1. Ordain for thyself forthwith a certain form and type of conduct, which thou shalt maintain both alone and, when it may chance, among men.
1. Set a clear standard of conduct for yourself right away. Follow it both when you are alone and when you are with others.
2. And for the most part keep silence, or speak only what is necessary, and in few words. But when occasion may call thee to speak, then speak, but sparingly, and not about any subject at hap-hazard, nor about gladiators, nor horse races, nor athletes, nor things to eat and drink, which are talked of everywhere; but, above all, not about men, as blaming or praising or comparing them.
2. For the most part, keep silent, or say only what is necessary, in few words. When the occasion calls for you to speak, do so, but sparingly. Do not talk about random subjects, gladiators, horse races, athletes, or food and drink, which people discuss everywhere. Above all, do not talk about people by criticizing, praising, or comparing them.
If, then, thou art able, let thy discourse draw that of the company towards what is seemly and good. But if thou find thyself apart among men of another sort, keep silence.
If you can, steer the conversation toward what is proper and good. But if you find yourself alone among people of a different sort, remain silent.
3. Laugh not much, nor at many things, nor unrestrainedly.
3. Don’t laugh too much, at too many things, or without restraint.
4. Refuse altogether, if thou canst, to take an oath; if thou canst not, then as the circumstances allow.
4. Refuse to take an oath at all if you can. If you cannot, do what the circumstances allow.
Simplicius explains that the oath should be refused. Calling God as a witness in purely personal, earthly matters shows a lack of reverence toward him. But an oath could properly confirm a pledge made on behalf of friends, parents, or country.
5. Shun banquets given by strangers and by the vulgar. But if any occasion bring thee to them, give strictest heed, lest thou fall unawares into the ways of the vulgar. For know that if thy companion be corrupt, he who hath conversation with him must needs be corrupted also, even if himself should chance to be pure.
5. Avoid banquets hosted by strangers and by people of low character. But if circumstances bring you to them, be especially careful not to slip unknowingly into their ways. For know that if your companion is corrupt, anyone who associates with them will inevitably become corrupt too. This is true even if that person happens to be pure.
6. Hath any of you the art of a lute-player when he takes the lute in his hand, so as at once when he hath touched the strings to know which are out of tune, and then to tune the instrument?—such a gift as Socrates had, who in every company could lead those that were with him to his own topic? Whence should you have it? but ye must needs be carried about hither and thither by the vulgar. And wherefore, then, are they stronger than ye? For that they speak their sorry stuff from belief; but ye, your fine talk from the lips out. Wherefore it is flat and dead; and sickening it is to hear your exhortations and this wretched virtue of yours, which is prated of in every quarter. And thus the vulgar conquer you. For everywhere belief is mighty, belief is invincible. Until then the right opinions are hardened in you; and until ye shall have gained a certain strength for your safety, I counsel you to mingle cautiously with the vulgar, else every day, like wax in the sun, shall whatever hath been written in you in the school be melted away.
6. Do any of you have the skill of a lute player when he picks up his instrument? Can you tell at the first touch which strings are out of tune, and then tune them? Socrates had such a gift. In any company, he could lead those around him to his own subject. Where would you get such a gift? Instead, you are bound to be pulled this way and that by ordinary people. Why, then, are they stronger than you? Because they believe the worthless things they say. Your fine words, however, come only from your lips. That is why they are flat and lifeless. It is sickening to hear your appeals and your miserable virtue, which you chatter about everywhere. And so ordinary people overcome you. For everywhere, conviction is powerful. Conviction is invincible. Until sound judgments become firmly established in you, and you gain enough strength to protect yourselves, I advise caution. Be careful when mixing with ordinary people. Otherwise, everything taught to you in the school will melt away each day, like wax in the sun.
7. In things that concern the body accept only so far as the bare need—as in food, drink, clothing, habitation, servants. But all that makes for glory or luxury thou must utterly proscribe.
7. For bodily needs, accept only the bare necessities, such as food, drink, clothing, housing, and servants. But you must completely reject everything that serves glory or luxury.
8. Concerning intercourse of the sexes, it is right to be pure before marriage, to the best of thy power. But, using it, let a man have to do only with what is lawful. Yet be not grievous to those who use such pleasures, nor censorious; nor be often putting thyself forward as not using them.
