BOOK III
not yours to choose; if, I say, you see something higher than this, turn to it with all your heart and enjoy the supreme good now that it is found. But if nothing higher is revealed than the very divinity seated within you, subordinating your private impulses to itself, examining your thoughts, having withdrawn itself, as Socrates used to say, from the sense-affections, and subordinated itself to the gods and making men its first care; if you find all else to be smaller and cheaper than this, give no room to anything else, to which when once you incline and turn, you will no longer have the power without a struggle to prefer in honour that which is your own, your peculiar good. For it is not right to set up a rival of another kind to the good of Reason and of the Commonwealth; the praise of the multitude, for example, or place or wealth or pleasurable indulgence. All these, though they appear for a little while to be in accord, suddenly gain the mastery and carry a man away. Do you then, I say, simply and of your own free will, choose the higher and hold fast to that. 'But the higher is what is to our advantage'; if to the advantage of a reasonable being, keep hold of that, but if to the advantage of a mere animate creature, say so and preserve your decision without parade; only see to it that you make a choice that will not betray you.
7. Never value as an advantage to yourself what will force you one day to break your word, to abandon self-respect, to hate, suspect, execrate another, to act a part, to covet anything that calls for walls or coverings to conceal it. A man who puts first his own mind and divinity, and the holy rites of its excellence, makes no scene, utters no groans, will need neither the refuge of solitude nor the crowded streets. What is most worth while, he will pass his days neither in pursuit nor in avoidance, and it is no concern at all of his whether the time be longer or shorter for which he shall have the use of the soul in its bodily
