XXXI
Concerning piety toward the gods
be
aware that the most lordly is that,
to have correct conceptions about them as
existing
and administering the things whole beautifully and justly,
and to
have appointed yourself into this,
to obey them and to submit to everything
happening
and to follow voluntarily
as being accomplished by the best
intelligence.
For thus you will never blame the gods
nor accuse them for
neglecting.
But no other way can this happen,
than by withdrawing from
things not in your power
and putting good and bad only on things in your
power.
Since if you conceive of any of the former as good or bad,
by
absolute necessity, when you fail in things you wish
and fall into things you
do not wish,
you will blame and hate those responsible.
For this is
the nature of all living things
to flee and turn aside from things appearing
harmful
and things responsible for them,
and to go after and admire things
beneficial
and things responsible for them.
Thus it is impractical for
someone
thinking they are being harmed
to be glad at what seems to be
harming,
just as it is impossible to be glad at the harm
itself.
Therefore even a father is insulted by a son,
when he does not
share with the child what seems to be good;
and this made Polyneices and
Eteocles enemies to each other
thinking tyranny was good.
Because of
this also the farmer insults the gods,
because of this the sailor, because of
this the merchant,
because of this the ones who have lost wives and
children.
For where the profit is, there also is piety.
Therefore,
whoever is careful of desire and aversion
as one should, at the same time
also is taking care of piety.
But it is fitting to pour libations and offer
and sacrifice
according to ancestral ways each time purely and not
slovenly
nor carelessly nor sparingly nor beyond ability.
XXXII
When you undertake divination,
remember that what the
outcome will be, you do not know,
but you have come inquiring it from the
diviner,
and you have come knowing what sort it is,
if you are a
philosopher.
For if it is anything not in your power,
it is absolutely
necessary
for it to be neither good nor bad.
So do not bring to the
diviner desire or aversion
nor approach them trembling,
but resolving that
every outcome
is indifferent and nothing to you,
and whatever it may be,
it will be beautifully useful to one,
and no one will prevent this.
So
be confident in going to the gods as to counselors;
and leaving, when some
counsel is given to you,
remember whom you have taken as counselors
and
whom you disregard disobeying.
But go to divination, just as Socrates
went,
in things where all speculation has reference to the outcome
and
neither from logic nor from any other skill
is it given to begin to view the
thing exposed.
Therefore, when one should incur danger
with a friend
or country,
do not divine if the danger should be incurred.
For if the
diviner foretells to you the omens are poor,
it is clear that death is
indicated
or maiming of some part of the body or exile;
but reason
requires even with this to stand by the friend
and incur danger with the
country.
Therefore pay attention to the greater diviner,
the Pythian,
who threw out of the temple
one who had not helped a friend being
murdered.
XXXIII
Appoint for yourself already some
character and model,
which you may keep by yourself and meeting with
people.
And be silent most of the time
or talk the necessities and in
few words.
But rarely, when opportunity invites speaking, speak,
but about
none of the ordinary things;
not about gladiators, not about
horse-races,
not about athletes, not about food or drink,
things said
everywhere,
and especially not about people
faulting or praising or
comparing.
So you may be able to change it by your words
and those of
the companions to what is proper.
But if you are caught by chance among
strangers, be silent.
Do not laugh much nor at many things nor
unrestrained.
Decline an oath, if possible at all,
but if not, it is out
of one's power.
Avoid feasts of those outside and average persons;
but
if at some time an opportunity occurs,
let your attention be alert,
never
then slip into mediocrity.
For be aware that if the companion be
defiled,
also the one rubbing up against them must be defiled,
even though
one happens to be clean.
In things concerning the body
take only the
bare necessities,
such as food, drink, clothing, shelter, servants;
but
draw the line at all glamour and luxury.
Concerning sexuality be as pure as
possible before marriage;
but in engaging participate in what is
lawful.
However do not be annoying nor examining to those indulging;
nor
bring forward often the fact that one does not indulge.
If someone
reports to you
that a certain person speaks badly of you,
do not defend
against the things said, but answer,
"For they did not know the other bad
approaches to me,
otherwise these would not be the only things
said."
It is not necessary to go to shows often.
But if at some time
there is an opportunity,
do not show seriousness for anyone other than
yourself,
that is, wish only for the things happening to happen
and only
for those winning to win;
for thus you will not be thwarted.
But refrain
completely from shouting and laughing at anyone
or from being much stirred
up.
Also after leaving
do not discuss much about what
occurred,
except as it bears on your improvement;
for it appears from such
that the sight was amazing.
Do not go rashly nor readily to people's
readings;
but going be solemn and steady
and at the same time keep
inoffensive.