8. As for sex, you should remain chaste before marriage, as far as you can. But if you have sex, do so only within the law. Yet do not be harsh or judgmental toward those who enjoy such pleasures. Nor should you often draw attention to your own abstinence.
9. If one shall bear thee word that such a one hath spoken evil of thee, then do not defend thyself against his accusations, but make answer: He little knew my other vices, or he had not mentioned only these.
9. If someone tells you that another person has spoken badly of you, do not defend yourself against the accusations. Instead, reply: He knew little about my other faults, or he would not have mentioned only these.
10. There is no necessity to go often to the arena, but if occasion should take thee there, do not appear ardent on any man’s side but thine own; that is to say, choose that only to happen which does happen, and that the conqueror may be simply he who wins; for so shalt thou not be thwarted. But from shouting and laughing at this or that, or violent gesticulation, thou must utterly abstain. And when thou art gone away, converse little on the things that have passed, so far as they make not for thine own correction. For from that it would appear that admiration of the spectacle had overcome thee.
10. There is no need to go often to the arena. But if you do go, do not passionately take anyone’s side except your own. That is, wish only for what actually happens, and let whoever wins be the winner. Then your wishes will not be frustrated. You must completely avoid shouting, laughing at one thing or another, or making wild gestures. After you leave, say little about what happened, except where it helps you improve yourself. Otherwise, you will seem to have been carried away by admiration for the spectacle.
11. Go not freely nor indiscriminately to recitations. But if thou go, then preserve (yet without being grievous to others) thy gravity and calmness.
11. Do not attend recitations readily or indiscriminately. But if you go, remain serious and calm without making others uncomfortable.
Upton quotes references to these recitations from Juvenal, Martial, and Pliny. Authors would read their own works and invite crowds of flatterers to attend. Epict. Diss. iii. 23. (Schweighäuser) scornfully attacks the pretentious speakers at these events and those who gathered to applaud them. He contrasts fashionable reciters and lecturers with his own teacher, Rufus. “Rufus was wont to say, I speak to no purpose, if ye have time to praise me. And, verily, he spoke in such a way that every man who sat there thought that some one had accused him to Rufus, he so handled all that was going on, he so set before each man’s eyes his faults.”
12. When thou art about to meet any one, especially one of those that are thought high in rank, set before thy mind what Socrates or Zeno had done in such a case. And so thou wilt not fail to deal as it behooves thee with the occasion.
12. When you are about to meet someone, especially someone considered high-ranking, imagine what Socrates or Zeno would have done. Then you will not fail to handle the situation as you should.
13. When thou goest to any of those that are great in power, set before thy mind the case that thou wilt not find him at home, that thou wilt be shut out, that the doors may be slammed in thy face, that he will take no notice of thee. And if even with these things it behooves thee to go, then go, and bear all that happens; and never say to thyself—It was not worth this. For that is the part of the foolish, and of those that are offended at outward things.
13. When you visit someone with great power, prepare yourself for what might happen. You may not find him at home. You may be kept out. The doors may be slammed in your face. He may ignore you. If you still need to go despite these things, then go, and bear all that happens. Never say to yourself, It was not worth this. That is what foolish people say, people who are upset by things outside their control.
14. In company, be it far from thee to dwell much and over-measure on thine own deeds and dangers. For to dwell on thine own dangers is pleasant indeed to thee, but not equally pleasant for others is it to hear of the things that have chanced to thee.
14. When you are with others, avoid talking too much about your own deeds and the dangers you have faced. You may enjoy dwelling on those dangers, but others do not enjoy hearing about your experiences as much.
15. Be it far from thee to move laughter. For that habit is a slippery descent into vulgarity; and it is always enough to relax thy neighbors’ respect for thee.
15. Avoid trying to make people laugh. That habit can easily lead to vulgarity. And it is always enough to weaken others’ respect for you.
Into unrefined behavior (εἰς ἰδιωτισμόν).
16. And it is dangerous to approach to vicious conversation. Therefore, when anything of the kind may arise, rebuke, if there is opportunity, him who approaches thereto. But if not, then at least by silence and blushing and grave looks, let it be plain that his talk is disagreeable to thee.
16. And it is dangerous to take part in immoral conversation. So when such talk arises, rebuke the person engaging in it, if you have the opportunity. If not, at least show through silence, blushing, and serious looks that you find his talk objectionable.