Part 13 (1/2)

If Reason demand it, for the sake of country, of kinso? Thou art not ashao to the doors of a cobbler when thou art in want of shoes, nor to those of a gardener for lettuces; and why to those of a rich ?

--”Yea, but I have no awe of the cobbler”

Then have none of the rich

--”Nor will I flatter the gardener”

And do not flatter the rich

--”How, then, shall I gain what I want?”

Did I say to thee, _Go, for the sake of gaining it_; or did I not only say, _Go, that thou mayest do what it beseeo?”

That thou one; that thou mayest have played the part of a citizen, of a brother, of a friend And, for the rest, reetable-seller, to whoive, even though he sell it dear Thy aim was lettuces; they are worth an obol, they are not worth a talent And so it is here Is theto the richto him about? So be it; I will speak

But must I also kiss his hand, and fawn upon him with praise? Out upon it! that is a talent's worth It is no profit to me, nor to the State, nor to ood citizen and friend

11--”How, then, shall I becoenerous and happy one For Reason doth never decree that a man must be abject, or lament, or depend on another, or blame God or man And thus be thou affectionate, as one ill keep this faith

But if through this affection, or what happens to be so called by thee, thou art like to prove a miserable slave, then it shall not profit thee to be affectionate And what hinders us to love as though we loved a mortal, or one who may depart to other lands? Did Socrates not love his children? Yea, but as a free man; as one who remembered that he must first love the Gods And, therefore, he never did transgress anything that it becooodhis punishment, nor beforeti in the field But we are well supplied with every excuse for baseness; soh brothers But it behooveth no h all, and h God, which hath fras which are delightful to thee, set before thyself the appearances that oppose the thy child, to whisper, _To-morrow thou shalt die_; and likeith thy friend, _To-morrow thou shall depart, either thou or I, and we shall see each other no more_?

--”But these are words of ill-omen”

And so are soard not this; only let the of ill-omen, save only that which betokeneth sorief andand shamelessness, these words are of ill-omen And not even theainst the things But wilt thou say that any word is of ill-o? Say that it is of ill-o of ears of corn, for it betokeneth the destruction of the ears-but not of the universe Say that the falling of the leaves is of ill-oreen, and raisins in the place of grapes For all these things are changes from the former estate to another; no destruction, but a certain appointed order and disposition Here is parting for foreign lands, and a little change Here is death-a greater change, not from that which now is to that which is not, but to that which is not now

CHAPTER IX

ON SOLITUDE

1 Solitude is the state of one who is helpless For he who is alone is not therefore solitary; even as he who is in a great company is not therefore not solitary When, therefore, we have lost a brother or a son or a friend on ere wont to rest, we say that we are left solitary, and oftenti us and soa multitude of slaves For the solitary ht helpless, and laid open to those ish him harm Therefore e are on a journey we then, above all, say that we are solitary e are fallen a thieves; for that which taketh away solitude is not the sight of a man, but of a faithful and pious and serviceable man For if to be solitary it sufficeth to be alone, then say that Zeus is solitary in the conflagration,[1] and bewails himself _Woe is me! I have neither Hera nor Athene nor Apollo_, nor, in short, either brother or son or descendant or kinsration For they co out from a certain natural principle, that we are by nature social, and inclined to love each other, and pleased to be in the company of other men But none the less is it needful that one find the means to this also, to be able to suffice to himself, and to be his own companion For as Zeus is his own companion, and is content with hiovernns worthy of himself; thus should we be able to converse with ourselves, and feel no need of others, nor want overns; to consider hoe stood formerly towards the events that befall us, and hoe stand nohat things they are that still afflict us; how these, too, ht should need perfecting, to perfect it according to the reason of the case

2 Ye see no that Caesar seeer wars nor battles nor bands of robbers nor of pirates, but a man may travel at every season, and sail froive us peace from fever? or fro? ay, or frorief? _He cannot_ Or from envy? _He cannot_ Briefly, then, he cannot secure us fros But the word of the philosophers doth pros And what saith it? _If ye will hearken unto rieve, ye shall not be wroth, ye shall not be compelled or hindered, but ye shall live untroubled and free from every ill_ Whosoever hath this peace, which Caesar never proclaimed (for how could he proclaih His word, shall he not suffice to himself when he may be alone? for he beholdeth and considereth, _Now can no evil happen to s are full of peace, full of calhbor, no associate hath any hurt_ He is supplied by one, whose part that is, with food, by another with raiment, by another with senses, by another with natural conceptions And when it er supplied, that is the signal for retreat: the door is opened, and God saith to thee, _Depart_

--”Whither?”

To nothing dreadful, but to the place fros friendly and akin to thee, to the eleo to fire; of earth, to earth; of air, to air; of water, to water;[2] no Hades, nor Acheron, nor Coeytus, nor Phlegethon, but all things are full of Gods and Powers[3] Whoso hath these things to think on, and seeth the sun and the moon and the stars, and rejoiceth in the earth and the sea, he is no more solitary than he is helpless

--”What, then, if one come and find me alone and slay me?”

Fool! not thee, but thy wretched body