what he should refer his reading. For neither do you say that a man is
industrious if he keeps awake for a girl, nor do I. But if he does it
(reads and writes) for reputation, I say that he is a lover of
reputation. And if he does it for money, I say that he is a lover of
money, not a lover of labor; and if he does it through love of learning,
I say that he is a lover of learning. But if he refers his labor to his
own ruling power that he may keep it in a state conformable to nature
and pass his life in that state, then only do I say that he is
industrious. For never commend a man on account of these things which
are common to all, but on account of his opinions (principles); for
these are the things which belong to each man, which make his actions
bad or good. Remembering these rules, rejoice in that which is present,
and be content with the things which come in season. If you see anything
which you have learned and inquired about occurring to you in your
course of life (or opportunely applied by you to the acts of life), be
delighted at it. If you have laid aside or have lessened bad disposition
and a habit of reviling; if you have done so with rash temper, obscene
words, hastiness, sluggishness; if you are not moved by what you
formerly were, and not in the same way as you once were, you can
celebrate a festival daily, to-day because you have behaved well in one
act, and to-morrow because you have behaved well in another. How much
greater is this a reason for making sacrifices than a consulship or the
government of a province? These things come to you from yourself and
from the gods. Remember this, who gives these things and to whom, and
for what purpose. If you cherish yourself in these thoughts, do you
still think that it makes any difference where you shall be happy, where
you shall please God? Are not the gods equally distant from all places?
Do they not see from all places alike that which is going on?

* * * * *

AGAINST THE QUARRELSOME AND FEROCIOUS.--The wise and good man neither
himself fights with any person, nor does he allow another, so far as he
can prevent it. And an example of this as well as of all other things is
proposed to us in the life of Socrates, who not only himself on all
occasions avoided fights (quarrels), but would not allow even others to
quarrel. See in Xenophon's Symposium how many quarrels he settled, how
further he endured Thrasymachus and Polus and Ca