτην καθεύδειν τοὺς τοιούτους εἰκός — τί ἄν τις λέγοι; ἔξεστιν γὰρ τεκμαίρεσθαι.

[¶88] then go out for a walk, and, after they have taken a turn, bathe, and then eat, and then to bed? In what manner they spend their time there, why should one say? For it is easily guessed. Come now;

> Greek: ἄγε, φέρε μοι καὶ σὺ τὴν σαυτοῦ διατριβήν, ἣν ποθεῖς, ζηλωτὰ τῆς ἀληθείας καὶ Σωκράτους καὶ Διογένους. τί θέλεις ἐν Ἀθήναις ποιεῖν; ταῦτα αὐτά;

[¶89] do you also tell me what course of life you desire to lead, who are a zealot for truth, and Diogenes, and Socrates? What would you do at Athens,—these very same things? Why then do you call yourself a Stoic? They who falsely pretend to the Roman citizenship are punished severely;

> Greek: μή τι ἕτερα; τί οὖν Στωικὸν σαυτὸν εἶναι λέγεις; εἶτα οἱ μὲν τῆς Ῥωμαίων πολιτείας καταψευδόμενοι κολάζονται πικρῶς, τοὺς δʼ οὕτως μεγάλου καὶ σεμνοῦ καταψευδομένους πράγματος καὶ ὀνόματος ἀθῴους ἀπαλλάττεσθαι δεῖ;

[¶90] and must those be dismissed with impunity who falsely claim so great a thing, and so venerable a title, as you? Or is not this impossible;

> Greek: ἢ τοῦτό γε οὐ δυνατόν, ἀλλʼ ὁ νόμος θεῖος καὶ ἰσχυρὸς καὶ ἀναπόδραστος οὗτός ἐστιν ὁ τὰς μεγίστας εἰσπρασσόμενος κολάσεις παρὰ τῶν τὰ μέγιστα ἁμαρτανόντων;

[¶91] and is there not a divine and powerful and inevitable law, which exacts the greatest punishments from those who are guilty of the greatest offences? For what says this law?—Let him who claims what belongs not to him be arrogant, be vainglorious, be base, be a slave; let him grieve, let him envy, let him pity;

> Greek: τί γὰρ λέγει; ὁ προσποιούμενος τὰ μηδὲν πρὸς αὐτὸν ἔστω ἀλαζών, ἔστω κενόδοξος· ὁ ἀπειθῶν τῇ θείᾳ διοικήσει ἔστω ταπεινός, ἔστω δοῦλος, λυπείσθω, φθονείτω, ἐλεείτω, τὸ κεφάλαιον πάντων, δυστυχείτω, θρηνείτω.

[¶92] and, in a word, let him lament and be miserable. “What then! would you have me pay my court to such a one? Would you have me frequent his door?” If reason requires it for your country, for your relations, for mankind, why should you not go? You are not ashamed to go to the door of a shoemaker when you want shoes, nor of a gardener when you want lettuce. Why, then, in regard to the rich, when you have some similar want?

> Greek: τί οὖν; θέλεις με τὸν δεῖνα θεραπεύειν; ἐπὶ θύρα[ι]ς αὐτοῦ πορεύεσθαι; — εἰ[ς] τοῦτο αἱρεῖ λόγος, ὑπὲρ τῆς πατρίδος, ὑπὲρ τῶν συγγενῶν, ὑπὲρ ἀνθρώπων, διὰ τί μὴ ἀπέλθῃς; ἀλλʼ ἐπὶ μὲν τὰς τοῦ σκυτέως οὐκ αἰσχύνῃ πορευόμενος, ὅταν δέῃ ὑποδημάτων, οὐδʼ ἐπὶ τὰς τοῦ κηπουροῦ, ὅταν θιδράκων, ἐπὶ δὲ τὰς τῶν πλουσίων, ὅταν τινὸς ὁμοίου δέῃ;

[¶93] “Ay; but I need not be awed before a shoemaker.” Nor before a rich man. “I need not flatter a gardener.” Nor a rich man.

