2. How easy it is to thrust away and blot8 out each impression that is disturbing and unfit; and forthwith to enjoy perfect tranquillity9.
3. Judge no speech or action unworthy of you which is consistent with nature. Be not dissuaded10 by any consequent criticism or censure11 from others; but, if the speech or action be honourable12, judge yourself worthy to say or do it. Those who criticize you have their own conscience and their own motives13. These you are not to regard, but follow a straight course, guided by your own nature and the nature of the Universe, both of which point the same way.
4. I walk the way which is Nature's, until at last I shall fall and be at rest; breathing out my breath into the air wherefrom I daily drew it, falling on that earth whence my father drew his seed, my mother her blood, and my nurse the milk which nourished me; on that earth which has given me my daily food and drink through all these years, which sustains my footsteps, and bears with me—her manifold abuser.
5. Men cannot admire you for your shrewdness. Be it so. But there is many another quality of which you cannot say, It is not in me. Display these; they are wholly in your power. Be sincere, be dignified14, be painstaking15; scorn pleasure, repine not at fate, need little; be kind and frank; love not exaggeration and vain talk; strive after greatness. Do you not see how many virtues16 you might show, of which you are yet content to fall short, though you have not the excuse that they are absent, or that you are unfit for them? Are you driven by some want in your equipment to be querulous, to be miserly, to be a flatterer, to reproach your body with your own faults, to cringe to others, to be vainglorious17, to have all this restlessness in your soul? No, by the Gods, you might have escaped these vices18 long ago. All your fault, then, is that you are somewhat slow and dull of comprehension. This you should strive to correct by exercise; neither neglecting your dulness nor taking a mean pleasure in it.
6. Some men, when they have done you a favour, are very ready to reckon up the obligation they have conferred. Others, again, are not so forward in their claims, but yet in their minds consider you their debtor19, and well know the value of what they have done. A third sort seem to be unconscious of their service. They are like the vine, which produces its clusters and is satisfied when it has yielded its proper fruit. The horse when he has run his course, the hound when he has followed the track, the bee when it has made its honey, and the man when he has done good to others, make no noisy boast of it, but set out to do the same once more, as the vine in its season produces its new clusters again. Should we, then, be among those who in a manner know not what they do? Assuredly. But this very thing implies intelligence; for it is a property of the unselfish man to perceive that he is acting20 unselfishly, and, surely, to wish his fellow also to perceive it. True, but if you misapprehend my saying, you will enter the ranks of those of whom I spoke21 before. They, too, are led astray by specious22 reasonings. But if you have the will to understand what my principle truly means, fear not that in following it you will neglect the duty of unselfishness.
7. This is a prayer of the Athenians: Rain, rain, dear Zeus, on the plains and ploughlands of the Athenians. Man should either not pray at all, or pray after this frank and simple fashion.
8. Just as one says that Aesculapius has prescribed a course of riding for some one, or the cold bath, or walking bare-footed; so it may be said that the guiding Mind prescribes for a man, disease, or mutilation, or losses, or the like. Prescribed, in the first case, means that such treatment was enjoined23 on the patient as might coincide with the needs of his health: in the second case it means that each man's fortune is appointed to coincide with the purposes of fate. Now, the very word coincidence implies something like that correspondence of squared stones in a wall or pyramid, which workmen speak of when they fit them together in some structure. All things are united in one bond of harmony; and just as all existing bodies go to make the visible world what it is, so destiny, as the general cause, is compounded of all particular causes. The most unphilosophical grasp my meaning, for they say, Fate gave this to so-and-so: this was appointed or prescribed for him. Let us, then, receive the decrees of Fate as we receive the prescriptions24 of Aesculapius. He prescribes many things for us, and some of them are harsh medicines. Yet we obey him gladly in the hope of health. Conceive therefore that, for Nature, the doing of her work and the fulfilling of her purposes are, as it were, her health; and welcome all that happens, even should it seem hard fortune, because it tends to the health of the Universe, and to the prosperity and felicity of Zeus. He would not have brought this or that on any man did it not contribute to the good of the whole, nor does any part of Nature's system bring aught to pass which suits not with her government. For two reasons, then, you should content yourself with what befalls you. The first is, that it was created and ordained25 for you, and was in a manner related to you from the beginning, in the weaving of all destinies from the great first causes. The second is, that even what happens severally to each man contributes to the well-being26 and prosperity of the Mind which governs all things, and, indeed, even to its continued existence. For the whole is maimed if you break in the slightest degree this continuous connexion, whether of parts or causes. And this you are doing your best to break and to destroy whenever you repine at fate.
