The Encheiridion, or Manual (24-26)

Let not these thoughts afflict you, I shall live unhonoured and be nobody nowhere. For if want of honour (ἀτιμία) is an evil, you cannot be in evil through the means (fault) of another any more than you can be involved in any thing base. Is it then your business to obtain the rank of a magistrate, or to be received at a banquet? By no means. How then can this be want of

honor (dishonor)? And how will you be nobody nowhere, when you ought to be somebody in those things only which are in your power, in which indeed it is permitted to you to be a man of the greatest worth? But your friends will be without assistance! What do you mean by being without assistance? They will not receive money from you, nor will you make them Roman citizens. Who then told you that these are among the things which are in our power, and not in the power of others? And who can give to another what he has not himself? Acquire money then, your friends say, that we also may have something. If I can acquire money and also keep myself modest, and faithful and magnanimous, point out the way, and I will acquire it. But if you ask me to lose the things which are good and my own, in order that you may gain the things which are not good, see how unfair and silly you are. Besides, which would you rather have, money or a faithful and modest friend? For this end then rather help me to be such a man, and do not ask me to do this by which I shall lose that character. But my country, you say, as far as it depends on me, will be without my help. I ask again, what help do you mean? It will not have porticoes or baths through you.[*] And what does this mean? For it is not furnished with shoes by means of a smith, nor with arms by means of a shoemaker. But it is enough if every man fully discharges the work that is his own: and if you provided it with another citizen faithful and modest, would you not be useful to it? Yes. Then you also cannot be useless to it. What place then, you say, shall I hold in the city? Whatever you can, if you maintain at the same time your fidelity and modesty. But if when you wish to be useful to the state, you shall lose these qualities, what profit could you be to it, if you were made shameless and faithless?

Has any man been preferred before you at a banquet, or in being saluted, or in being invited to a consultation? If these things are good, you ought to rejoice that he has obtained them: but if bad, be not grieved because you

have not obtained them; and remember that you cannot, if you do not the same things in order to obtain what is not in our own power, be considered worthy of the same (equal) things. For how can a man obtain an equal share with another when he does not visit a man’s doors as that other man does, when he does not attend him when he goes abroad, as the other man does; when he does not praise (flatter) him as another does? You will be unjust then and insatiable, if you do not part with the price, in return for which those things are sold, and if you wish to obtain them for nothing. Well, what is the price of lettuces? An obolus[*] perhaps. If then a man gives up the obolus, and receives the lettuces, and if you do not give up the obolus and do not obtain the lettuces, do not suppose that you receive less than he who has got the lettuces; for as he has the lettuces, so you have the obolus which you did not give. In the same way then in the other matter also you have not been invited to a man’s feast, for you did not give to the host the price at which the supper is sold; but he sells it for praise (flattery), he sells it for personal attention. Give then the price,[*] if it is for your interest, for which it is sold. But if you wish both not to give the price and to obtain the things, you are insatiable and silly. Have you nothing then in place of the supper? You have indeed, you have the not flattering of him, whom you did not choose to flatter; you have the not enduring[*] of the man when he enters the room.

We may learn the wish (will) of nature from the things in which we do not differ from one another: for instance, when your neighbour’s slave has broken his cup, or any thing else, we are ready to say forthwith, that it is one of the things which happen. You must know then that when your cup also is broken, you ought to think as you did when your neighbour’s cup was broken. Transfer this reflection to greater things also. Is another man’s child. or wife dead? There is no one who would not say, this

is an event incident to man. But when a man’s own child or wife is dead, forthwith he calls out, Wo to me, how wretched I am. But we ought to remember how we feel when we hear that it has happened to others.