ve to resist the sensation, for it is
natural: but let not the ruling part of itself add to the sensation the
opinion that it is either good or bad.

27. Live with the gods. And he does live with the gods who constantly
shows to them that his own soul is satisfied with that which is assigned
to him, and that it does all that the daemon wishes, which Zeus hath
given to every man for his guardian and guide, a portion of himself. And
this is every man's understanding and reason.

28. Art thou angry with him whose armpits stink? art thou angry with him
whose mouth smells foul? What good will this anger do thee? He has such
a mouth, he has such armpits: it is necessary that such an emanation
must come from such things: but the man has reason, it will be said, and
he is able, if he takes pains, to discover wherein he offends; I wish
thee well of thy discovery. Well then, and thou hast reason: by thy
rational faculty stir up his rational faculty; show him his error,
admonish him. For if he listens, thou wilt cure him, and there is no
need of anger. [+ Neither tragic actor nor whore. +][A]

[A] This is imperfect or corrupt, or both. There is also
something wrong or incomplete in the beginning of S. 29, where
he says [Greek: hos exelthon zen dianoe], which Gataker
translates "as if thou wast about to quit life;" but we cannot
translate [Greek: exelthon] in that way. Other translations are
not much more satisfactory. I have translated it literally and
left it imperfect.

29. As thou intendest to live when them art gone out, ... so it is in
thy power to live here. But if men do not permit thee, then get away out
of life, yet so as if thou wert suffering no harm. The house is smoky,
and I quit it.[A] Why dost thou think that this is any trouble? But so
long as nothing of the kind drives me out, I remain, am free, and no man
shall hinder me from doing what I choose; and I choose to do what is
according to the nature of the rational and social animal.

[A] Epictetus, i. 25, 18.

30. The intelligence of the universe is social. Accordingly it has made
the inferior things for the sake of the superior, and it has fitted the
superior to one another. Thou seest how it has subordinated,
co-ordinated, and assigned to everything its proper portion, and has
brought together into concord with one another the things which are the
best.

31. How hast thou behaved hitherto to the gods, thy parents, brethren,