The Good Book_ A Secular Bible - A. C. Grayling [16]
6. When walking, you are careful not to step on a nail or turn your foot; so likewise be careful not to hurt the ruling faculty of your mind.
7. The body is to everyone the measure of the possessions proper for it, just as the foot is of the shoe.
8. If, therefore, you stop at this, you will keep the measure; but if you move beyond it, you must necessarily be carried forward, as down a cliff;
9. As in the case of a shoe, if you go beyond its fitness to the foot, it comes first to be gilded, then purple, and then studded with jewels.
10. For to that which once exceeds a due measure, there is no bound.
11. Though it is good to take thought for our exercises, for eating and drinking proportionately, and discharging the animal functions,
12. These should be done in due measure, for most of our attention should be engaged in the care of the understanding.
13. When any person harms you, or speaks badly of you, remember that he acts or speaks from a supposition of its being his right.
14. Now, it is not possible that he should follow what appears right to you, but what appears so to himself.
15. Therefore, if he judges from a wrong appearance, he is the person hurt, since he is the person deceived.
16. For if anyone should suppose a true proposition to be false, the proposition is not hurt, but he who is deceived about it.
17. Setting out, then, from these principles, you will bear with fortitude a person who reviles you, for you will say upon every occasion, ‘It seemed so to him.’
18. Everything has two handles, the one by which it may be carried, the other by which it cannot.
19. If your brother acts unjustly, do not lay hold on the action by the handle of his injustice, for by that it cannot be carried;
20. But by the opposite, that he is your brother, that he was brought up with you; and thus you will lay hold on it, as it is to be carried.
21. The question to be asked at the end of each day is, ‘How long will you delay to be wise?’
Chapter 19
1. When you have brought yourself to supply the necessities of your body at a small price, don’t pique yourself upon it;
2. Nor, if you drink only water, say on every occasion, ‘I drink only water.’
3. But first consider how much the poor are more sparing and patient of hardship than those who have a sufficiency, or are rich.
4. But if at any time you would inure yourself by exercise to labour, and bearing hard trials, do it for your own sake, and not for the world.
5. These reasonings are unconnected, though foolish people think them:
6. ‘I am richer than you, therefore I am better’; ‘I am more eloquent than you, therefore I am better’.
7. The true connection is this: ‘I am richer than you, therefore my property is greater than yours’; ‘I am more eloquent than you, therefore my style is better than yours’.
8. But a human being, after all, is neither property nor style.
9. Does anyone bathe in a very short time? Do not say that he does it ill, but in a short time.
10. Does anyone drink a great quantity of wine? Do not say that he does ill, but that he drinks a great quantity.
11. For, unless you perfectly understand the principle from which anyone acts, how should you know if he acts ill?
12. Thus you will not run the hazard of assenting to any appearances but such as you fully comprehend.
13. Never call yourself wise, nor talk a great deal among the unlearned about wisdom, but act conformably to it.
14. Thus, when taking food in company, do not talk about how persons ought to eat, but eat as you ought.
15. If ever any talk should happen among the unlearned concerning learned things, be you, for the most part, silent.
16. For there is great danger in immediately throwing out what you have not digested.
17. And if anyone tells you that you know nothing, and you are not angered by what he says, you may be sure that you have begun to be wise.
18. For sheep do not regurgitate the grass to show the shepherds how much they have eaten; but, inwardly digesting their food, they outwardly