9. Fret27 not, neither despond nor be disheartened, if it be not always possible for you to act according to your principles of perfection. If you are beaten off, return again to the effort, and content yourself that your conduct is generally such as becomes a man. Love the good to which you return; and come back to Philosophy, not as one who comes to a master, but as one whose eyes ache recurs28 to sponge and egg, as another has recourse to plasters, or a third to fomentation. And thus you will make no empty show of obeying reason; but find that it gives you rest. Remember that Philosophy demands no more than what your nature requires. But you are wont29 to desire other things which accord not with your nature. For what, you say, can be more delightful30 than such things? Is not this the very snare31 which Pleasure sets for us? Yet consider if magnanimity, frankness, simplicity32, kindness, and piety33 be not even greater delights. And what is sweeter than wisdom itself, when you are conscious of security and felicity in your powers of apprehension34 and reason?
10. The natures of things are so covered up from us, that to many philosophers, and these no mean ones, all things seem incomprehensible. The Stoics35 themselves own that it is difficult to comprehend anything with certainty. All our assent36 is inconsistent, for where is the consistent man? Consider, too, the objects of our knowledge: how transitory are they, and how mean! How often they are in the possession of the debauchee, of the harlot, of the robber! Review again the morals of your contemporaries: it is scarcely possible to tolerate the best-mannered among them; not to say that a man can scarcely tolerate himself. Amid such darkness and filth37, in this perpetual flux38 of substance, of time, of motion, and of things moved, I can perceive nothing worthy of esteem39 or of desire. On the contrary, we should comfort ourselves as we await our natural dissolution, and not be vexed40 at the delay, but find rest in these thoughts: first, that nothing can befall us which is not in accord with the nature of all things; second, that it is always in our power not to do anything against the divine spirit within us: to this no force can compel us.
11. To what end am I using my soul? Let me examine myself as to this on all occasions, and consider what is passing now in that part of me which men call the ruler of the rest. Let me think, too, whose is the soul that I have. Is it a child's? Is it a youth's, a timorous41 woman's, or a tyrant's; the soul of a tame beast or of a savage42 one?
12. Of what value the things are which the many account good you may judge from this: If a man has conceived certain things, such as prudence43, temperance, justice, or courage, to be good in the real sense, he cannot, while he is of this mind, readily listen to the traditional gibe44 about a superabundance of good things. It will not fit the case. But when he has in mind things which seem good in the eyes of the multitude, he is perfectly45 willing to hear and accept as quite appropriate the raillery of the comic poet. Thus even the ordinary mind perceives the difference. For if this were not so, we would not in the first case repudiate46 the jest as offensive, nor would we salute47 it as a happy witticism48 when applied49 to wealth or to the opulence50 which produces luxury and ostentation51. Proceed then, and put the question whether these things are to be valued and esteemed52 good of which we have such an opinion that we may aptly say of their possessor: He has so many possessions about him that he has no place wherein to ease himself.
13. I consist of a formal and a material element. Neither of these two shall die and fade into nothingness, since neither came into being out of nothing. Every part of me, then, will be transformed and ranged again in some part of the Universe. That part of the Universe will itself be transmuted53 into another part, and so on for all time coming. By some such change as this I came into being, likewise my progenitors54, and so back from all time past. There is no objection to this theory, even though the world be governed by determined55 cycles of revolution.
14. Reason, and the art of thinking, are powers which are complete in themselves, and in their special processes. They start from their own internal principle, and proceed to their appointed end. Such mental acts are called right, to indicate that the course of thought is right or straight.
