power; we ought to pursue altogether the things which are in the power of the will, and all other things as it is permitted. Next to this we ought to remember who we are,[1] and what is our name, and to endeavour to direct our duties towards the character (nature) of our several relations (in life) in this manner: what is the season for singing, what is the season for play, and in whose presence; what will be the consequence of the act;[2] whether our associates will despise us, whether we shall despise them;[3] when to jeer (σκώψαι), and whom to ridicule; and on what occasion to comply and with whom; and finally, in complying how to maintain our own character.[4] But wherever you have deviated from any of these rules, there is damage immediately, not from any thing external, but from the action itself.
What then? is it possible to be free from faults, (if you do all this)? It is not possible; but this is possible, to direct your efforts incessantly to being faultless. For we must be content if by never remitting this attention we shall escape at least a few errors. But now when you have said, To-morrow I will begin to attend, you must be told that you are saying this, To-day I will be shameless, disregardful of time and place, mean; it will be in the power of others to give me pain; to-day I will be passionate, and envious. See how many evil things you are permitting yourself to do. If it is good to use attention to-morrow, how much better is it to do so to-day? if to-morrow it is in your interest to attend, much more is it to-day, that you may be able to do so to-morrow also, and may not defer it again to the third day.[5]
- ↑ 'Quid sumus, aut quidnam victuri gignimur.' Persius, Sat. iii. 67.
- ↑ Schweig. thinks that the text will be better translated according to Upton's notion and H. Stephen's (hors de propos) by 'Quid sit abs re futurum,' 'what will be out of season.' Perhaps he is right.
- ↑ Schweig. says that the sense of the passage, as I have rendered it, requires the reading to be καταφρονήσουσι; and it is so, at least in the better Greek writers.
- ↑ See iii. 14, 7, i. 29, 64.
- ↑ Compare Antoninus, viii. 22: "Attend to the matter which is before thee, whether it is an opinion, or an act, or a word.
Thou sufferest this justly, for thou choosest rather to become good to-morrow than to be good to-day."
