the larger share in what is dependent on the will. For see what a thing
it is, in place of a lettuce, if it should so happen, or a seat, to gain
for yourself goodness of disposition. How great is the advantage.

Next to this, if you are a senator of any state, remember that you are a
senator; if a youth, that you are a youth; if an old man, that you are
an old man; for each of such names, if it comes to be examined, marks
out the proper duties. But if you go and blame your brother, I say to
you, You have forgotten who you are and what is your name. In the next
place, if you were a smith and made a wrong use of the hammer, you would
have forgotten the smith; and if you have forgotten the brother and
instead of a brother have become an enemy, would you appear not to have
changed one thing for another in that case? And if instead of a man, who
is a tame animal and social, you are become a mischievous wild beast,
treacherous, and biting, have you lost nothing? But (I suppose) you must
lose a bit of money that you may suffer damage? And does the loss of
nothing else do a man damage? If you had lost the art of grammar or
music, would you think the loss of it a damage? and if you shall lose
modesty, moderation ([Greek: chtastolaen]) and gentleness, do you think
the loss nothing? And yet the things first mentioned are lost by some
cause external and independent of the will, and the second by our own
fault; and as to the first neither to have them nor to lose them is
shameful; but as to the second, not to have them and to lose them is
shameful and matter of reproach and a misfortune.

What then? shall I not hurt him who has hurt me? In the first place
consider what hurt ([Greek: blabae]) is, and remember what you have
heard from the philosophers. For if the good consists in the will
(purpose, intention, [Greek: proaireeis]), and the evil also in the
will, see if what you say is not this: What then, since that man has