The wise and good man neither himself fights with any person, nor does he allow another, so far as he can prevent it. And an example of this as well as of all other things is proposed to us in the life of Socrates, who not only himself on all occasions avoided fights, but would not allow even others to quarrel. See in Xenophon’s Symposium how many quarrels he settled; how further he endured Thrasymachus and Polus and Callicles; how he tolerated his wife, and how he tolerated his son who attempted to confute him aid to cavil with him. For he remembered well that no man has in his power another man’s ruling principle. He wished, therefore nothing else than that which was his own. And what is this? Not that this or that man may act according to nature; for that is a thing which belongs to another; but that while others are doing their own acts, as they choose, he may never the less be in a condition conformable to nature and live in it, only doing what is his own to the end that others also may be in a state conformable to nature. For this is the object always set before him by the wise and good man. Is it to be commander of an army? No: but if it is permitted him, his object is in this matter to maintain his own ruling principle. Is it to marry? No; but if marriage is allowed to him, in this matter his object is to maintain himself in a condition conformable to nature. But if he would have his son not to do wrong, or his wife, he would have what belongs to another not to belong to another; and to he instructed is this: to learn what things are a man’s own and what belongs to another.

How, then, is there left any place for fighting, to a man who has this opinion? Is he surprised at anything which happens, and does it appear new to him? Does he not expect that which comes from the bad to be worse and more grievous than what actually befalls him? And does he not reckon as pure gain whatever they may do which falls short of extreme wickedness? “Such a person has reviled you.” Great thanks to him for not having, struck you. “But he has struck me also.” Great thanks that he did not wound you “But he wounded me also.” Great thanks that he did not kill you. For when did he learn or in what school that man is a tame animal, that men love one another, that an act of injustice is a great harm to him who does it. Since then he has not to him who does it. Since then he has not learned this and is not convinced of it, why shall he not follow that which seems to be for his own “Your neighbour has thrown stones.” Have you then done anything wrong? “But the things in the house have been broken.” Are you then a utensil? No; but a free power of will. What, then, is given to you in answer to this? If you are like a wolf, you must bite in return, and throw more stones. But if you consider what is proper for a man, examine your store-house, see with at faculties you came into the world. Have you the disposition of a wild beast, Have you the disposition of revenge for an injury? When is a horse wretched? When he is deprived of his natural faculties; not when he cannot crow like a cock, but when he cannot run. When is a dog wretched? Not when he cannot fly, but when he cannot track his game. Is, then, a man also unhappy in this way, not because he cannot strangle lions or embrace statues, for he did not come into the world in the possession of certain powers from nature for this purpose, but because he has lost his probity and his fidelity? People ought to meet and lament such a man for the misfortunes into which he has fallen; not indeed to lament because a man his been born or has died, but because it has happened to him in his lifetime to have lost the things which are his own, not that which he received from his father, not his land and house, and his inn, and his slaves; for not one of these things is a man’s own, but all belong to others, are servile and subject to account, at different times given to different persons by those who have them in their power: but I mean the things which belong to him as a man, the marks in his mind with which he came into the world, such as we seek also on coins, and if we find them, we approve of the coins, and if we do not find the marks, we reject them. What is the stamp on this Sestertius? “The stamp of Trajan.” Present it. “It is the stamp of Nero.” Throw it away: it cannot be accepted, it is counterfeit. So also in this case. What is the stamp of his opinions? “It is gentleness, a sociable disposition, a tolerant temper, a disposition to mutual affection.” Produce these qualities. I accept them: I consider this man a citizen, I accept him as a neighbour, a companion in my voyages. Only see that he has not Nero’s stamp. Is he passionate, is he full of resentment, is he faultfinding? If the whim seizes him, does he break the heads of those who c............