Book 1
25
Why should I direct you? Has not Zeus directed you? Has he not given you what is your own. incapable of restraint or hindrance; and what is not your own, liable to both? What directions, then, what orders, have you brought from him? By all means guard what is your own; what belongs to others do not covet. Honesty is your own; a sense of virtuous shame is your own. Who, then, can deprive you of these? Who can restrain you from making use of them, but yourself? And how do you do it? When you make that your concern which is not truly your own, you lose that which is. Having such precepts and directions from Zeus, what sort do you still want from me? Am I better than He, or more worthy of credit? If you observe these precepts, what others do you need? Are not these His? Apply the. recognized principles; apply the demonstrations of philosophers; apply what you have often heard, and what you have said yourself; what you have read, and what you have carefully studied.
25
How long is it right to devote one’s self to these things and not break up the game?
25
As long as it goes on well. A king is chosen at the Saturnalian Festival, supposing it to be agreed to play at that game; he orders: Do you drink; you mix the wine; you sing: you go; you come. I obey, that the game may not be broken up by my fault.
25
[Then he orders] bid you think yourself to be unhappy. I do not think so; and who shall compel me to think so?
25
Again, suppose we agree to play Agamemnon and Achilles. He who is appointed for Agamemnon says to me, Go to Achilles, and force away Briseis. I go. Come. I come. We should deal with life as with these imaginary orders.
