As to piety towards the Gods you must know that this is the chief thing, to have right opinions about them, to think that they exist, and that they administer the All well and justly; and you must fix yourself in this principle (duty), to obey them, and to yield to them in every thing which happens, and voluntarily to follow it as being accomplished by the wisest intelligence. For if you do so, you will never either blame the Gods, nor will you accuse them of neglecting you. And it is not possible for this to be done in any other way than by withdrawing from the things which are not in our power, and by placing the good and the evil only in those things which are in our power. For if you think that any of the things which are not in our power is good or bad, it is absolutely necessary that, when you do not obtain what you wish, and when you fall into those things which you do not wish, you will find fault and hate those who are the cause of them; for every animal is formed by nature to this, to fly from, and to turn from the things which appear harmful and the things which are the cause of the harm, but to follow and admire the things which are useful and the causes of the useful. It is impossible then for a person who thinks that he is harmed to be delighted with that which he thinks to be the cause of the harm, as it is also impossible to be pleased with the harm itself. For this reason also a father is reviled by his son, when he gives no part to his son of the things which are considered to be good: and it was this which made Polynices and EteoclesSee ii. 22, 13, iv. 5, 9. enemies, the opinion that royal power was a good. It is for this reason that the cultivator of the earth reviles the Gods, for this reason the sailor does, and the merchant, and for this reason those who lose their wives and their children. For where the useful (your interest) is, there also piety is.It is plain enough that the philosopher does not say this, that the reckoning of our private advantage ought to be the sole origin and foundation of piety towards God. Schweig., and he proceeds to explain the sentence, which at first appears rather obscure Perhaps Arrian intends to say that the feeling of piety coincides with the opinion of the useful, the profitable; and that the man who takes care to desire as he ought to do and to avoid as he ought to do, thus also cares after piety, and so he will secure his interest (the profitable) and he will not be discontented.

In i. 27, 14 (p. 81) it is said ἐὰν μὴ ἐν τῷ αὐτῷ ᾖ τὸ εὐσεβὲς καὶ συμφέρον, οὐ δύναται σωφῆναι τὸ εὐσεβὲς ἔν τινι. This is what is said here (s. 31).

When you have recourse to divination, remember that you do not know how it will turn out, but that you are come to inquire from the diviner. But of what kind it is, you know when you come, if indeed you are a philo- sopher. For if it is any of the things which are not in our power, it is absolutely necessary that it must be neither good nor bad. Do not then bring to the diviner desire or aversion (ἔκκλισιν): if you do, you will approach him with fear. But having determined in your mind that every thing which shall turn out (result) is indifferent, and does not concern you, and whatever it may be, for it will be in your power to use it well, and no man will hinder this, come then with confidence to the Gods as your advisers. And then when any advice shall have been given, remember whom you have taken as advisers, and whom you will have neglected, if you do not obey them. And go to divination, as Socrates said that you ought, about those matters in which all the inquiry has reference to the result, and in which means are not given either by reason nor by any other art for knowing the thing which is the subject of the inquiry. Wherefore when we ought to share a friend’s danger or that of our country, you must not consult the diviner whether you ought to share it. For even if the diviner shall tell you that the signs of the victims are unlucky, it is plain that this is a token of death or mutilation of part of the body or of exile. But reason prevails that even with these risks we should share the dangers of our friend and of our country. Therefore attend to the greater diviner, the Pythian God, who ejected from the temple him who did not assist his friend when he was being murdered.The story is told by Aelian (iii. c. 44), and by Simplicius in his commentary on the Encheiridion (p. 411, ed. Schweig.). Upton.

Immediately prescribe some character and some form to yourself, which you shall observe both when you are alone and when you meet with men.

And let silence be the general rule, or let only what is necessary be said, and in few words. And rarely and when the occasion calls we shall say something; but about none of the common subjects, not about gladiators, nor horse races, nor about athletes, nor about eating or drinking, which are the usual subjects; and especially not about men, as blaming them or praising them, or comparing them. If then you are able, bring over by your conversation the conversation of your asso- siates to that which is proper; but if you should happen to be confined to the company of strangers, be silent.

