are a babbler and think
that all who meet you are friends, do you wish me also to be like you?
But why, if you did well in intrusting your affairs to me, and it is not
well for me to intrust mine to you, do you wish me to be so rash? It is
just the same as if I had a cask which is water-tight, and you one with
a hole in it, and you should come and deposit with me your wine that I
might put it into my cask, and then should complain that I also did not
intrust my wine to you, for you have a cask with a hole in it. How then
is there any equality here? You intrusted your affairs to a man who is
faithful and modest, to a man who thinks that his own actions alone are
injurious and (or) useful, and that nothing external is. Would you have
me intrust mine to you, a man who has dishonored his own faculty of
will, and who wishes to gain some small bit of money or some office or
promotion in the court (emperor's palace), even if you should be going
to murder your own children, like Medea? Where (in what) is this
equality (fairness)? But show yourself to me to be faithful, modest, and
steady; show me that you have friendly opinions; show that your cask has
no hole in it; and you will see how I shall not wait for you to trust me
with your own affairs, but I myself shall come to you and ask you to
hear mine. For who does not choose to make use of a good vessel? Who
does not value a benevolent and faithful adviser? Who will not willingly
receive a man who is ready to bear a share, as we may say, of the
difficulty of his circumstances, and by this very act to ease the
burden, by taking a part of it.

* * * * *

THE ENCHEIRIDION,

OR MANUAL.

I.

Of things some are in our power, and others are not. In our power are
opinion ([Greek: hupolaepsis]), movement towards a thing ([Greek:
hormae]), desire, aversion ([Greek: echchlisis]), turning from a thing;
and in a word, whatever are our acts. Not in our power are the body,
property, reputation, offices (magisterial power), and in a word,
whatever are not our own acts. And the things in our power are by nature
free, not subject to restraint or hindrance; but the things not in our
power are weak, slavish, subject to restraint, in the power of others.
Remember then, that if you think the things which are by nature slavish
to be free, and the things which are in the power of others to be your
own, you will be hindered, you will lament, you will be disturbed,