15. Nothing should be said to be part of a man which is not part of his human nature. Things that are not part of his essence cannot be required of him, and have no part in the promise or the fulfilment of his nature. Therefore, in such things lies neither the end of man nor the good which crowns that end. Moreover, if anything were really part of a man, it would not be proper for him to despise it or revolt against it, nor would he be praiseworthy who made himself independent thereof. If non-essential things were indeed good, he could be no good man who stinted56 himself in the use of them; but, as we see, the more a man goes without them, and the more he endures the want of them, the better a man he is.
16. The character of your most frequent impressions will be the character of your mind. The soul takes colour from its impressions, therefore steep it in such thoughts as these:—Wherever a man can live, he can live well. A man can live in a court, therefore he can live well there. Again everything works towards that for which it was created, and that to which anything works is its end; and in the end of everything is to be found the advantage and the good of it. Now, for reasoning beings, Society is the highest good, for it has long since been proved that we were brought into the world to be social. Nay57, was it not manifest that the inferior kinds were formed for the superior, and the superior for each other? Now, the animate58 is superior to the inanimate, and beings that reason to those that only live.
17. To pursue impossibilities is madness; and it is impossible that the wicked should not act in some such way as this.
18. Nothing can befall any man which he is not fitted by nature to bear. The like events befall others, and either through ignorance that the event has happened, or from ostentation of magnanimity, they stand firm and unhurt by them. Strange then that ignorance or ostentation should have more strength than wisdom!
19. Material things cannot touch the soul at all, nor have any access to it: neither can they bend or move it. The soul is bent59 or moved by itself alone, and remodels60 all things that present themselves from without in accordance with whatever judgment61 it adopts within.
20. In one respect man is nearest and dearest to me; in so far, that is, as I must do good to him and bear with him. But in so far as some men obstruct62 me in my natural activities, man enters the class of things indifferent to me, no less than the sun, the wind, or the wild beast. By these indeed some special action may be impeded63, but no interference with my purpose or with my inward disposition64 can come from them, thanks to my exceptive and modifying powers. For the mind can convert and change everything that impedes65 its activity into matter for its action; hindrance66 in its work becomes its real help, and every obstruction67 makes for its progress.
21. Reverence68 that which is most excellent in the Universe, and the most excellent is that which employs all things and rules all. Likewise reverence that which is most excellent in yourself. It is of the same nature as the former, for it is that which employs all else that is in you, and that by which your whole life is ordered.
22. That which harms not the city cannot harm the citizen. Apply this rule whenever you have the idea that you are hurt. If the state be not hurt by this, neither am I harmed, and if the state be hurt we should not be wrathful with him who hurt it. Consider where lay his oversight69.
23. Consider frequently how swiftly things that exist or are coming into existence are swept by and carried away. Their substance is as a river perpetually flowing; their actions are in continual change, and their causes subject to ten thousand alterations70. Scarcely anything is stable, and the vast eternities of past and future in which all things are swallowed up are close upon us on both hands. Is he not then a fool who is puffed71 up with success in the things of this world, or is distracted, or worried, as if he were in a time of trouble likely to endure for long.
24. Keep in mind the universe of being in which your part is exceeding small, the universe of time of which a brief and fleeting72 moment is assigned to you; the destiny of things, and how infinitesimal your share therein.
25. Does another wrong me? Let him look to that. His character and his actions are his own. So much is in my present possession as is dispensed73 to me by the nature of things, and I act as my own nature now bids me.
26. Let the leading and ruling part of your soul stand unmoved by the stirrings of the flesh, whether gentle or rude. Let it not commingle74 with them, but keep itself apart, and confine these passions to their proper bodily parts; and if they rise into the soul by any sympathy with the body to which it is united, then we must not attempt to resist the sensation, seeing that it is of our nature; but let not the soul, for its part, add thereto the conception that the sensation is good or bad.
27. Live with the Gods. And he lives with the Gods who continually displays to them his soul, living in satisfaction with its lot, and doing the will of the inward spirit, a portion of his own divinity which Zeus has given to every man for a ruler and a guide. This is the intelligence, the reason that abides75 in us all.
28. Are you angry with one whose armpits smell or whose breath is foul76? What is the use? His mouth or his arm-pits are so, and the consequence must follow. But, you say, man is a reasonable being, and could by attention discern in what he offends. Very well, you too have reason. Use your reason to move his; instruct, admonish77 him. If he listens, you will cure him, and there will be no reason for anger. You are neither actor nor harlot.
