How are we constituted by Nature? To be free, to be noble, to be modest (for what other living thing is capable of blushing, or of feeling the impression of shame?) and to subordinate pleasure to the ends for which Nature designed us, as a handmaid and a minister, in order to call forth our activity; in order to keep us constant to the path prescribed by Nature. LXXXVII The husbandman deals with land; physicians and trainers with the body; the wise man with his own Mind. LXXXVIII Which of us does not admire what Lycurgus the Spartan did? A young citizen had put out his eye, and been handed over to him by the people to be punished at his own discretion. Lycurgus abstained from all vengeance, but on the contrary instructed and made a good man of him. Producing him in public in the theatre, he said to the astonished Spartans:—“I received this young man at your hands full of violence and wanton insolence; I restore him to you in his right mind and fit to serve his country.” LXXXIX A money-changer may not reject Cæsar’s coin, nor may the seller of herbs, but must when once the coin is shown, deliver what is sold for it, whether he will or no. So is it also with the Soul. Once the Good appears, it attracts towards itself; evil repels. But a clear and certain impression of the Good the Soul will never reject, any more than men do Cæsar’s coin. On this hangs every impulse alike of Man and God. XC Asked what Common Sense was, Epictetus replied:— As that may be called a Common Ear which distinguishes only sounds, while that which distinguishes musical notes is not common but produced by training; so there are certain things which men not entirely perverted see by the natural principles common to all. Such a constitution of the Mind is called Common Sense. XCI Canst thou judge men? . . . then make us imitators of thyself, as Socrates did. _Do this, do not do that, else will I cast thee into prison:_ this is not governing men like reasonable creatures. Say rather, _As God hath ordained, so do; else thou wilt suffer chastisement and loss_. Askest thou what loss? None other than this: To have left undone what thou shouldst have done: to have lost the faithfulness, the reverence, the modesty that is in thee! Greater loss than this seek not to find! XCII “His son is dead.” What has happened? “His son is dead.” Nothing more? “Nothing.” “His ship is lost.” “He has been haled to prison.” What has happened? “He has been haled to prison.” But that any of these things are _misfortunes_ to him, is an addition which every one makes of his own. But (you say) God is unjust is this.—Why? For having given thee endurance and greatness of soul? For having made such things to be no evils? For placing happiness within thy reach, even when enduring them? For open unto thee a door, when things make not for thy good?—Depart, my friend and find fault no more! XCIII