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When you have decided that a thing ought to be done, and are doing it, never shun being seen doing it, even though the multitude should be likely to judge the matter amiss. For if you are not acting rightly, shun the act itself; if rightly, however, why fear misplaced censure?
It stamps a man of mean capacity to spend much time on the things of the body, as to be long over bodily exercises, long over eating, long over drinking, long over other bodily functions. Rather should these things take the second place, while all your care is directed to the understanding.
Everything has two handles, one by which it may be borne, the other by which it may not. If your brother sin against you lay not hold of it by the handle of injustice, for by that it may not be borne: but rather by this, that he is your brother, the comrade of your youth; and thus you will lay hold on it so that it may be borne.
Never call yourself a Philosopher nor talk much among the unlearned about Principles, but do that which follows from them. Thus at a banquet, do not discuss how people ought to eat; but eat as you ought. Remember that Socrates thus entirely avoided ostentation. Men would come to him desiring to be recommended to philosophers, and he would conduct them thither himself—so well did he bear being overlooked. Accordingly if any talk concerning principles should arise among the unlearned, be you for the most part silent. For you run great risk of spewing up what you have ill digested. And when a man tells you that you know nothing and you are not nettled at it, then you may be sure that you have begun the work.
When you have brought yourself to supply the needs of the body at small cost, do not pique yourself on that, nor if you drink only water, keep saying on each occasion, I drink water! And if you ever want to practise endurance and toil, do so unto yourself and not unto others—do not embrace statues!
When a man prides himself on being able to understand and interpret the writings of Chrysippus, say to yourself:—
If Chrysippus had not written obscurely, this fellow would have had nothing to be proud of. But what is it that I desire? To understand Nature, and to follow her! Accordingly I ask who is the Interpreter. On hearing that it is Chrysippus, I go to him. But it seems I do not understand what he wrote. So I seek one to interpret that. So far there is nothing to pride myself on. But when I have found my interpreter, what remains is to put in practice his instructions. This itself is the only thing to be proud of. But if I admire the interpretation and that alone, what else have I turned out but a mere commentator instead of a lover of wisdom?—except indeed that I happen to be interpreting Chrysippus instead of Homer. So when any one says to me, Prithee, read me Chrysippus, I am more inclined to blush, when I cannot show my deeds to be in harmony and accordance with his sayings.
At feasts, remember that you are entertaining two guests, body and soul. What you give to the body, you presently lose; what you give to the soul, you keep for ever.
At meals, see to it that those who serve be not more in number than those who are served. It is absurd for a crowd of persons to be dancing attendance on half a dozen chairs.
It is best to share with your attendants what is going forward, both in the labour of preparation and in the enjoyment of the feast itself. If such a thing be difficult at the time, recollect that you who are not weary are being served by those that are; you who are eating and drinking by those who do neither; you who are talking by those who are silent; you who are at ease by those who are under constraint. Thus no sudden wrath will betray you into unreasonable conduct, nor will you behave harshly by irritating another.
When Xanthippe was chiding Socrates for making scanty preparation for entertaining his friends, he answered:—"If they are friends of ours they will not care for that; if they are not, we shall care nothing for them!"
Favorinus tells us how Epictetus would also say that there were two faults far graver and fouler than any others—inability to bear, and inability to forbear, when we neither patiently bear the blows that must be borne, nor abstain from the things and the pleasures we ought to abstain from. "So," he went on, "if a man will only have these two words at heart, and heed them carefully by ruling and watching over himself, he will for the most part fall into no sin, and his life will be tranquil and serene." He meant the words [Greek: Anechou kai apechou]—"Bear and Forbear."
On all occasions these thoughts should be at hand:—
Lead me, O God, and Thou, O Destiny
Be what it may the goal appointed me,
Bravely I'll follow; nay, and if I would not,
I'd prove a coward, yet must follow still!
Again:
Who to Necessity doth bow aright,
Is learn'd in wisdom and the things of God.
Once more:—
Crito, if this be God's will, so let it be. As for me,
Anytus and Meletus can indeed put me to death, but injure me,
never!
