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nature, fortunes, desires, imagination, opinions, conserving, virtues, friend, soul, philosopher, praise, danger, according, lies, belonging.

us are our opinions, our movements, our desires, our inclinations, our aversions; in other words, all our actions.

The things that do not depend on us are the body, the good fortune, the reputation, the dignity; in other words, all the things not forming part of our actions.

The things that depend on us are free by nature, nothing can stop them, they brook no obstacles; the things that do not depend on us are weak by nature, slaves, dependent, subject to thousands of obstacles and inconveniences and belonging to total strangers.

Remember then, that, if you think that the things which by their nature are really slaves, as free, and those depending on others as belonging to you, you will have to face obstacles at each step, you will be afflicted, troubled and you will be obliged to complain to God and to men.

Instead if you think as yours only those things which really belong to you and as strange which belong to others, never will anyone force you to do anything against your will, nor will anyone hold you back from whatever you want to do, you will not complain to anyone, you will not accuse anyone and you will do nothing, not even the smallest thing against your will; nobody will hurt you, and you will have no enemies because you will not do anything harmful.

Let us aspire then for such great good fortune, remember that you should not work in a mediocre way to achieve them, and regarding the external things, you should entirely renounce quiete a few of them and keep aside the others for sometime later.

For if you try to put them together, and you pursue them and these genuine fortune and these riches and this dignity, may be you will not even obtain these latter for having desired the others; but certainly you will miss acquiring the fortunes which can only give you your freedom and your happiness.

not at all what you appear to be."

Then examine it, go deep inside it, and to understand it, make use of the rules that you have learned, mainly the first one, which is to know whether the thing which is painful to you is the part which depends on us or not, and if it is the part which is not in our power, tell yourself without any preference: "It is none of my concern".

consequently you will not complain to anyone, you will not accuse anyone, you will do nothing, in spite of you, not even the smallest thing; nobody will hurt you, and you will have no enemy for nothing harmful will happen to you.

way to achieve them, and regarding the external things, you should entirely renounce quiete a few of them and keep aside the others for sometime later.

For if you try to put them together, and you pursue them as well as these genuine fortunes and these riches and this dignity, may be you will not even obtain these latter for having desired the others; but certainly you will miss acquiring the fortunes which can only give you your freedom and your happiness.

The end to your fears is to avoid what you fear.

who falls in what he fears is miserable.

Hence if you have aversion only for the things which are against your true good deed, -those which depend on you,- you will never fall into what you fear.

But if you fear death, illness or poverty, you will be miserable.

For if you desire something which is not in our power then you will necessarily be unhappy; and for the ones which are in our power, you are still not in the state to know what are the things good to be desired.

If you are going to take bath, imagine yourself of what are the things happening in a public swimming pool, people plunge into the water,they push each other, they speak in abusive language and some even steal.

You will then go more assuredly to do what you wanted to, if you would have said before: "I want to take bath, but I would like to also conserve my liberty and my independence, which are genuine prerogatives of my nature".

beautiful," this could be bearable; but you, when you say with pride: "I have a beautiful car", surely you are glorifying owning a beautiful car.

The usage which is being done by your imagination.

Thus, if the way you imagine is in accordance with the nature, then you shall be able to really glorify yourself, for you shall glorify a good attribute that is your own.

your way pick up shells or pluck a mushroom, but your thought should be always on your boat, and you would often turn your head, in fear of the pilot calling you, and if he calls, you must throw away everything and run, because, if you make him wait, he might throw you in the boat feet and hands bound as a beast.

It is the same in this life's voyage: if instead of a shell or a mushroom we give you a woman or a boy, you can take them; but if the pilot calls, you will have to run to the boat leaving everything behind, without looking back.

If you see a handsome boy and a beautiful girl, you will find a virtue against these objects, which is continence.

If it is some grief, some laborious work, you will find courage; if it is some abuses, some insults, you will find resignation and patience.

If like this you accustom yourself to face each accident by the virtue given to you by the nature to combat, you will never be carried away by your imagination.

It is preferable that your employee would be lazy rather than you may become miserable.

If you want that your children and your wife and your friends would live always, you are a fool; for you want that the things which do not depend on you to depend, and that which is strange you want it to be yours.

away abroad or may be because he has lost his properties, beware that your imagination does not carry you far away or does not captivate you in persuading that this man is indeed unhappy due to his external things; but make this distinction within you, that, that which afflicts him, is not the accident with which he met, that moved him to tears, but his opinions.

imagination .But immediately discriminate and say: " This bad omen does not concern me; the bad things afflict my puny body, or my small riches or my petty reputation, or my children, or my wife.

For me, if I so desire there are happy omens only; for whatever happens, it is for me to draw a lesson which shall enrich me".

beware, do not allow your imaginatiomn to run riot and captivate you.That way you will not be happy.

