Xxix, Xxx. (2)

Patients are displeased with a physician who does not prescribe to them; and think he gives them over. And why are none so affected towards a philosopher as to conclude that he despairs of their recovery to a right way of thinking, if he tells them nothing for their good?

They who have a good constitution of body can bear heat and cold; and so they who have a right constitution of soul can meet anger and grief and immoderate joy and the other passions.

Examine yourself, whether you had rather be rich or happy; and if rich, be assured that this is neither a good, nor altogether in your own power; but if happy, that this is both a good, and in your own power; since the one is a temporary loan of Fortune, and the other depends on will.

As when you see a viper, or an asp, or a scorpion, in a box of ivory or gold, you do not love it or think it happy because of the magnificence of the material in which it is enclosed; but you shun and detest it, because it is of a pernicious nature: so, likewise, when you see vice lodged in the midst of wealth, and the swelling pride of fortune, be not struck by the splendor of the material with which it is surrounded; but despise the base alloy of its manners.

Riches are not among the number of things which are good; prodigality is of the number of those which are evil; modesty of those which are good. Now modesty invites to frugality and the acquisition of things that are good; but riches invite to prodigality and seduce from modesty. It is difficult, therefore, for a rich person to be modest, or a modest person rich.

If you had been born and bred in a ship, you would not be impatient to become the pilot. For you are not necessarily identified with the ship there, nor with riches here; but with reason everywhere. That therefore which is natural and congenial to you, reason, think likewise to be peculiarly your own, and take care of it.

If you were born in Persia, you would not endeavor to live in Greece; but to be happy in the place where you were. Why, then, if you are born in poverty, do you yearn to be rich, and not rather to be happy in the condition where you are?

As it is better to lie straitened for room upon a little couch, in health, than to toss upon a wide bed in sickness, so it is better to contract yourself within the compass of a small fortune, and be happy, than to have a great one and be wretched.

It is not poverty that causes sorrow, but covetous desires; nor do riches deliver from fear, but only reasoning. If therefore you acquire a habit of reasoning, you will neither desire riches, nor complain of poverty.

A horse is not elated, and does not value himself on his fine stable or trappings or saddle-cloths, nor a bird on the warm materials of its nest; but the former on the swiftness of his feet, and the latter of its wings. Do not you, therefore, glory in your food or dress; or in short any external advantage; but in integrity and beneficence.

There is a difference between living well and living profusely. The one arises from contentment and order and propriety and frugality; the other from dissoluteness and luxury and disorder and indecency. In short, to the one belongs true praise; to the other, censure. If therefore you would live well, do not seek to be praised for profuseness.

Let the first satisfaction of appetite be always the measure to you of eating and drinking; and appetite itself the sauce and the pleasure. Thus you will never take more than is necessary, nor will you want cooks; and you will be contented with whatever drink falls in your way.

Consider that you do not thrive merely by the food in your stomach; but by the elevation of your soul. For the former, as you see, is evacuated and carried off altogether; but the latter, though the soul be parted, remains uncorrupted through all things.

In every feast remember that there are two guests to be entertained, the body and the soul; and that what you give the body you presently lose, but what you give the soul remains forever.

Do not mingle anger with profusion, and set them before your guests. Profusion, when it has made its way through the body, is quickly gone; but anger, when it has penetrated the soul, abides for a long time. Take care not to pay a great price merely to be transported with anger, and affront your guests; but rather delight them at a cheap rate by gentle behavior.

Take care at your meals that the attendants be not more in number than those whom they are to attend. For it is absurd that many persons should wait on a few chairs.

It would be best if, both while you are personally making your preparations and while you are feasting at table, you could give among the servants part of what is before you. But if such a thing be difficult at that time, remember that you, who are not weary, are attended by those who are; you who are eating and drinking, by those who are not; you who are talking, by those who are silent; you who are at ease, by those who are under constraint: and thus you will never be heated into any unreasonable passion yourself, nor do any mischief by provoking another.