The Encheiridion, or Manual (46-50)

On no occasion call yourself a philosopher, and do not speak much among the uninstructed about theorems (philosophical rules, precepts): but do that which follows from them. For example at a banquet do not say how a man ought to eat, but eat as you ought to eat. For remember that in this way Socrates[*] also altogether avoided ostentation: persons used to come to him and ask to be recommended by him to philosophers, and he used to take them to philosophers: so easily did he submit to being overlooked. Accordingly if any conversation should arise among uninstructed persons about any theorem, generally be silent; for there is great danger that you will immediately vomit up what you have not digested. And when a man shall say to you, that you know nothing, and you are not vexed, then be sure that you have begun the work (of philosophy). For even sheep do not vomit up

When at a small cost you are supplied with every thing for the body, do not be proud of this; nor, if you drink water, say on every occasion, I drink water. But consider first how much more frugal the poor are than we, and how much more enduring of labour. And if you ever wish to exercise yourself in labour and endurance, do it for yourself, and not for others: do not embrace statues.[*] But if you are ever very thirsty, take a draught of cold water, and spit it out, and tell no man.

The condition and characteristic of an uninstructed person is this: he never expects from himself profit (advantage) nor harm, but from externals. The condition and characteristic of a philosopher is this: he expects all advantage and all harm from himself. The signs (marks) of one who is making progress are these: he censures no man, he praises no man, he blames no man, he accuses no man, he says nothing about himself as if he were somebody or knew something; when he is impeded at all or hindered, he blames himself: if a man praises him, he ridicules the praiser to himself: if a man censures him, he makes no defence: he goes about like weak persons, being careful not to move any of the things which are placed, before they are firmly fixed: he removes all desire from himself, and he transfers aversion (ἔκκλισιν) to those things only of the things within our power which are contrary to nature: he employs a moderate movement towards every thing: whether he is considered foolish or ignorant, he cares not: and in a word he watches himself as if he were an enemy and lying in ambush.

When a man is proud because he can understand and explain the writings of Chrysippus, say to yourself, If Chrysippus had not written obscurely, this man would have had nothing to be proud of. But what is it that I wish? To understand Nature and to follow it. I inquire therefore who is the interpreter: and when I have heard that it is Chrysippus, I come to him (the interpreter). But I do not understand what is written, and therefore I seek the interpreter. And so far there is yet nothing to be proud of. But when I shall have found the interpreter, the thing that remains is to use the precepts (the lessons). This itself is the only thing to be proud of. But if I shall admire the exposition, what else have I been made unless a grammarian instead of a philosopher? except in one thing, that I am explaining Chrysippus instead of Homer. When then any man says to me, Read Chrysippus to me, I rather blush, when I cannot show my acts like to and consistent with his words.

Whatever things (rules) are proposed[*] to you [for the conduct of life] abide by them, as if they were laws, as if you would be guilty of impiety if you transgressed any of them. And whatever any man shall say about you, do not attend to it: for this is no affair of yours.