29. As you intend to live at your going, so you can live here. But, if men do not permit you, then depart from life, yet so as if no misfortune had befallen you. If my house be smoky, I go out, and where is the great matter? So long as no such trouble drives me out, I remain at my will, and no one will prevent me from acting as I will. And my will is the will of a reasonable and social being.
30. The intelligence of the Universe is social. It has therefore made the inferior orders for the sake of the superior; and has suited the superior beings for one another. You see how it hath subordinated, and co-ordinated, and distributed to each according to its merit, and engaged the nobler beings to a mutual78 agreement and unanimity79.
31. How have you behaved towards the Gods, towards your parents, your brothers, your wife, your children, your teachers, those who reared you, your friends, your intimates, your slaves? Can it be said that you have ever acted towards all of them in the spirit of the line:—
Recollect81 all you have passed through, all that you have had strength to bear. Your life is now a tale that is told, and your service is all discharged. Recall the fair sights you have seen, the pleasures and the pains you have despised, the so-called glory that you have foregone, the unkindly men to whom you have shown kindness.
32. How is it that unskilled and ignorant souls disturb the skilful82 and intelligent? What, I ask, is the skilful and intelligent soul? It is that which knows the beginning and the end, and the reason which pervades83 all being, and by determined cycles rules the Universe for all time.
33. In a little space you will be only ashes and dry bones and a name, perhaps not even that. A name is but so much empty sound and echo, and the things which are so much prized in life are empty, mean, and rotten. We are as puppies that snap at one another, as children that quarrel, laugh, and presently weep again. But integrity, modesty84, justice, and truth,
Up from the wide-wayed earth have soared to heaven.
What then should detain you here? Things sensible are ever changing and unstable85. The senses are dull and easily deceived. The poor soul itself is a mere86 exhalation from blood. Fame in such a world is a thing of naught87. What then? You await calmly extinction88 or transformation89, whichever it may be. And till the fulness of the time be come what is to suffice you? What else than a life spent in fearing and praising the Gods, and in the practice of benevolence90, toleration and forbearance towards men? And whatsoever91 lies beyond the bounds of flesh and breath, remember that it is neither yours nor in your power.
34. A prosperous life may be yours if only you can take the right path, and keep to it in all you think or do. Two advantages are common to Gods, to men, and to every rational soul. In the first place, nothing external to themselves has power to hinder them. In the second, their happiness lies in having mind and conduct disposed to justice, and in the power to make that the end of all desire.
35. If the fault be not my sin, nor a consequence of it, if there be no damage to the common good, why am I perturbed92 about it? Wherein is the harm to the common good?
36. Be not incautiously carried away by sentiment, but aid him that needs it according to your power and his desert. If his need be of the things which are indifferent, think not that he is harmed thereby93, for so to think is an evil habit. But as, in the Comedy, the old man begs to have his fosterchild's top for a keepsake, though he knows well that it is a top and nothing more, so should you act also in the affairs of life.
You mount the rostra and cry aloud, O man, have you forgotten what is the real value of what you seek? No, but the many are keen in their pursuit of it. Are you then to be a fool because they are?
In whatever case I had been left I could have made my fortune: for what is it to make a fortune but to confer good things upon one's self; and true good things are a worthy frame of mind, worthy impulses, worthy actions.
END OF THE FIFTH BOOK.