For if the essence of the veritable good consists in the things depending on us, then there will be no craving, nor competetiveness nor even jealousy and you yourself would not want to be a big business man, nor a politician, nor a hero in a cinema, but shall be free.

but it is the opinion that you have on them, which makes them appear as people by whom you are outraged.

Hence, when someone bothers you and irritates, come to know that it is not the man who irritates, but your opinion.

Therefore first of all, try hard not to let your imagination run riot; for if you gain some time or delay a bit, you will easily master yourself.

Prepare yourself all the time for the mockery, and perceive well that the ordinary people will whistle at you and say: " this philosopher has come to us overnight.

As for you isn't this philosopher's look superb; stick firmly to your maxims which seem the best and the most beautiful to you.

And remember that, if you remain firm, those who mocked at you first would soon admire; but, if you give in to their insults, you will be mocked all the more.

It would suffice to be in every respect a philosopher.

And if you want to appear a little more, than a philosopher, be happy in appearing to your own eyes and that is sufficient.

conserving the sense of propriety, modesty, fidelity, magnanimity, show me the way to become rich, and I would become.

But if you want me to lose my true fortunes so that you obtain the false ones, see for yourself how badly the scales are tipped, and to what degree you are ungrateful and ill considered.What do you prefer more?

Money or a wise and faithful friend?

Help me rather to acquire these virtues, and do not oblige me to do things which will me make me lose these virtues."

It is enough if everyone fills his area and does his work.

But if, by your example, you give a wise, modest and faithful inhabitant to your town, won't you give it any service?

The status which you will obtain by conserving faithfulness and modesty.

Those who neither flatter nor praise from those who do nothing else but flatter and praise?

If you do not want to give the things by which to buy all these favours and want them for nothing, you are then unfair and insatiable.

For how much do we buy the lettuces at the market?

If your neighbour gives the coin and takes the lettuce and on the other hand you do not give the coin and return without a lettuce, you should not imagine that you have received less than him;for, he has his lettuce and you have the coin which you did not give.

That means you have not paid to the person who is is celebrating, the price at which he is selling it.This price is a praise, a visit, a kindness, a dependence.

Know that, when a plate belonging to you breaks, you should be as quiet as you were when your neighbour's plate broke.

When a son or a wife of someone dies, every one says life is like hat.

If your body is to be handed over to the discretion of some one at the the first opportunity, you would no doubt be very angry; and when you yourself abandon your soul to some one at the first opportunity, if he insults you, your soul would be touched and troubled, but you do not get angry!

If you do observe this conduct, you will at first have pleasure in all that you do, for you would not have envisaged what follows; but at the end, the shame will start appearing, you will be filled with confusion.

You can undertake it after this examination.

It would be the same with you, you would sometimes be athlete and sometimes a player; and after all this a philosopher, and at the depth of your soul you would be nothing.

insults to his father, when his father does not settle his share regarding the properties; that is what made Etocleus and Polyneus irreconciliable enemies: they regarded the throne as a big fortune.

Here is what makes the farmer, the pilot, the merchant curse God, and here is also the cause of the murmurs of those who lose their wives and children.

For where utility lies, there lies also the piety.

Hence each man who takes care to govern their desires and aversions according to the prescribed rules, may care to nourish and increase the piety.

In his prayers, and in his offerings, each one has to follow the custom of his country, in a pure way, without any nonchalance,without negligence, without irreverence, without meanness, and also not in a grandiose manner beyond his means.

But at the same time remember, if you are a philosopher and you want to go to consult him, you know pretty well the nature of what would come to you.

For if it is one of the things that do not depend on us, it can assuredly be neither good nor bad for you.

Hence for worldly things do not lean on the astrologer nor be averse to him, otherwise you will always tremble; but be persuasive and convincing that whatever happens is immaterial and does not concern you, and whatever the nature maybe, it depends on you to make a good use of it, nobody can prevent you from that.

Go then with confidence, as if you were approaching God, as if He deigns well in advising you.

Besides, when he would have given you advice, remember the advisors and to whom you had recourse and who are the ones to whom you will disregard the orders if you disobey.

But go to see the astrologer only to know the events which cannot be seen through reason, nor by any other rules of art.

Thus if you will have to expose yourself to a great danger for your friend's or country's sake, do not go to consult an astrologer to know whether you should do it or not.

For if a soothsayer says that the configuration of your astrological sky is bad, this is a sign of death, or injuries, or exile, but the right reason says that, in spite of all these things, one should help one's friend and country obey then a greater soothsayer than you consulted, obey Apollo Pythian, who expelled a man from his temple who did not go to rescue his friend when he was being assassinated.

It may be, though rarely, that you will have to speak, when occasion demands; but never speak of trivial or common things: never speak of football matches, nor to bet on the horses, nor on cinema heroes, nor of drinking, eating which are topics of ordinary conversations.

Above all speak not of men, neither to blame nor to praise nor to compare them.

