1. Let such thoughts never afflict thee as, I shall live unhonored, and never be anybody anywhere. For if lack of honor be an evil, thou canst no more fall into evil through another’s doings than into vice. Is it, then, of thy own doing to be made a governor, or invited to feasts? By no means. How, then, is this to be unhonored? How shouldst thou never be anybody anywhere, whom it behooves to be somebody only in the things that are in thine own power, wherein it lies with thee to be of the greatest worth?
1. Never let thoughts like these trouble you: I will live without honor and never be anybody anywhere. If lacking honor is an evil, another person’s actions cannot make you suffer evil any more than become morally corrupt. Is becoming a governor or being invited to feasts within your control? Not at all. How, then, does missing these things leave you without honor? How can you never be anybody anywhere? You need to be somebody only in matters within your control. In those matters, you have the power to be a person of the greatest worth.
2. But I shall not be able to serve my friends. How sayst thou? to serve them? They shall not have money from thee, nor shalt thou make them Roman citizens. Who, then, told thee that these were of the things that are in our power, and not alien to us? And who can give that which himself hath not?
2. But I won’t be able to help my friends. What do you mean by helping them? They won’t get money from you, and you won’t make them Roman citizens. Who told you these things were within our control, rather than outside it? And who can give what they don’t have themselves?
3. Acquire, then, they say, that we may possess. If I can acquire, and lose not piety, and faith, and magnanimity withal, show me the way, and I will do it. But if ye will have me lose the good things I possess, that ye may compass things that are not good at all, how unjust and unthinking are ye? But which will ye rather have—money, or a faithful and pious friend? Then, rather take part with me to this end; and ask me not to do aught through which I must cast away those things.
3. Acquire wealth, then, they say, so that we may have some. Show me how to do this without losing my piety, trustworthiness, or greatness of spirit, and I will. But you want me to lose the good things I have so you can gain things not good at all. How unjust and thoughtless you are! Which would you rather have, money or a trustworthy and pious friend? Then help me remain that kind of friend. Do not ask me to do anything that would force me to give up those qualities.
4. But, he saith, I shall not do my part in serving my country. Again, what is this service? Thy country shall not have porticos nor baths from thee, and what then? Neither hath she shoes from the smith, nor arms from the cobbler; but it is enough if every man fulfill his own task. And if thou hast made one other pious and faithful citizen for her, art thou, then, of no service? Wherefore, neither shalt thou be useless to thy country.
4. But, he says, I won’t be doing my part to serve my country. Again, what is this service? Your country won’t get columned walkways or public baths from you. What of it? It gets no shoes from the blacksmith, nor weapons from the shoemaker. It is enough for everyone to do their own job. And if you have given your country one more devout and trustworthy citizen, have you been of no service? So you, too, will not be useless to your country.
5. What place, then, he saith, can I hold in the State? Whatever place thou canst, guarding still thy faith and piety. But if in wishing to serve her thou cast away these things, what wilt thou profit her then, when perfected in shamelessness and faithlessness?
5. What role, then, he says, can I have in the state? Whatever role you can, while keeping your integrity and piety. But what if you throw these away in your wish to serve the state? What good will you do it then, when you have become utterly shameless and untrustworthy?