> Greek: — ναί· τὸν σκυτέα γὰρ οὐ θαυμάζω. — μηδὲ τὸν πλούσιον. — οὐδὲ τὸν κηπουρὸν κολακεύσω. — μηδὲ τὸν πλούσιον. πῶς οὖν τύχω οὗ δέομαι;

[¶94] “How, then, shall I get what I want?” Why, do I bid you go in expectation of getting it? No; only that you may do your duty.

> Greek: — ἐγὼ δέ σοι λέγω ὅτι ὡς τευξόμενος ἀπέρχου; οὐχὶ δὲ μόνον, ἵνα πράξῃς τὸ σαυτῷ πρέπον;

[¶95] “Why, then, after all, should I go?” That you may have gone; that you may have discharged the duties of a citizen, of a brother, of a friend.

> Greek: — τί οὖν ἔτι πορεύομαι; — ἵνʼ ἀπέλθῃς, ἵνα ἀποδεδωκὼς ᾖς τὰ τοῦ πολίτου ἔργα, τὰ ἀδελφοῦ, τὰ φίλου.

[¶96] And, after all, remember that you are going as if to a shoemaker, to a gardener, who has no monopoly of anything great or respectable, though he should sell it ever so dear. You are going as if to buy lettuces worth an obolus, but by no means worth a talent.

> Greek: καὶ λοιπὸν μέμνησο, ὅτι πρὸς σκυτέα ἀφῖξαι, πρὸς λαχανοπώλην, οὐδενὸς μεγάλου ἢ σεμνοῦ ἔχοντα τὴν ἐξουσίαν, κἂν αὐτὸ πολλοῦ πωλῇ. ὡς ἐπὶ τὰς θίδρακας ἀπέρχῃ· ὀβολοῦ γάρ εἰσιν, ταλάντου δʼ οὐκ εἰσίν.

[¶97] So here, too, if the matter is worth going to his door about, I will go; if it is worth talking with him about, I will talk with him. But if one must kiss his hand, too, and cajole him with praise, that is paying too dear. It is not expedient for myself, nor my country, nor my fellow-citizens, nor my friends, to destroy what constitutes the good citizen and the friend.

> Greek: οὕτως κἀνταῦθα. τοῦ ἐπὶ θύρας ἐλθεῖν ἄξιον τὸ πρᾶγμα· ἔστω, ἀφίξομαι. τοῦ διαλεχθῆναι οὕτως· ἔστω, διαλεχθήσομαι. ἀλλὰ καὶ τὴν χεῖρα δεῖ καταφιλῆσαι καὶ θωπεῦσαι διʼ ἐπαίνου. ἄπαγε, ταλάντου ἐστίν· οὐ λυσιτελεῖ μοι οὐδὲ τῇ πόλει οὐδὲ τοῖς φίλοις ἀπολέσαι καὶ πολίτην ἀγαθὸν καὶ φίλον.

[¶98] “But one will appear not to have set heartily about the business, if one thus fails.” What, have you again forgotten why you went?

> Greek: ἀλλὰ δόξεις μὴ προτεθυμῆσθαι μὴ ἀνύσας. πάλιν ἐπελάθου, τίνος ἕνεκα ἐλήλυθας; οὐκ οἶσθʼ, ὅτι ἀνὴρ καλὸς καὶ ἀγαθὸς οὐδὲν ποιεῖ τοῦ δόξαι ἕνεκα, ἀλλὰ τοῦ πεπρᾶχθαι καλῶς;

[¶99] Do you not know that a wise and good man does nothing for appearance, but everything for the sake of having acted well? “What advantage is it, then, to him, to have acted well?” What advantage is it to one who writes down the name of Dion without a blunder? The having written it.

> Greek: — τί οὖν ὄφελος αὐτῷ τοῦ πρᾶξαι καλῶς; — τί δʼ ὄφελος τῷ γράφοντι τὸ Δίωνος ὄνομα, ὡς χρὴ γράφειν; αὐτὸ τὸ γράψαι. — ἔπαθλον οὖν οὐδέν; — σὺ δὲ ζητεῖς ἔπαθλον ἀνδρὶ ἀγαθῷ μεῖζον τοῦ τὰ καλὰ καὶ δίκαια πράττειν;

[¶100] “Is there no reward, then?” Why, do you seek any greater reward for a good man than the doing what is fair and just? And yet, at Olympia, you desire nothing else, but think it enough to be crowned victor.