If you can then, include in your speeches the conversations with your friends what is decent and proper; and if you find yourself among strangers, doggedly, keep silent.

compulsions you are obliged to break this rule, redouble your vigilance on yourself, lest you should go the way in which others in the crowd behave.

Know that if one of the guests is impure, one who is seated beside and follows him, is bound to be soiled and lose the purity which he can preserve if he remains by himself.

them only as much as is required for the needs of the soul.

And reject all that relates to luxury or vanity.

before marriage, and if you have it, let it at least be in accordance with the law.

But do not be severe to those who make use of it, do not view them harshly and do not brag about continence all the time.

there occasionally, do not support either of the teams, and reserve your support and zeal to yourself, that is to say, remain contented with what happens and accept that the victory is deserved by him who has won; in this way you shall never be angry or troubled.

If even after that, your duty calls him there, bear with all that happens and never consider about saying or thinking that the encounter was not worth the trouble.

Because that is the way of a vulgar person, of a person who has lot of power on external matters.

exploits and the dangers you have come across; because though you may have much pleasure in recounting them, others may not find much in it to listen.

Think of the nature of the people who have invited you and give them the esteem and regard that is due to them.

The same thing for the shoes: if once you cross the limits of requirement of your feet, then you will first have shoes with decoration, then you will like to have golden shoes and finally you will like to have shoes with diamonds.

For there is no limit for those who have once crossed the limits.

The correct reasoning is to say: "I am richer than you, because I am more fortunate than you are; I am more brilliant than you because my speech is more useful than yours ".But you, you are poor both in fortunes and speech.

the danger of soon telling something which you have not assimilated.

And if someone tells you that you know nothing, if you are not pricked by the reproach, know that you are on the way to becoming a philosopher.

Because the sheep do not show to the shepherds how much they have eaten, but after digesting well in the pasture in which they had been, they produce wool and milk.

You too, do not sell your good principles to the ignorant, if you have learnt them well, make them manifest in your actions.

about it, and if you do not drink even water, don't always say that you do not drink water.

If you want to practise patience and tolerance, do that for yourself and not for showing to others; do not show your devotion; if you are extremely thirsty, take water in your mouth and throw it out and don't tell that to any one.

of others; the philosopher has the habit and character: he is concerned with all the good and bad fortune of himself.

blame anybody, he does not praise anybody, he does not complain against anybody, he does not accuse anybody, he does not speak of himself as if he was something or he knew something.

When he finds some obstacle or some hindrances to what he wants, he takes it on himself.

If someone praises him he mocks discreetly at those flatterers and if he tries it again then he does not look for its justification; but like a person recovering, he examines himself and observes lest he should disturb or trouble the process of recovery which has just commenced, before his health is fully restored.

He has conquered in him all desires and he has aversions only to the things that do not depend on us.For all things he has only movements not very assidous and rather subdued.

If people consider him as simple and ignorant he is not in pain because of it.

In other words, he is always vigilant against himself as if he is against a person who is continually trying to trap him and who is his most dangerous enemy.

yourself: If Chrysippus did not write enigmatically, then this man who is boasting would not have anything by which he could glorify himself.

As for me, what do I want?

I therefore search for those who have explained it well.

I am told that Chrysippus has done so.

Upto this point, nothing is very extraordinary.When I have found someone who is a good interpreter, then the only thing to be done is to follow the precepts explained to me and to put them into practice; and that is the only thing deserving merit.

Because if I am satisfied only with explaining this philosopher and admiring what he had said, what does that mean to me?It means that I am only a grammarian and not a philosopher, with the difference that instead of explaining Homer, I explain Chrysippus.

And do not pay any importance whatsoever to what others are going to tell you; because that is not among the things which are within your power.

If you indulge in yourself, amuse yourself, if you make resolution after resolutions, if each day you think of another day when you would take care of yourself, it will happen that, if you have not guarded yourself against it, you will not make any progress, you will remain ignorant in your life and after your death.

Start considering yourself today itself as fit for living like a man, like one who has already made some progress in the path of the wise and all that appears to you as very beautiful and very good should be for you an absolute law.

If that presents something painful or agreeable to you, something glorious or shameful, remember that the day of battle has come, that the olympic games is declared open, there is now no time to postpone, and in a moment or in a single courageous action or lapse depends your progress or your fall.

As for you, since you have still not become Socrates, you should nevertheless live like one who wants to become Socrates.

The second aspect is to provide the theory why one should not tell a lie.

And the third part is to prove the theorem, explaining why is the theorem required, what is the staff of which truth and certitude are made of; it defines the different terms; theory, consequence, opposition, truth and falseness.

This third part is required for the second part, and the second for the first one.

Even when I resist your orders, besides when I become wicked and irreverent inspite of myself, I should follow Thee".

Also tell yourself: Those who can adjust according to necessity are sages and wise in the knowledge of the divine.

In the third place, tell further " Let me pass by courageously, because it is by this that God leads us and calls us.