Let not your laughter be much, nor on many occasions, nor excessive.

Refuse altogether to take an oath, if it is possible: if it is not, refuse as far as you are able.

Avoid banquets which are given by strangersConvivia cum hominibus extraneis et rudibus, discipline non imbutis is the Latin version. and by ignorant persons. But if ever there is occasion to join in them, let your attention be carefully fixed, that you slip not into the manners of the vulgar (the uninstructed). For you must know, that if your companion be impure, he also who keeps company with him must become impure, though he should happen to be pure.

Take (apply) the things which relate to the body as far as the bare use, as food, drink, clothing, house, and slaves: but exclude every thing which is for show or luxury.

As to pleasure with women, abstain as far as you can before marriage: but if you do indulge in it, do it in the way which is conformable to custom.The text is ὡς νόμιμον: and the Latin explanation is qua fas eat uti; qua uti absque flagitio licet. Do not however be disagreeable to those who indulge in these pleasures, or reprove them; and do not often boast that you do not indulge in them yourself.

If a man has reported to you, that a certain person speaks ill of you, do not make any defence (answer) to what has been told you: but reply, The man did not know the rest of my faults, for he would not have mentioned these only.

It is not necessary to go to the theatres often: but if there is ever a proper occasion for going, do not show yourself as being a partisan of any man except yourself, that is, desire only that to be done which is done, and for him only to gain the prize who gains the prize; for in this way you will meet with no hindrance. But abstain entirely from shouts and laughter at any (thing or person), or violent emotions. And when you are come away, do not talk much about what has passed on the stage, except about that which may lead to your own improvement. For it is plain, if you do talk much that you admired the spectacle (more than you ought).To admire (φαυμάζειν) is contrary to the precept of Epictetus; i. 29, ii. 6, iii. 20. Upton.

Do not go to the hearing of certain persons’ recitations nor visit them readily.Such recitations were common at Rome, when authors read their works and invited persons to attend. These recitations are often mentioned in the letters of the younger Pliny. See Epictetus, iii. 23. But if you do attend, observe gravity and sedateness, and also avoid making yourself disagreeable.

When you are going to meet with any person, and particularly one of those who are considered to be in a superior condition, place before yourself what Socrates or Zeno would have done in such circumstances, and you will have no difficulty in making a proper use of the occasion.

When you are going to any of those who are in great power, place before yourself that you will not find the man at home, that you will be excluded, that the door will not be opened to you, that the man will not care about you. And if with all this it is your duty to visit him, bear what happens, and never say to yourself that it was not worth the trouble. For this is silly, and marks the character of a man who is offended by externals.

In company take care not to speak much and excessively about your own acts or dangers: for as it is pleasant to you to make mention of your own dangers, it is not so pleasant to others to hear what has happened to you. Take care also not to provoke laughter; for this is a slippery way towards vulgar habits, and is also adapted to diminish the respect of your neighbours. It is a dangerous habit also to approach obscene talk. When then any thing of this kind happens, if there is a good opportunity, rebuke the man who has proceeded to this talk: but if there is not an opportunity, by your silence at least, and blushing and expression of dissatisfaction by your countenance, show plainly that you are displeased at such talk.

If you have received the impression (φαντασίαν) of any pleasure, guard yourself against being carried away by it; but let the thing wait for you, and allow yourself a certain delay on your own part. Then think of both times, of the time when you will enjoy the pleasure, and of the time after the enjoyment of the pleasure when you will repent and will reproach yourself. And set against these things how you will rejoice if you have abstained from the pleasure, and how you will commend yourself. But if it seem to you seasonable to undertake (do) the thing, take care that the charm of it, and the pleasure, and the attraction of it shall not conquer you: but set on the other side the consideration how much better it is to be conscious that you have gained this victory.

When you have decided that a thing ought to be done and are doing it, never avoid being seen doing it, though the many shall form an unfavourable opinion about it. For if it is not right to do it, avoid doing the thing; but if it is right, why are you afraid of those who shall find fault wrongly?