> Greek: ἐν Ὀλυμπίᾳ δʼ οὐδεὶς ἄλλο οὐδέν, ἀλλʼ ἀρκεῖν σοι δοκεῖ τὸ ἐστεφανῶσθαι Ὀλύμπια. οὕτως σοι μικρὸν καὶ οὐδενὸς ἄξιον εἶναι φαίνεται τὸ εἶναι καλὸν καὶ ἀγαθὸν καὶ εὐδαίμονα;

[¶101] Does it appear to you so small and worthless a thing to be just, good, and happy? Besides, being introduced by God into this Great City [the world], and bound to discharge at this time the duties of a man, do you still want nurses and a mamma; and are you conquered and effeminated by the tears of poor weak women? Are you thus determined never to cease being an infant?

> Greek: πρὸς ταῦτα ὑπὸ θεῶν εἰς τὴν πόλιν ταύτην εἰσηγμένος καὶ ἤδη τῶν ἀνδρὸς ἔργων ὀφείλων ἅπτεσθαι τιτθὰς ἐπιποθεῖς καὶ μάμμην καὶ κάμπτει σε καὶ ἀποθηλύνει κλαίοντα γύναια μωρά; οὕτως οὐδέποτε παύσει παιδίον· ὢν νήπιον; οὐκ οἶσθʼ, ὅτι ὁ τὰ παιδίου ποιῶν ὅσῳ πρεσβύτερος τοσούτῳ γελοιότερος;

[¶102] Do not you know that, if one acts like a child, the older he is, so much the more he is ridiculous? Did you never visit any one at Athens at his own house? “Yes; whomsoever I pleased.”

> Greek: ἐν Ἀθήναις δʼ οὐδένα ἑώρας εἰς οἶκον αὐτοῦ φοιτῶν; — ὃν ἐβουλόμην. — καὶ ἐνθάδε τοῦτον θέλε ὁρᾶν καὶ ὃν βούλει ὄψει· μόνον μὴ ταπεινῶς, μὴ μετʼ ὀρέξεως ἢ ἐκκλίσεως καὶ ἔσται τὰ σὰ καλῶς.

[¶103] Why, now you are here, be willing to visit this person, and you will still see whom you please;

> Greek: τοῦτο δʼ οὐκ ἐν τῷ ἐλθεῖν ἐστιν οὐδʼ ἐν τῷ ἐπὶ θύραις στῆναι, ἀλλʼ ἔνδον ἐν τοῖς δόγμασιν.

[¶104] only let it be without meanness, without undue desire or aversion, and your affairs will go well; but their going well, or not, does not consist in going to the house and standing at the door, or the contrary; but lies within, in your own principles, when you have acquired a contempt for things uncontrollable by Will, and esteem none of them your own, but hold that what belongs to you is only to judge and think, to exert rightly your aims, your desires, and aversions.

> Greek: ὅταν τὰ ἐκτὸς καὶ ἀπροαίρετα ἠτιμακὼς ᾖς καὶ μηδὲν αὐτῶν σὸν ἡγημένος, μόνα δʼ ἐκεῖνα σά, τὸ κρῖναι καλῶς, τὸ ὑπολαβεῖν, τὸ ὁρμῆσαι, τὸ ὀρεχθῆναι, τὸ ἐκκλῖναι, ποῦ ἔτι κολακείας τόπος, ποῦ ταπεινοφροσύνης; τί ἔτι ποθεῖς τὴν ἡσυχίαν τὴν ἐκεῖ, τί τοὺς συνήθεις τόπους;

[¶105] What further room is there after this for flattery, for meanness?

> Greek: ἔκδεξαι βραχὺ καὶ τούτους πάλιν ἕξεις συνήθεις. εἶτα ἂν οὕτως ἀγεννῶς ἔχῃς, πάλιν καὶ τούτων ἀπαλλαττόμενος κλαῖε καὶ στένε.