Chapter III: On Disputation

1. What things a man must have learned in order to be able to reason well have been accurately defined by our philosophers; but in the fitting use of them we are wholly unexercised. Give any one of us whom ye please some ignorant man for a disputant, and he shall find no way to deal with him; but if, when he hath moved him a little, the man answer beside the purpose, he is no longer able to manage him, but either he will revile him, or mock him, and say, _He is an ignorant fellow; nothing can be done with him_.

2. But a guide, when he hath found one straying from the way, leads him into the proper road, and does not mock him or revile him, and then go away. And do thou show such a man the truth, and thou shalt see that he will follow it. But so long as thou dost not show it, mock him not, but be sensible rather of thine own incapacity.

3. But what? this business of instruction is not very safe at present, and least of all in Rome; for he who pursues it will of course feel constrained not to do it in a corner, but he must go to some man of consular rank, it may be, or some rich man, and inquire of him: Sir, can you tell me to whom you have committed the care of your horses? _Surely._ Was it, then, to any chance-comer and one inexperienced about horses? _By no means._ Well, then, to whom are your gold and silver vessels and raiment entrusted? _Neither are these committed to any chance person._ And your body, have you already sought out one to whom to commit the care of it? _How not?_ And that also one who is experienced in training and medicine? _Assuredly._ Whether, now, are these the best things you have, or do you possess aught that is better than all of them? _What thing do you mean?_ That, by Zeus, which useth all these, and approveth each of them and taketh counsel? _Is it the soul, then, that you mean?_ You have conceived me rightly; it is even this. _Truly I hold that I possess in this something much better than everything else._ Can you then declare to us in what manner you have taken thought for your soul? for it is not likely that a wise man like yourself, and one of repute in the State, would overlook the best think you possess, and use no diligence or design about it, but leave it neglected and perishing? _Surely not._ But do you provide for it yourself? and have you learned the way from another, or discovered it yourself?

4. And then at last there is danger lest he say first, _Good sir, what is this to you? who are you?_ and then, if you persist in troubling him, that he may lift up his hands and smite you. Once I too was an admirer of this method until I fell into these difficulties.

CHAPTER IV.

THAT WE SHOULD BE SLOW IN ACCEPTING PLEASURE.

1. When thou hast received the appearance of some pleasure, then, as in other things, guard thyself lest thou be carried away by it, but delay with thyself a little, and let the thing await thee for a while. Then bethink thyself of the two periods of time, one when thou shalt be enjoying the pleasure, the other, when, having enjoyed it, thou shalt afterwards repent of it and reproach thyself. And set on the other side how thou shalt rejoice and commend thyself if thou abstain.

2. But if it seem reasonable to thee to do the thing, beware lest thou have been conquered by the flattery and the sweetness and the allurement of it. But set on the other side how much better were the consciousness of having won that victory.

CHAPTER V.

THAT WE SHOULD BE OPEN IN OUR DEALINGS.

In doing aught which thou hast clearly discerned as right to do, seek never to avoid being seen in the doing of it, even though the multitude should be destined to form some wrong opinion concerning it. For if thou dost not right, avoid the deed itself. But if rightly, why fear those who will wrongly rebuke thee?

CHAPTER VI.

THAT HALF TRUE MAY BE ALL FALSE.

As the sayings, _It is day_, _It is night_, are wholly justifiable if viewed disjunctively, but not if viewed together, even so at a feast, to pick out the largest portion for one's self may be justifiable, if we look to the needs of the body alone, but is unjustifiable if viewed as it concerns the preservation of the proper community in the feast. Therefore, in eating with another person, remember not to look only at the value for the body of the things that are set before thee, but to preserve also the reverence due to the giver of the feast.

CHAPTER VII.

THAT EACH MAN PLAY HIS OWN PART.

1. If thou hast assumed a part beyond thy power to play, then thou hast both come to shame in that, and missed one thou couldst have well performed.

2. And some one having inquired, _How then, shall each of us perceive what character he befits?_ Whence, said Epictetus, doth the bull alone, when the lion approacheth, discover his own capacity, and advance to defend the whole herd? It is clear that with the capacity is ever joined the perception of the same, and thus, whoever of us may possess a like capacity will not be ignorant of it. But a bull is not made in a moment, nor is a man of generous spirit; but we must have preparation and winter-training,[1] and not lightly rush upon things that do not concern us.

CHAPTER VIII.

THAT WE SHOULD BE CAREFUL OF THE SOUL AS OF THE BODY.

In going about, you are careful not to step upon a nail or to twist your foot. Care thus also lest you injure your ruling faculty. And if we observe this in each thing we do, we shall the more safely undertake it.

CHAPTER IX.

THE MEASURE OF GAIN.

The measure of gain for each man is the body, as the foot is for the shoe. Take your stand on this, and you shall preserve the measure. But if you transgress it, you must thenceforth be borne, as it were, down a steep. And so it is with the shoe, for if you will go beyond the measure of the foot, the shoe will be first gilded, then dyed purple, then embroidered. For that which hath once transgressed its measure hath no longer any limit.

CHAPTER X.

THE WORTH OF WOMEN.

From the age of fourteen years women are flattered and worshiped by men. Seeing thus that there is nothing else for them but to serve the pleasure of men, they begin to beautify themselves, and to place all their hopes in this. It were well, then, that they should perceive themselves to be prized for nothing else than modesty and decorum.

CHAPTER XI.

A DULL NATURE.

It betokens a dull nature to be greatly occupied in matters that concern the body, as to be much concerned about exercising one's self, or eating, or drinking, or other bodily acts. But these things should be done by the way, and all attention be given to the mind.