and insatiable, if you do not part with the price, in return for which those things are sold, and if you wish to obtain them for nothing.  Well, what is the price of lettuces?  An obolus perhaps.  If then a man gives up the obolus, and receives the lettuces, and if you do not give up the obolus and do not obtain the lettuces, do not suppose that you receive less than he who has got the lettuces; for as he has the lettuces, so you have the obolus which you did not give.  In the same way then in the other matter also you have not been invited to a man’s feast, for you did not give to the host the price at which the supper is sold; but he sells it for praise (flattery), he sells it for personal attention.  Give then the price, if it is for your interest, for which it is sold.  But if you wish both not to give the price and to obtain the things, you are insatiable and silly.  Have you nothing then in place of the supper?  You have indeed, you have the not flattering of him, whom you did not choose to flatter; you have the not enduring of the man when he enters the room.

XXVI.

We may learn the wish (will) of nature from the things in which we do not differ from one another:  for instance, when your neighbor’s slave has broken his cup, or anything else, we are ready to say forthwith, that it is one of the things which happen.  You must know then that when your cup also is broken, you ought to think as you did when your neighbor’s cup was broken.  Transfer this reflection to greater things also.  Is another man’s child or wife dead?  There is no one who would not say, This is an event incident to man.  But when a man’s own child or wife is dead, forthwith he calls out, Woe to me, how wretched I am!  But we ought to remember how we feel when we hear that it has happened to others.

XXVII.

As a mark is not set up for the purpose of missing the aim, so neither does the nature of evil exist in the world.

XXVIII.

If any person was intending to put your body in the power of any man whom you fell in with on the way, you would be vexed; but that you put your understanding in the power of any man whom you meet, so that if he should revile you, it is disturbed and troubled, are you not ashamed at this?

XXIX.

In every act observe the things which come first, and those which follow it; and so proceed to the act.  If you do not, at first you will approach it with alacrity, without having thought of the things which will follow; but afterwards, when certain base (ugly) things have shown themselves, you will be ashamed.  A man wishes to conquer at the Olympic games.  I also wish indeed, for it is a fine thing.  But observe both the things which come first, and the things which follow; and then begin the act.