to use it well, and no man will hinder this, come then with confidence to the gods as your advisers.  And then when any advice shall have been given, remember whom you have taken as advisers, and whom you will have neglected, if you do not obey them.  And go to divination, as Socrates said that you ought, about those matters in which all the inquiry has reference to the result, and in which means are not given either by reason nor by any other art for knowing the thing which is the subject of the inquiry.  Wherefore when we ought to share a friend’s danger, or that of our country, you must not consult the diviner whether you ought to share it.  For even if the diviner shall tell you that the signs of the victims are unlucky, it is plain that this is a token of death, or mutilation of part of the body, or of exile.  But reason prevails, that even with these risks, we should share the dangers of our friend, and of our country.  Therefore attend to the greater diviner, the Pythian god, who ejected from the temple him who did not assist his friend, when he was being murdered.

XXXIII.

Immediately prescribe some character and some form to yourself, which you shall observe both when you are alone and when you meet with men.

And let silence be the general rule, or let only what is necessary be said, and in few words.  And rarely, and when the occasion calls, we shall say something; but about none of the common subjects, not about gladiators, nor horse-races, nor about athletes, nor about eating or drinking, which are the usual subjects; and especially not about men, as blaming them or praising them, or comparing them.  If then you are able, bring over by your conversation, the conversation of your associates, to that which is proper; but if you should happen to be confined to the company of strangers, be silent.

Let not your laughter be much, nor on many occasions, nor excessive.

Refuse altogether to take an oath, if it is possible; if it is not, refuse as far as you are able.

Avoid banquets which are given by strangers and by ignorant persons.  But if ever there is occasion to join in them, let your attention be carefully fixed, that you slip not into the manners of the vulgar (the uninstructed).  For you must know, that if your companion be impure, he also who keeps company with him must become impure, though he should happen to be pure.

Take (apply) the things which relate to the body as far as the bare use, as food, drink, clothing, house, and slaves; but exclude everything which is for show or luxury.

As to pleasure with women, abstain as far as you can before marriage; but if you do indulge in it, do it in the way which is conformable to custom.  Do not however be disagreeable to those who indulge in these pleasures, or reprove them; and do not often boast that you do not indulge in them yourself.

If a man has reported to you, that a certain person speaks ill of you, do not make any defence (answer) to what has been told you; but reply, The man did not know the rest of my faults, for he would not have mentioned these only.