honors, in courts of judicature. When you have considered all
           these things round, approach, if you please; if, by parting
           with them, you have a mind to purchase apathy, freedom, and
           tranquillity. If not, don't come here; don't, like children,
           be one while a philosopher, then a publican, then an orator,
           and then one of Caesar's officers. These things are not
           consistent. You must be one man, either good or bad. You must
           cultivate either your own ruling faculty or externals, and
           apply yourself either to things within or without you; that
           is, be either a philosopher, or one of the vulgar.

           30. Duties are universally measured by relations. Is anyone a
           father? If so, it is implied that the children should take
           care of him, submit to him in everything, patiently listen to
           his reproaches, his correction. But he is a bad father. Is you
           naturally entitled, then, to a good father? No, only to a
           father. Is a brother unjust? Well, keep your own situation
           towards him. Consider not what he does, but what you are to do
           to keep your own faculty of choice in a state conformable to
           nature. For another will not hurt you unless you please. You
           will then be hurt when you think you are hurt. In this manner,
           therefore, you will find, from the idea of a neighbor, a
           citizen, a general, the corresponding duties if you accustom
           yourself to contemplate the several relations.

           31. Be assured that the essential property of piety towards
           the gods is to form right opinions concerning them, as
           existing "I and as governing the universe with goodness and
           justice. And fix yourself in this resolution, to obey them,
           and yield to them, and willingly follow them in all events, as
           produced by the most perfect understanding. For thus you will
           never find fault with the gods, nor accuse them as neglecting
           you. And it is not possible for this to be effected any other
           way than by withdrawing yourself from things not in our own
           control, and placing good or evil in those only which are. For
           if you suppose any of the things not in our own control to be
           either good or evil, when you are disappointed of what you
           wish, or incur what you would avoid, you must necessarily find
           fault with and blame the authors. For every animal is
           naturally formed to fly and abhor things that appear hurtful,
           and the causes of them; and to pursue and admire those which
           appear beneficial, and the causes of them. It is impractical,
           then, that one who supposes himself to be hurt should be happy
           about the person who, he thinks, hurts him, just as it is
           impossible to be happy about the hurt itself. Hence, also, a
           father is reviled by a son, when he does not impart to him the
           things which he takes to be good; and the supposing empire to
           be a good made Polynices and Eteocles mutually enemies. On
           this account the husbandman, the sailor, the merchant, on this
           account those who lose wives and children, revile the gods.
           For where interest is, there too is piety placed. So that,
           whoever is careful to regulate his desires and aversions as he
           ought, is, by the very same means, careful of piety likewise.
           But it is also incumbent on everyone to offer libations and
           sacrifices and first fruits, conformably to the customs of his
           country, with purity, and not in a slovenly manner, nor
           negligently, nor sparingly, nor beyond his ability.

           32. When you have recourse to divination, remember that you
           know not what the event will be, and you come to learn it of
           the diviner; but of what nature it is you know before you
           come, at least if you are a philosopher. For if it is among
           the things not in our own control, it can by no means be
           either good or evil. Don't, therefore, bring either desire or
           aversion with you to the diviner (else you will approach him
           trembling), but first acquire a distinct knowledge that every
           event is indifferent and nothing to you., of whatever sort it
           may be, for it will be in your power to make a right use of
           it, and this no one can hinder; then come with confidence to
           the gods, as your counselors, and afterwards, when any counsel
           is given you, remember what counselors you have assumed, and
           whose advice you will neglect if you disobey. Come to
           divination, as Socrates prescribed, in cases of which the
           whole consideration relates to the event, and in which no
           opportunities are afforded by reason, or any other art, to
           discover the thing proposed to be learned. When, therefore, it
           is our duty to share the danger of a friend or of our country,
           we ought not to consult the oracle whether we will share it
           with them or not. For, though the diviner should forewarn you
           that the victims are unfavorable, this means no more than that
           either death or mutilation or exile is portended. But we have
           reason within us, and it directs, even with these hazards, to
           the greater diviner, the Pythian god, who cast out of the
           temple the person who gave no assistance to his friend while
           another was murdering him.

           33. Immediately prescribe some character and form of conduce
           to yourself, which you may keep both alone and in company.

           Be for the most part silent, or speak merely what is
           necessary, and in few words. We may, however, enter, though
           sparingly, into discourse sometimes when occasion calls for
           it, but not on any of the common subjects, of gladiators, or
           horse races, or athletic champions, or feasts, the vulgar
           topics of conversation; but principally not of men, so as
           either to blame, or praise, or make comparisons. If you are
           able, then, by your own conversation bring over that of your
           company to proper subjects; but, if you happen to be taken
           among strangers, be silent.