what else
have I been made unless a grammarian instead of a philosopher? except in
one thing, that I am explaining Chrysippus instead of Homer. When, then,
any man says to me, Read Chrysippus to me, I rather blush, when I cannot
show my acts like to and consistent with his words.

L.

Whatever things (rules) are proposed to you (for the conduct of life)
abide by them, as if they were laws, as if you would be guilty of
impiety if you transgressed any of them. And whatever any man shall say
about you, do not attend to it; for this is no affair of yours. How long
will you then still defer thinking yourself worthy of the best things,
and in no matter transgressing the distinctive reason? Have you accepted
the theorems (rules), which it was your duty to agree to, and have you
agreed to them? what teacher then do you still expect that you defer to
him the correction of yourself? You are no longer a youth, but already a
full-grown man. If, then, you are negligent and slothful, and are
continually making procrastination after procrastination, and proposal
(intention) after proposal, and fixing day after day, after which you
will attend to yourself, you will not know that you are not making
improvement, but you will continue ignorant (uninstructed) both while
you live and till you die. Immediately then think it right to live as a
full-grown man, and one who is making proficiency, and let everything
which appears to you to be the best be to you a law which must not be
transgressed. And if anything laborious or pleasant or glorious or
inglorious be presented to you, remember that now is the contest, now
are the Olympic games, and they cannot be deferred; and that it depends
on one defeat and one giving way that progress is either lost or
maintained. Socrates in this way became perfect, in all things improving
himself, attending to nothing except to reason. But you, though you are
not yet a Socrates, ought to live as one who wishes to be a Socrates.

LI.

The first and most necessary place (part, [Greek: topos]) in philosophy
is the use of theorems (precepts, [Greek: theoraemata]), for instance,
that we must not lie; the second part is that of demonstrations, for
instance, How is it proved that we ought not to lie? The third is that
which is confirmatory of these two, and explanatory, for example, How is
this a demonstration? For what is demonstration, what is consequence,
what is contradiction, what is truth, what is falsehoo