When you are about to meet someone,
especially those held
in eminence,
propose to yourself,
what would Socrates or Zeno have done in
this situation,
and you will not be at a loss
to make proper use of the
event.
When you resort to some of great power,
propose that you will
not find them in,
that you will be shut out,
that the doors will be
slammed on you,
that they will pay no attention to you.
And if it is
proper to go into this,
go bearing what happens
and never say to yourself,
"It was not so great;"
for the average person also is offended by
externals.
In your conversation stay away from
remembering much and
excessively
your own actions or dangers.
For it is not as pleasant for
others
thus also to hear of your adventures
as it is pleasant for you to
remember your dangers.
Stay away also from arousing laughter;
for the
slippery manner relaxes into vulgarity
and at the same time the respect of
neighbors for you.
It is also precarious to go on into foul language.
So
when some such thing occurs, if it be well-timed,
even reprove the one going
into it;
and if not, keep silent and blush and frown
to make clear you are
displeased by the word.
XXXIV
When you receive an
impression of some pleasure,
as with others, watch yourself, not to be
carried off by it;
however let it wait upon your business,
and get some
delay for yourself.
Next remember both the times,
when you will enjoy
the pleasure,
and when having enjoyed it
later you will repent and
reproach yourself;
and against these refraining
how much you will be glad
and commend yourself.
But if an opportunity appears to you
to engage
in the action,
be sure you are not overcome
by its softness and pleasure
and attraction;
but set against it, how much better is the awareness
for
yourself to have won a victory over it.
XXXV
When you
have decided to do something,
that it is to be done,
never avoid being
seen doing it,
even though many people will likely suppose
something
different about it.
For if you are not acting correctly,
avoid the
action itself;
but if you are acting correctly,
why should you fear those
chastising not correctly?
XXXVI
Just as "It is day" and
"It is night"
in separation have great value,
but in combination are
without value,
so also to select a larger portion
for the body may have
value,
but in community at a feast,
one should be able to observe,
it
is without value.
So when you are eating with another,
remember, look at
not only the value
of what is presented for the body,
but also keep
respect for the host.
XXXVII
If you take up some role
beyond your power,
both are you in this dishonored, and,
you are unable to
fulfill what you left behind.
XXXVIII
Just as you pay
attention in walking around,
not to step on a nail or sprain your foot,
so
be sure also not to hurt your leadership.
And if we observe this in each
action,
we shall reach more security of action.
XXXIX
The body of each is the measure of property
as the foot
of the shoe.
So if you establish this, you will keep the measure;
but if
you go beyond it,
as down from a cliff you must be carried;
so also with
the shoe, if you go beyond the foot,
the shoe becomes gilded, then purple,
embroidered.
For once beyond the measure there is no limit.
XL
Women right after fourteen years
are called ladies by
the men.
Therefore seeing that there is nothing else for them,
but only to
sleep with men,
they begin to beautify themselves
and in this put all
hopes.
So it is valuable to make sure they understand
that they are
honored for nothing else
than to appear orderly and modest.
XLI
It is a sign of the unnatural
to waste time on what
concerns the body,
as on much exercise, on much eating, on much
drinking,
on much defecating, copulating.
However these may be done in
passing;
but let all the attention be concerning the mind.
XLII
When someone treats you badly or speaks badly,
remember
that thinking it is proper they do or say so.
So they are not able to follow
what appears so to you,
but to themselves,
so that, if it appears wrong to
them,
they are hurt, who are also deceived.
For if someone supposes
that a compound truth is false,
the compound truth is not hurt, but the one
deceived.
So starting from this you will be gentle to the insulting.
For
declare each time, "It seemed so to them."
XLIII
Every
matter has two handles,
one for carrying, the other not for carrying.
If
your brother wrongs, do not take hold of it from here,
that he wrongs (for
this is the handle not to carry it by),
but rather from there, that he is a
brother,
that you were nurtured together,
and you will take it as it is
carried.
XLIV
These reasonings are not coherent:
"I am
wealthier than you; thus I am better than you."
"I am more eloquent than you;
thus I am better than you."
But these are more coherent:
"I am
wealthier than you;
thus my property is better than yours."
"I am more
eloquent than you;
thus my speech is better than yours."
But you are
neither property nor speech.
XLV
Someone bathes
quickly;
do not say that it is bad, but that it is quick.
Someone
drinks much wine;
do not say that it is bad, but that it is much.
For
until you understand the belief,
how do you know whether it is
bad?
Thus it will not result for you
to receive some repressed
impressions,
but agree to others.
XLVI
Never say you
are a philosopher
nor speak much among average people about
principles,
but do what follows from principles;
for example at a banquet
do not say how one should eat,
but eat as one should.
