Discourses - Book III   

thing. For who is a practitioner in exercise? He who practices not
using his desire, and applies his aversion only to things which are
within the power of his will, and practices most in the things which
are difficult to conquer. For this reason one man must practice
himself more against one thing and another against another thing.
What, then, is it to the purpose to set up a palm tree, or to carry
about a tent of skins, or a mortar and a pestle? Practice, man, if you
are irritable, to endure if you are abused, not to be vexed if you are
treated with dishonour. Then you will make so much progress that, even
if a man strikes you, you will say to yourself, "Imagine that you have
embraced a statue": then also exercise yourself to use wine properly
so as not to drink much, for in this also there are men who
foolishly practice themselves; but first of all you should abstain
from it, and abstain from a young girl and dainty cakes. Then at last,
if occasion presents itself, for the purpose of trying yourself at a
proper time, you will descend into the arena to know if appearances
overpower you as they did formerly. But at first fly far from that
which is stronger than yourself: the contest is unequal between a
charming young girl and a beginner in philosophy. "The earthen
pitcher," as the saying is, "and the rock do not agree."
After the desire and the aversion comes the second topic of the
movements toward action and the withdrawals from it; that you may be
obedient to reason, that you do nothing out of season or place, or
contrary to any propriety of the kind. The third topic concerns the
assents, which is related to the things which are persuasive and
attractive. For as Socrates said, "we ought not to live a life without
examination," so we ought not to accept an appearance without
examination, but we should say, "Wait, let me see what you are and
whence you come"; like the watch at night, "Show me the pass." "Have
you the signal from nature which the appearance that may be accepted
ought to have?" And finally whatever means are applied to the body
by those who exercise it, if they tend in any way toward desire and
it, aversion, they also may be fit means of exercise; but if they
are for display, they are the indications of one who has turned
himself toward something external, and who is hunting for something
else, and who looks for spectators who will say, "Oh the great man."
For this reason, Apollonius said well, "When you intend to exercise
yourself for your own advantage, and you are thirsty from heat, take
in a mouthful of cold water, and spit it out, and tell nobody."

CHAPTER 13

What solitude is, and what kind of person a solitary man is

Solitude is a certain condition of a helpless man. For because a man
is alone, he is not for that reason also solitary; just as though a
man is among numbers, he is not therefore not solitary. When then we
have lost either a brother, or a son, or a friend on whom we were
accustomed to repose, we say that we are left solitary, though we
are often in Rome, though such a crowd meet us, though so many live in