XCVII

"My brother ought not to have treated me thus."

True: but he must see to that. However he may treat me, I must deal rightly by him. This is what lies with me, what none can hinder.

XCVIII

Nevertheless a man should also be prepared to be sufficient unto himself--to dwell with himself alone, even as G.o.d dwells with Himself alone, shares His repose with none, and considers the nature of His own administration, intent upon such thoughts as are meet unto Himself. So should we also be able to converse with ourselves, to need none else beside, to sigh for no distraction, to bend our thoughts upon the Divine Administration, and how we stand related to all else; to observe how human accidents touched us of old, and how they touch us now; what things they are that still have power to hurt us, and how they may be cured or removed; to perfect what needs perfecting as Reason would direct.

XCIX

If a man has frequent intercourse with others, either in the way of conversation, entertainment, or simple familiarity, he must either become like them, or change them to his own fashion. A live coal placed next a dead one will either kindle that or be quenched by it. Such being the risk, it is well to be cautious in admitting intimacies of this sort, remembering that one cannot rub shoulders with a soot-stained man without sharing the soot oneself. What will you do, supposing the talk turns on gladiators, or horses, or prize-fighters, or (what is worse) on persons, condemning this and that, approving the other? Or suppose a man sneers and jeers or shows a malignant temper? Has any among us the skill of the lute-player, who knows at the first touch which strings are out of tune and sets the instrument right: has any of you such power as Socrates had, in all his intercourse with men, of winning them over to his own convictions? Nay, but you must needs be swayed hither and thither by the uninstructed. How comes it then that they prove so much stronger than you? Because they speak from the fulness of the heart--their low, corrupt views are their real convictions: whereas your fine sentiments are but from the lips, outwards; that is why they are so nerveless and dead. It turns one's stomach to listen to your exhortations, and hear of your miserable Virtue, that you prate of up and down. Thus it is that the Vulgar prove too strong for you.

Everywhere strength, everywhere victory waits your conviction!

C

In general, any methods of discipline applied to the body which tend to modify its desires or repulsions, are good--for ascetic ends. But if done for display, they betray at once a man who keeps an eye on outward show; who has an ulterior purpose, and is looking for spectators to shout, "Oh what a great man!" This is why Apollonius so well said: "If you are bent upon a little private discipline, wait till you are choking with heat some day--then take a mouthful of cold water, and spit it out again, and tell no man!"

CI

Study how to give as one that is sick: that thou mayest hereafter give as one that is whole. Fast; drink water only; abstain altogether from desire, that thou mayest hereafter conform thy desire to Reason.

CII

Thou wouldst do good unto men? then show them by thine own example what kind of men philosophy can make, and cease from foolish trifling.

Eating, do good to them that eat with thee; drinking, to them that drink with thee; yield unto all, give way, and bear with them. Thus shalt thou do them good: but vent not upon them thine own evil humour!

CIII

Even as bad actors cannot sing alone, but only in chorus: so some cannot walk alone.

Man, if thou art aught, strive to walk alone and hold converse with thyself, instead of skulking in the chorus! at length think; look around thee; bestir thyself, that thou mayest know who thou art!

CIV

You would fain be victor at the Olympic games, you say. Yes, but weigh the conditions, weigh the consequences; then and then only, lay to your hand--if it be for your profit. You must live by rule, submit to diet, abstain from dainty meats, exercise your body perforce at stated hours, in heat or in cold; drink no cold water, nor, it may be, wine. In a word, you must surrender yourself wholly to your trainer, as though to a physician.

Then in the hour of contest, you will have to delve the ground, it may chance dislocate an arm, sprain an ankle, gulp down abundance of yellow sand, be scourge with the whip--and with all this sometimes lose the victory. Count the cost--and then, if your desire still holds, try the wrestler's life. Else let me tell you that you will be behaving like a pack of children playing now at wrestlers, now at gladiators; presently falling to trumpeting and anon to stage-playing, when the fancy takes them for what they have seen. And you are even the same: wrestler, gladiator, philosopher, orator all by turns and none of them with your whole soul. Like an ape, you mimic what you see, to one thing constant never; the thing that is familiar charms no more. This is because you never undertook aught with due consideration, nor after strictly testing and viewing it from every side; no, your choice was thoughtless; the glow of your desire had waxed cold ... .

Friend, bethink you first what it is you would do, and then what your own nature is able to bear. Would you be a wrestler, consider your shoulders, your thighs, your loins--not all men are formed to the same end. Think you to be a philosopher while acting as you do? think you go on thus eating, thus drinking, giving way in like manner to wrath and to displeasure? Nay, you must watch, you must labour; overcome certain desires; quit your familiar friends, submit to be despised by your slave, to be held in derision by them that meet you, to take the lower place in all things, in office, in positions of authority, in courts of law.

Weigh these things fully, and then, if you will, lay to your hand; if as the price of these things you would gain Freedom, Tranquillity, and pa.s.sionless Serenity.

CV

He that hath no musical instruction is a child in Music; he that hath no letters is a child in Learning; he that is untaught is a child in Life.

CVI

Can any profit be derived from these men? Aye, from all.

"What, even from a reviler?"

Why, tell me what profit a wrestler gains from him who exercises him beforehand? The very greatest: he trains me in the practice of endurance, of controlling my temper, of gentle ways. You deny it. What, the man who lays hold of my neck, and disciplines loins and shoulders, does me good, ... while he that trains me to keep my temper does me none? This is what it means, not knowing how to gain advantage from men!

Is my neighbour bad? Bad to himself, but good to me: he brings my good temper, my gentleness into play. Is my father bad? Bad to himself, but good to me. This is the rod of Hermes; touch what you will with it, they say, and it becomes gold. Nay, but bring what you will and I will trans.m.u.te it into Good. Bring sickness, bring death, bring poverty and reproach, bring trial for life--all these things through the rod of Hermes shall be turned to profit.

CVII

Till then these sound opinions have taken firm root in you, and you have gained a measure of strength for your security, I counsel you to be cautious in a.s.sociating with the uninstructed. Else whatever impressions you receive upon the tablets of your mind in the School will day by day melt and disappear, like wax in the sun. Withdraw then somewhere far from the sun, while you have these waxen sentiments.

CVIII

We must approach this matter in a different way; it is great and mystical: it is no common thing; nor given to every man. Wisdom alone, it may be, will not suffice for the care of youth: a man needs also a certain measure of readiness--an apt.i.tude for the office; aye, and certain bodily qualities; and above all, to be counselled of G.o.d Himself to undertake this post; even as He counselled Socrates to fill the post of one who confutes error, a.s.signing to Diogenes the royal office of high reproof, and to Zeno that of positive instruction. Whereas you would fain set up for a physician provided with nothing but drugs! Where and how they should be applied you neither know nor care.