CHAPTER XII.
on attention
When you have remitted your attention for a short time, do not imagine this, that you will recover it when you choose; but let this thought be present to you, that in consequence of the fault committed to-day your affairs must be in a worse condition for all that follows. For first, and what causes most trouble, a habit of not attending is formed in you; then a habit of deferring your attention. And continually from time to time you drive away by deferring it the happiness of life, proper behaviour, the being and living conformably to nature.[1] If then the procrastination of attention is profitable, the complete omission of attention is more profitable; but if it is not profitable, why do you not maintain your attention constant?—To-day I choose to play—Well then, ought you not to play with attention?—I choose to sing—What then hinders you from doing so with attention? Is there any part of life excepted, to which attention does not extend? For will you do it (any thing in life) worse by using attention, and better by not attending at all? And what else of the things in life is done better by those who do not use attention? Does he who works in wood work better by not attending to it? Does the captain of a ship manage it better by not attending? and is any of the smaller acts done better by inattention? Do you not see that when you have let your mind loose, it is no longer in your power to recall it, either to propriety, or to modesty, or to moderation: but you do every thing that comes into your mind in obedience to your inclinations.
To what things then ought I to attend? First to those general (principles) and to have them in readiness, and without them not to sleep, not to rise, not to drink, not to
- ↑ See Schweig.'s note on the words εἰώθει ὑπερτιθέμενον, in place of which he proposes ἐξωθῇ ὑπερτιθέμενος. Compare Persius, Sat. v. 66and Martial, v. 58.
"Cras hoc fiet." Idem cras fiet, etc.,
