When you have remitted your attention for a short time, do not imagine this, that you will recover it when you choose; but let this thought be present to you, that in consequence of the fault committed today your affairs must be in a worse condition for all that follows. For first, and what causes most trouble, a habit of not attending is formed in you; then a habit of deferring your attention. And continually from time to time you drive away by deferring it the happiness of life, proper behavior, the being and living conformably to nature. If then the procrastination of attention is profitable, the complete omission of attention is more profitable; but if it is not profitable, why do you not maintain your attention constant? Today I choose to play. Well then, ought you not to play with attention? I choose to sing. What then hinders you from doing so with attention? Is there any part of life excepted, to which attention does not extend? For will you do it (anything in life) worse by using attention, and better by not attending at all? And what else of the things in life is done better by those who do not use attention? Does he who works in wood work better by not attending to it? Does the captain of a ship manage it better by not attending? and are any of the smaller acts done better by inattention? Do you not see that when you have let your mind loose, it is no longer in your power to recall it, either to propriety, or to modesty, or to moderation; but you do everything that comes into your mind in obedience to your inclinations.

First then we ought to have these (rules) in readiness, and to do nothing without them, and we ought to keep the soul directed to this mark, to pursue nothing external, and nothing which belongs to others (or is in the power of others), but to do as he has appointed who has the power; we ought to pursue altogether the things which are in the power of the will, and all other things as it is permitted. Next to this we ought to remember who we are, and what is our name, and to endeavor to direct our duties towards the character (nature) of our several relations (in life) in this manner: what is the season for singing, what is the season for play, and in whose presence; what will be the consequence of the act; whether our associates will despise us, whether we shall despise them; when to jeer ([Greek: schopsai]), and whom to ridicule; and on what occasion to comply and with whom; and finally, in complying how to maintain our own character. But wherever you have deviated from any of these rules, there is damage immediately, not from anything external, but from the action itself.

What then? is it possible to be free from faults (if you do all this)? It is not possible; but this is possible, to direct your efforts incessantly to being faultless. For we must be content if by never remitting this attention we shall escape at least a few errors. But now when you have said, Tomorrow I will begin to attend, you must be told that you are saying this, Today I will be shameless, disregardful of time and place, mean; it will be in the power of others to give me pain; today I will be passionate and envious. See how many evil things you are permitting yourself to do. If it is good to use attention tomorrow, how much better is it to do so today? if tomorrow it is in your interest to attend, much more is it today, that you may be able to do so tomorrow also, and may not defer it again to the third day.