out of the power of our will, to think that nothing is our own, to give up all things to the Divinity, to Fortune; to make them the superintendents of these things, whom Zeus also has made so; for a man to observe that only which is his own, that which cannot be hindered; and when we read, to refer our reading to this only, and our writing and our listening. For this reason I cannot call the man industrious if I hear this only: that he reads and writes; and even if a man adds that he reads all night, I cannot say so, if he knows not to what he should refer his reading. For neither do you say that a man is industrious if he keeps awake for a girl;699 nor do I. But if he does it (reads and writes) for reputation, I say that he is a lover of reputation. And if he does it for money, I say that he is a lover of money, not a lover of labor; and if he does it through love of learning, I say that he is a lover of learning, But if he refers his labor to his own ruling power (ἡγεμονικόν), that he may keep it in a state conformable to nature and pass his life in that state, then only do I say that he is industrious. For never commend a man on account of these things which are common to all, but on account of his opinions (principles); for these are the things which belong to each man, which make his actions bad or good. Remembering these rules, rejoice in that which is present, and be content with the things which come in season.700 If you see anything which you have learned and inquired about occurring to you in your course of life (or opportunely applied by you to the acts of life), be delighted at it. If you have laid aside or have lessened bad disposition and a habit of reviling; if you have done so with rash temper, obscene words, hastiness, sluggishness; if you are not moved by what you formerly were, and not in the same way as you once were, you can celebrate a festival daily, today because you have behaved well in one act, and tomorrow because you have behaved well in another. How much greater is this a reason for making sacrifices than a consulship or the government of a province? These things come to you from yourself and from the gods. Remember this: who gives these things and to whom, and for what purpose. If you cherish yourself in these thoughts, do you still think that it makes any difference where you shall be happy, where you shall please God? Are not the gods equally distant from all places?701 Do they not see from all places alike that which is going on?
V
Against the Quarrelsome and Ferocious
The wise and good man neither himself fights with any person, nor does he allow another, so far as he can prevent it. And an example of this as well as of all other things is proposed to us in the life of Socrates, who not only himself on all occasions avoided fights (quarrels), but would not allow even others to quarrel. See in Xenophon’s Symposium702 how many quarrels he settled, how further he endured Thrasymachus and Polus and Callicles; how he tolerated his wife, and how he tolerated his son703 who attempted to confute him and to cavil with him. For he remembered well that no man has in his power another man’s ruling principle. He wished therefore for nothing else than that which was his own. And what is this? Not that this or that man may act according to nature; for that is a thing which belongs to another; but that while others are doing their own acts, as they choose, he may nevertheless be in a condition conformable to nature and live in it, only doing what is his own to the end that others also may be in a state conformable to nature. For this is the object always set before him by the wise and good man. Is it to be commander (a praetor)704 of an army? No: but if it is permitted him, his object is in this matter to maintain his own ruling principle. Is it to marry? No; but if marriage is allowed to him, in this matter his object is to maintain himself in a condition conformable to nature. But if he would have his son not to do wrong or his wife, he would have what belongs to another not to belong to another: and to be instructed is this, to learn what things are a man’s own and what belongs to another. How then is there left any place for fighting (quarrelling) to a man who has this opinion (which he ought to have)? Is he surprised at anything which happens, and does it appear new to him?705 Does he not expect that which comes from the bad to be worse and more grievous than what actually befalls him? And does he not reckon as pure gain whatever they (the bad) may do which falls short of extreme wickedness? Such a person has reviled you. Great thanks to him for not having struck you. “But he has struck me also.” Great thanks that he did not wound you. “But he wounded me also.” Great thanks that he did not kill you. For when did he learn or in what school that man is a tame706 animal, that men love one another, that an act of injustice is a great harm to him who does it. Since then he has not learned this and is not convinced of it,
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