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unwilling
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| adj.不情愿的 | |
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carving
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| n.雕刻品，雕花 | |
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miser
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| n.守财奴，吝啬鬼 (adj.miserly) | |
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longings
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| 渴望，盼望( longing的名词复数 ) | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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zeal
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| n.热心，热情，热忱 | |
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blot
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| vt.弄脏（用吸墨纸）吸干；n.污点，污渍 | |
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tranquillity
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| n. 平静, 安静 | |
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dissuaded
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| 劝（某人）勿做某事，劝阻( dissuade的过去式和过去分词 ) | |
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censure
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| v./n.责备；非难；责难 | |
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honourable
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| adj.可敬的；荣誉的，光荣的 | |
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motives
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dignified
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| a.可敬的，高贵的 | |
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painstaking
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| adj.苦干的；艰苦的，费力的，刻苦的 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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vainglorious
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| adj.自负的；夸大的 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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debtor
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| n.借方，债务人 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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specious
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| adj.似是而非的；adv.似是而非地 | |
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enjoined
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prescriptions
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| 药( prescription的名词复数 )； 处方； 开处方； 计划 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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well-being
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| n.安康，安乐，幸福 | |
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fret
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| v.(使)烦恼；(使)焦急；(使)腐蚀，(使)磨损 | |
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recurs
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| 再发生，复发( recur的第三人称单数 ) | |
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wont
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| adj.习惯于；v.习惯；n.习惯 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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snare
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| n.陷阱，诱惑，圈套；（去除息肉或者肿瘤的）勒除器；响弦，小军鼓；vt.以陷阱捕获，诱惑 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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piety
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| n.虔诚，虔敬 | |
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apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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stoics
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| 禁欲主义者，恬淡寡欲的人，不以苦乐为意的人( stoic的名词复数 ) | |
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assent
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| v.批准，认可；n.批准，认可 | |
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filth
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| n.肮脏，污物，污秽；淫猥 | |
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flux
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| n.流动；不断的改变 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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vexed
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| adj.争论不休的；（指问题等）棘手的；争论不休的问题；烦恼的v.使烦恼( vex的过去式和过去分词 )；使苦恼；使生气；详细讨论 | |
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timorous
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| adj.胆怯的，胆小的 | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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prudence
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| n.谨慎，精明，节俭 | |
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gibe
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| n.讥笑；嘲弄 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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repudiate
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| v.拒绝，拒付，拒绝履行 | |
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salute
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| vi.行礼，致意，问候，放礼炮；vt.向…致意，迎接，赞扬；n.招呼，敬礼，礼炮 | |
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witticism
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| n.谐语，妙语 | |
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applied
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| adj.应用的；v.应用，适用 | |
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opulence
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| n.财富，富裕 | |
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ostentation
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| n.夸耀，卖弄 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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transmuted
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| v.使变形，使变质，把…变成…( transmute的过去式和过去分词 ) | |
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progenitors
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| n.祖先( progenitor的名词复数 )；先驱；前辈；原本 | |
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determined
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| adj.坚定的；有决心的 | |
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stinted
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| v.限制，节省（stint的过去式与过去分词形式） | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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animate
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| v.赋于生命，鼓励；adj.有生命的，有生气的 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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remodels
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| v.改变…的结构[形状]( remodel的第三人称单数 ) | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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obstruct
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| v.阻隔，阻塞(道路、通道等)；n.阻碍物，障碍物 | |
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impeded
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| 阻碍，妨碍，阻止( impede的过去式和过去分词 ) | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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impedes
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| 阻碍，妨碍，阻止( impede的第三人称单数 ) | |
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hindrance
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| n.妨碍，障碍 | |
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obstruction
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| n.阻塞，堵塞；障碍物 | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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oversight
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| n.勘漏，失察，疏忽 | |
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alterations
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| n.改动( alteration的名词复数 )；更改；变化；改变 | |
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puffed
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| adj.疏松的v.使喷出( puff的过去式和过去分词 )；喷着汽（或烟）移动；吹嘘；吹捧 | |
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fleeting
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| adj.短暂的，飞逝的 | |
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dispensed
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| v.分配( dispense的过去式和过去分词 )；施与；配（药） | |
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commingle
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| v.混合 | |
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abides
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| 容忍( abide的第三人称单数 )； 等候； 逗留； 停留 | |
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foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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admonish
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| v.训戒；警告；劝告 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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unanimity
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| n.全体一致，一致同意 | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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recollect
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| v.回忆，想起，记起，忆起，记得 | |
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skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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pervades
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| v.遍及，弥漫( pervade的第三人称单数 ) | |
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modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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unstable
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| adj.不稳定的，易变的 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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naught
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| n.无，零 [=nought] | |
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extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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transformation
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| n.变化；改造；转变 | |
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benevolence
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| n.慈悲，捐助 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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perturbed
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| adj.烦燥不安的v.使（某人）烦恼，不安( perturb的过去式和过去分词 ) | |
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thereby
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| adv.因此，从而 | |
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