For remember how
thus Socrates completely avoided display,
such that they came to
him
wishing to be introduced to philosophers by him,
and he took them
along.
Thus he bore being overlooked.
And if some argument about
principle
arises among average people,
be silent most of the time;
for
great is the danger you will immediately vomit out
what you have not
digested.
And when someone says to you that you know nothing,
and you
are not stung,
then be aware that you may be beginning the
action.
Since even sheep do not bring fodder to the shepherds
to show
how much they have eaten,
but digesting pasture inside produce outside wool
and milk;
and you then do not show off principles to average people,
but
the actions from their having been digested.
XLVII
When
you are adapted frugally according to the body,
do not embellish on this at
all,
do not, if you drink water,
on every occasion say that you drink
water.
and if you ever intend to train for endurance,
do it for yourself
and not for the ones outside;
do not embrace statues;
but when very
thirsty draw in cold water
and spit it out and say nothing.
XLVIII
Position and character of the average:
never from
themselves do they expect benefit or harm,
but from ones
outside.
Position and character of a philosopher:
every benefit and
harm is expected from oneself.
Signs of the progressing:
they blame no
one, praise no one,
fault no one, accuse no one,
say nothing about
themselves
as though being someone or knowing something.
If someone
praises them,
they laugh to themselves at the one praising;
if blamed,
they make no defense.
They go around like the feeble,
taking care
about moving any of what is set,
until it has been fixed.
They keep
out of themselves every desire;
and they transfer aversion
only to things
against nature in our power.
They use unrestrained effort toward
everything.
If they seem foolish or unlearned, they do not care.
In a
word, as a treacherous enemy they guard themselves.
XLIX
When someone thinks they can expound and interpret
the
books of Chrysippus,
say to yourself, "If Chrysippus had not written
obscurely,
this one would have nothing upon which to interpret."
But
what do I want?
To understand nature and follow her.
So I seek someone who
is expounding;
and having heard that Chrysippus does, I go to him.
But I
do not understand what has been written;
so I seek the one expounding.
And
so far of these there is nothing holy yet.
But when I find the one
expounding,
it remains to use the instructions;
this itself is alone the
holy.
But if I admire this expounding itself,
what other
accomplishment is it other than grammatical
instead of
philosophical?
Except that instead of Homer it is expounding
Chrysippus.
So rather, when someone says to me, "Read to me Chrysippus,"
I
blush, when I cannot show similar actions
harmonizing with the words.
L
Whatever is proposed, stay with these like laws,
as
though it would be profane for you to overstep them.
But whatever anyone may
say about you, pay no attention;
for this is still not yours.
LI
For how much longer will you put off
valuing yourself
worthy of the best
and in nothing step over logical distinctions?
You
received the principles with which you should agree,
and you have
agreed.
So what kind of teacher are you still expecting,
that you
postpone for that
making corrections of yourself?
You are no longer a
boy, but already a grown man.
If now you are careless and take it easy
and
always make advances out of advancement
and schedule for other days upon
other days,
after which you will pay attention to yourself,
escaping
yourself you will not progress,
but you will continue in mediocrity both
living and dying.
So already value your life as perfect and
progress;
and let everything appearing best to you be unchangeable
law.
And if you meet anything laborious or sweet
or notable or
unnotable,
remember that now is the contest
and already present are the
Olympics
and it is not possible to put it off any longer
and that on a
single day and in one matter
progress is both lost and saved.
Thus
Socrates became accomplished,
by paying attention in every encounter of
his
to nothing else but reason.
And even if you are not yet a
Socrates,
as one wishing to be a Socrates you ought to live.
LII
The first and most necessary topic in philosophy
is the
using of principles, such as not lying;
The second is demonstrating, such as
why should one not lie?
The third is confirming and discriminating from
these,
such as how does this demonstrate it?
For what is a
demonstration, what a consequence,
what a conflict, what true, what
false?
Therefore the third topic is necessary because of the second,
and
the second because of the first;
and most necessary and where one should halt
is the first.
But we do the contrary;
for we spend time on the third
topic
and all our effort is concerning that;
while we completely neglect
the first.
Therefore we lie,
but we have handy how to demonstrate that
one should not lie.
LIII
Upon every occasion one must
have handy these things:
"Lead me, Zeus, and you also Destiny,
to where I am
assigned by you;
as I follow untiring; and if I am not willing,
becoming
bad, nonetheless I shall follow."
"Whoever with necessity complies well,
is wise by us, and in things divine
skilled."
"But, Crito, if this is friendly to the gods,
let it be
this."
"Anytus and Meletus can kill me, but not hurt me."
Copyright 1996 by Sanderson Beck
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