2.Thou wilt set little value on pleasing song and dancing and the pancratium， if thou wilt distribute the melody of the voice into its several sounds， and ask thyself as to each， if thou art mastered by this； for thou wilt be prevented by shame from confessing it： and in the matter of dancing， if at each movement and attitude thou wilt do the same； and the like also in the matter of the pancratium. In all things， then， except virtue and the acts of virtue， remember to apply thyself to their several parts， and by this division to come to value them little： and apply this rule also to thy whole life.
3.What a soul that is which is ready， if at any moment it must be separated from the body， and ready either to be extinguished or dispersed or continue to exist； but so that this readiness comes from a man"s own judgement， not from mere obstinacy， as with the Christians， but considerately and with dignity and in a way to persuade another， without tragic show.
4.Have I done something for the general interest？ Well then I have had my reward. Let this always be present to thy mind， and never stop doing such good.
5.What is thy art？ To be good. And how is this accomplished well except by general principles， some about the nature of the universe， and others about the proper constitution of man？
6.At first tragedies were brought on the stage as means of reminding men of the things which happen to them， and that it is according to nature for things to happen so， and that， if you are delighted with what is shown on the stage， you should not be troubled with that which takes place on the larger stage. For you see that these things must be accomplished thus， and that even they bear them who cry out "O Cithaeron." And， indeed， some things are said well by the dramatic writers， of which kind is the following especially：-
Me and my children if the gods neglect，
This has its reason too. And again-
We must not chale and fret at that which happens. And
Life"s harvest reap like the wheat"s fruitful ear. And other things of the same kind.
After tragedy the old comedy was introduced， which had a magisterial freedom of speech， and by its very plainness of speaking was useful in reminding men to beware of insolence； and for this purpose too Diogenes used to take from these writers.
But as to the middle comedy which came next， observe what it was， and again， for what object the new comedy was introduced， which gradually sunk down into a mere mimic artifice. That some good things are said even by these writers， everybody knows： but the whole plan of such poetry and dramaturgy， to what end does it look！
7.How plain does it appear that there is not another condition of life so well suited for philosophising as this in which thou now happenest to be.
8.A branch cut off from the adjacent branch must of necessity be cut off from the whole tree also. So too a man when he is separated from another man has fallen off from the whole social community. Now as to a branch， another cuts it off， but a man by his own act separates himself from his neighbour when he hates him and turns away from him， and he does not know that he has at the same time cut himself off from the whole social system. Yet he has this privilege certainly from Zeus who framed society， for it is in our power to grow again to that which is near to us， and be to come a part which helps to make up the whole. However， if it often happens， this kind of separation， it makes it difficult for that which detaches itself to be brought to unity and to be restored to its former condition. Finally， the branch， which from the first grew together with the tree， and has continued to have one life with it， is not like that which after being cut off is then ingrafted， for this is something like what the gardeners mean when they say that it grows with the rest of the tree， but that it has not the same mind with it.
9.As those who try to stand in thy way when thou art proceeding according to right reason， will not be able to turn thee aside from thy proper action， so neither let them drive thee from thy benevolent feelings towards them， but be on thy guard equally in both matters， not only in the matter of steady judgement and action， but also in the matter of gentleness towards those who try to hinder or otherwise trouble thee. For this also is a weakness， to be vexed at them， as well as to be diverted from thy course of action and to give way through fear； for both are equally deserters from their post， the man who does it through fear， and the man who is alienated from him who is by nature a kinsman and a friend.
10.There is no nature which is inferior to art， for the arts imitate the nature of things. But if this is so， that nature which is the most perfect and the most comprehensive of all natures， cannot fall short of the skill of art. Now all arts do the inferior things for the sake of the superior； therefore the universal nature does so too. And， indeed， hence is the origin of justice， and in justice the other virtues have their foundation： for justice will not be observed， if we either care for middle things （things indifferent）， or are easily deceived and careless and changeable.
11.If the things do not come to thee， the pursuits and avoidances of which disturb thee， still in a manner thou goest to them. Let then thy judgement about them be at rest， and they will remain quiet， and thou wilt not be seen either pursuing or avoiding.
12.The spherical form of the soul maintains its figure， when it is neither extended towards any object， nor contracted inwards， nor dispersed nor sinks down， but is illuminated by light， by which it sees the truth， the truth of all things and the truth that is in itself.
