Discourses - Book III   

reckoned a fourth style with these, the style of display? What is
the hortatory style? To be able to show both to one person and to many
the struggle in which they are engaged, and that they think more about
anything than about what they really wish. For they wish the things
which lead to happiness, but they look for them in the wrong place. In
order that this may be done, a thousand seats must be placed and men
must be invited to listen, and you must ascend the pulpit in a fine
robe or cloak and describe the death of Achilles. Cease, I entreat you
by the gods, to spoil good words and good acts as much as you can.
Nothing can have more power in exhortation than when the speaker shows
to the hearers that he has need of them. But tell me who when he hears
you reading or discoursing is anxious about himself or turns to
reflect on himself? or when he has gone out says, "The philosopher hit
me well: I must no longer do these things." But does he not, even if
you have a great reputation, say to some person, "He spoke finely
about Xerxes"; and another says, "No, but about the battle of
Thermopylae"? Is this listening to a philosopher?

CHAPTER 24

That we ought not to be moved by a desire of those things which
are not in our power

Let not that which in another is contrary to nature be an evil to
you: for you are not formed by nature to be depressed with others
nor to be unhappy with others, but to be happy with them. If a man
is unhappy, remember that his unhappiness is his own fault: for God
has made all men to be happy, to be free from perturbations. For
this purpose he has given means to them, some things to each person as
his own, and other things not as his own: some things subject to
hindrance and compulsion and deprivation; and these things are not a
man's own: but the things which are not subject to hindrances are
his own; and the nature of good and evil, as it was fit to be done
by him who takes care of us and protects us like a father, he has made
our own. "But," you say, "I have parted from a certain person, and he
is grieved." Why did he consider as his own that which belongs to
another? why, when he looked on you and was rejoiced, did he not
also reckon that you are mortal, that it is natural for you to part
from him for a foreign country? Therefore he suffers the
consequences of his own folly. But why do you or for what purpose
bewail yourself? Is it that you also have not thought of these things?
but like poor women who are good for nothing, you have enjoyed all
things in which you took pleasure, as if you would always enjoy
them, both places and men and conversation; and now you sit and weep
because you do not see the same persons and do not live in the same
places. Indeed you deserve this, to be more wretched than crows and
ravens who have the power of flying where they please and changing
their nests for others, and crossing the seas without lamenting or
regretting their former condition. "Yes, but this happens to them
because they are irrational creatures." Was reason, then, given to