Others have been in poor health from overindulgence and high living, before exile has provided strength, forcing them to live a more vigorous life.
To accept injury without a spirit of savage resentment-to show ourselves merciful toward those who wrong us-being a source of good hope to them-is characteristic of a benevolent and civilized way of life.
What good are gilded rooms or precious stones-fitted on the floor, inlaid in the walls, carried from great distances at the greatest expense? These things are pointless and unnecessary-without them isn’t it possible to live healthy? Aren’t they the source of constant trouble? Don’t they cost vast sums of money that, through public and private charity, may have benefited many?
Since every man dies, it is better to die with distinction than to live long.
We will train both soul and body when we accustom ourselves to cold, heat, thirst, hunger, scarcity of food, hardness of bed, abstaining from pleasures, and enduring pains.
For what does the man who accepts insult do that is wrong? It is the doer of wrong who puts themselves to shame-the sensible man wouldn’t go to the law, since he wouldn’t even consider that he had been insulted! Besides, to be annoyed or angered about such things would be petty-instead easily and silently bear what has happened, since this is appropriate for those whose purpose is to be noble-minded.
Thus it appears that exile helps, rather than hinders body and spirit, by treating them better than they treat themselves.
For mankind, evil is injustice and cruelty and indifference to a neighbour’s trouble, while virtue is brotherly love and goodness and justice and beneficence and concern for the welfare of your neighbour – with.
Generally speaking, if you devote yourself to the life of philosophy, whilst tilling the land at the same time, I couldn’t compare it to any other way of life, nor would I prefer any other livelihood. It is living more in accord with nature-drawing your sustenance directly from the earth-the nurse and mother of us all-rather than from another source.
Only by exhibiting actions in harmony with the sound words which he has received will anyone be helped by philosophy.
Won’t we, therefore, be willing to endure pain in order to gain complete happiness?
To many people, even to most, despite living safely in their home city, fear of what seem to them the dire consequences of free speech is present. The courageous, in exile or at home, is fearless in the face of all such threats; for that reason they’ve the courage to say what they think equally at home or in exile.
We should not use philosophy like a herbal remedy, to be discarded when we’re through. Rather, we must allow philosophy to remain with us, continually guarding our judgements throughout life, forming part of our daily regimen, like eating a nutritious diet or taking phisical exercise.
Therefore practicing each virtue always must follow learning the lessons appropriate to it, or it is pointless for us to learn about it. The person who claims to be studying philosophy must practice it even more diligently than the person who aspires to the art of medicine or some similar skill, inasmuch as philosophy is more important and harder to grasp than any other pursuit.
Since I say that this is the case, the person who is practicing to become a philosopher must seek to overcome himself so that he won’t welcome pleasure and avoid pain, so that he won’t love living and fear death, and so that, in the case of money, he won’t honor receiving over giving.
And this, according to Musonius, should be one of the primary objectives of philosophy: to reveal to us our shortcomings so we can overcome them and thereby live a good life.
Also nourishing is food from domestic animals which we don’t slaughter. The most suitable of these foods, though, are the ones we can eat without cooking: fruits in season, certain vegetables, milk, cheese, and honeycombs. These foods also are easiest to obtain. Even those foods that require cooking, including grains and some vegetables, are not unsuitable; all are proper food for a human being.
In order to protect ourselves we must live like doctors and be continually treating ourselves with reason.
Just as plants receive nourishment for survival, not pleasure-for humans, food is the medicine of life. Therefore it is appropriate for us to eat for living, not pleasure, especially if we want to follow the wise words of Socrates, who said most men live to eat: I eat to live.
So in the majority of other things, we address circumstances not in accordance with the right assumptions, but mostly by following wretched habit. Since all that I’ve said is the case, the person in training must seek to rise above, so as to stop seeking out pleasure and steering away from pain; to stop clinging to living and abhorring death; and in the case of property and money, to stop valuing receiving over giving.
If one accomplishes some good though with toil, the toil passes, but the good remains; if one does something dishonourable with pleasure, the pleasure passes, but the dishonour remains.