ely and not meanly nor carelessly nor scantily nor above our
ability, is a thing which belongs to all to do.

XXXII.

When you have recourse to divination, remember that you do not know how
it will turn out, but that you are come to inquire from the diviner. But
of what kind it is, you know when you come, if indeed you are a
philosopher. For if it is any of the things which are not in our power,
it is absolutely necessary that it must be neither good nor bad. Do not
then bring to the diviner desire or aversion ([Greek: echchlinein]): if
you do, you will approach him with fear. But having determined in your
mind that everything which shall turn out (result) is indifferent, and
does not concern you, and whatever it may be, for it will be in your
power to use it well, and no man will hinder this, come then with
confidence to the gods as your advisers. And then when any advice shall
have been given, remember whom you have taken as advisers, and whom you
will have neglected, if you do not obey them. And go to divination, as
Socrates said that you ought, about those matters in which all the
inquiry has reference to the result, and in which means are not given
either by reason nor by any other art for knowing the thing which is the
subject of the inquiry. Wherefore when we ought to share a friend's
danger, or that of our country, you must not consult the diviner whether
you ought to share it. For even if the diviner shall tell you that the
signs of the victims are unlucky, it is plain that this is a token of
death, or mutilation of part of the body, or of exile. But reason
prevails, that even with these risks, we should share the dangers of our
friend, and of our country. Therefore attend to the greater diviner, the
Pythian god, who ejected from the temple him who did not assist his
friend, when he was being murdered.

XXXIII.

Immediately prescribe some character and some form to yourself, which
you shall observe both when you are alone and when you meet with men.

And let silence be the general rule, or let only what is necessary be
said, and in few words. And rarely, and when the occasion calls, we
shall say something; but about none of the common subjects, not about
gladiators, nor horse-races, nor about athletes, nor about eating or
drinking, which are the usual subjects; and especially not about men, as
blaming them or praising them, or comparing them. If then you are able,
bring over by your conversation, the conve