The Handbook

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 towards 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.

When you see any one 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

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, see that you act it well; or a cripple, or a ruler, or a private citizen. For this is your business, to act well the given part; but to choose it, belongs to another.

When a raven happens to croak unluckily, be not overcome by appearances, but discriminate, and say, Nothing is portended to me; but 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.

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 any one 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

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, any one 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.

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

If you have an earnest desire towards 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

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

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 is it 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

Is any one 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 obolus, for instance. If another, then, paying an obolus, 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 obolus 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

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 any one’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.

As a mark [*](Happiness, the effect of virtue, is the mark which God hath set up for us to aim at. Our missing it is no work of His; nor so properly anything real, as a mere negative and failure of our own.—C.) is not set up for the sake of missing the aim, so neither does the nature of evil exist in the world.