6. But this is the nature of every creature, to pursue the Good and fly the Evil; and to hold every man an enemy and a plotter for our woe, were it even a brother, or son, or father, who takes away from us the one, or brings us into the other. For nothing is nearer or dearer to us than the Good. It remains, therefore, if outward things be good and evil, that a father is no longer the friend of his sons, nor the brother of his brother, but every place is full of enemies and plotters and slanderers. But if the only Good is that the Will should be as it ought to be, and the only Evil as it ought not, where is there then any place for strife, for reviling? For about what things shall we strive? about those that are nothing to us? and with whom? with the ignorant, the unhappy, with men who are deceived concerning the greatest things? 7. Remembering these things, Socrates managed his own household, enduring a most shrewish wife and an undutiful son. For these doctrines make love in a household, and concord in a State, peace among nations, and gratitude towards God, with boldness in every place, as of one who hath to do with things alien to him, and of no estimation. And we are the men to write and read these things, and to applaud them when they are delivered to us, but to the belief of them we have not even come near. And therefore that saying concerning the Lacedæmonians, “Lions at home, but in Ephesus foxes,”[3] will fit us too—lions in the school and foxes without. END OF BOOK III. _BOOK IV._ CHAPTER I. OF RELIGION. 1. Of religion towards the Gods, know that the chief element is to have right opinions concerning them, as existing and governing the whole in fair order and justice; and then to set thyself to obey them, and to yield to them in each event, and submit to it willingly, as accomplished under the highest counsels. For so shalt thou never blame the Gods, nor accuse them, as being neglectful of thee. 2. But this may come to pass in no other way than by placing Good and Evil in the things that are in our own power, and withdrawing them from those that are not; for if thou take any of these things to be good or evil, then when thou shalt miss thy desire, or fall into what thou desirest not, it is altogether necessary that thou blame and hate those who caused thee to do so. 3. For every living thing was so framed by Nature as to flee and turn from things, and the causes of things, that appear hurtful, and to follow and admire things, and the causes of things, that appear serviceable. For it is impossible that one who thinketh himself harmed should delight in that seemeth to harm him, even as he cannot delight in the very harm itself.