2. You will think little of a pleasing song, a dance, or a gymnastic display, if you analyse the melody into its separate notes, and ask yourself regarding each, Does this impress me? You will blush to own it; and so also if you analyse the dance into its single motions and postures7, and if you similarly treat the gymnastic display. In general then, except as regards virtue8 and virtuous9 action, remember to recur10 to the constituent11 parts of things, and by dissecting12 to despise them; and transfer this practice to life as a whole.
3. How happy is the soul that stands ready to part from the body when it must, and either to be extinguished or to be scattered13, or to survive! But let this readiness arise from individual judgment14, not from mere15 obstinacy16, as with the Christians17, but deliberately18, with dignity, and with no affected19 air of tragedy; so that others may be led to a like disposition20.
4. Have I done anything for the common good? Is not this itself my advantage? Let this thought be ever with you, and desist not.
5. What is your art? Well doing. And how else can this come than from sound general principles regarding Nature as a whole, and the constitution of man in particular?
6. First of all, tragedy was introduced to remind us that certain events happen, and are fated to happen as they do; and to teach us that what entertains us on the stage should not grieve us on the greater stage of the world. You see that such things must be accomplished21; and that even they bore them who cried aloud, O Cithaeron! Our dramatic poets have said some excellent things; especially the following:—
Me and my children, if the Gods neglect,
It is for some good reason—
and again,
Vain is all anger at external things;
and,
and the like.
And after tragedy came the Old Comedy, using a schoolmaster's freedom of speech, and employing plain language with great profit to inculcate the duty of humility24. To this end Diogenes used a method much the same. Next consider the nature of the Middle Comedy; and lastly for what purpose the New was introduced, which gradually degenerated25 into the mere ingenuity26 of artificial mimicry27. It is well known that some useful things were said by the New Comic Writers; but what useful end had they in view in all their accumulated poetry and playmaking?
7. How manifest it is that no other course of life was more adapted to the practice of philosophy than that which now is yours.
8. A branch cut off from its adjacent branch must necessarily be severed28 from the whole tree. Even so a man, parted from any fellow-man, has fallen away from the whole social community. Now a branch is cut off by some external agency; but a man by his own action separates himself from his neighbour—by hatred29 and aversion, unaware30 that he has thus torn himself away from the universal polity. Yet there is always given us the good gift of Zeus, who founded the great community, whereby it is in our power to be reingrafted on our kind, and to become once more, natural parts completing the whole. Yet the frequent happening of such separations, makes the reunion and restoration of the separated member more and more difficult. And in general a branch which has grown from the first upon a tree, and remained a living part of it, is not like one which has been cut and reingrafted; as the gardeners would say, they are of the same growth but of different persuasion31.
9. As those who oppose you in the path of right reason have no power to divert you from sane32 action, so let them not turn you away from amenity33 towards themselves. Be watchful34 alike to persist in stable judgment and action, and in meekness35 towards those who would hinder or otherwise molest37 you. It is equally weak to grow angry with them or to desist from action and submit to defeat. Both are equally deserters— he who runs away, and he who refuses to stand by friend and kinsman38.
10. Nature cannot be inferior to Art. The Arts are but imitations of Nature. If this be so, that Nature which is the most perfect and comprehensive of all cannot be inferior to the best artistic39 skill. Now all Arts use inferior material for higher purposes; so also then does universal Nature. Hence the origin of justice, from which again the other virtues40 spring. Justice cannot be preserved if we are solicitous41 about things indifferent, if we are easily deceived, rash, and changeable.
11. If those things, the pursuit and avoidance of which trouble you, come not to you; but, as it happens, you go to them; then let your judgment be at peace concerning them, they will remain motionless, and you will no more be seen pursuing or avoiding them.
12. The sphere of the soul attains42 to perfect shape when it neither expands to what is without, nor contracts upon what is within; neither wrinkles nor collapses43, but shines with a radiance whereby it discerns the truth of all things, both without itself and within.
13. Does any man contemn44 me? Let him look to that. And let me look to it that I be found doing or saying nothing worthy45 of his contempt. Does any one hate me? That is his affair. I shall be kind and good-natured to every one, and ready to shew his mistake to him that hates me; not in order to upbraid46 him, or to make a show of my patience, but from genuine goodness, like Phocion, if he indeed was sincere. Your inward character should be such that the Gods may see you neither angry nor repining at anything. What evil is it for you now to act according to your nature, and to accept now what is seasonable to the nature of the Universe; you, a man appointed to do some service for the common good?
14. Although they despise, yet they flatter one another. Although they desire to overtop, yet they cringe to one another.
15. How rotten and insincere is his profession who says, I mean to deal straightforwardly48 with you. What are you doing, man? There is no need for such a preface. It will appear of itself. Such a profession should be written clearly on your forehead. A man's character should shine forth clearly from his eyes; as the beloved sees that he is so in the glances of those that love him. The straightforward47, good man should be like one of rank odour who can be recognised by the passer by as soon as he approaches, whether he will or no. The ostentation49 of straightforwardness50 is the knife under the cloak. Nothing is baser than wolf-friendship. Shun51 it above all things. The good, straightforward, kindly52 man bears all these qualities in his eyes, and is not to be mistaken.
16. To live the best life is within the power of the soul, if it be indifferent to indifferent things. And it will be indifferent if it looks on all such things, severally and wholly, with discrimination; mindful that not one of them can impose upon us an opinion concerning itself, or can come of itself to us. Things stand motionless without; and it is we that form opinions about them within, and, as it were, write these opinions upon our hearts. We may avoid so writing them; or, if one has crept in unawares, we may instantly blot53 it out. 'Tis but for a short time that we shall need this vigilance, and then life will cease. For the rest, why should we hold this to be difficult? If it be according to Nature, rejoice in it, and it will become easy for you. If it be contrary to Nature, search out what suits your nature, and follow it diligently54, even though it be attended with no glory; for every man will be forgiven for seeking his own proper good.
17. Consider whence each thing came, of what it was compounded, into what it will be changed, how it will be with it when changed, and that it will suffer no evil.
18. As to those who offend me, let me consider:— First, how I am related to mankind; that we are formed, the one for the other; and that, in another respect, I was set over them as the ram22 over the flock, and the bull over the herd55. Consider yet more deeply, thus:—There is either an empire of atoms, or an intelligent Nature governing the whole. If the latter, the inferior beings are created for the superior, and the superior for each other.
Secondly56: Consider what manner of men they are at table, in bed, or elsewhere; and especially by what principles they hold themselves bound, and with what arrogance57 they entertain them.
Thirdly: If they act rightly, we ought not to take it amiss; and, if not rightly, manifestly they do so without intention and in ignorance. For no soul is willingly deprived of truth, or of the faculty58 of treating every man as he deserves. Accordingly men are grieved to be called unjust, ungrateful, greedy, and, in short, sinners against their neighbours.
Fourthly: You yourself do often sin, and are no better than another. And, if you abstain59 from certain sins, still you have the disposition to commit them, even if through cowardice60, fear for your character, or other meanness, you hold back.
Fifthly: You cannot even be perfectly61 sure that wrong has been done, for many things admit of justification62. And, generally speaking, a man must have learned much before he can pronounce surely upon the conduct of others.
Sixthly: When you are vexed63 or worried overmuch, remember that man's life is but for a moment, and that in a little we shall all be laid to rest.
Seventhly: It is not the acts of others that disturb us. Their actions reside in their own souls. Our own opinions alone disturb us. Away with them then; will that you entertain no thought of calamity65 befallen you, and the anger is gone. But how remove them? By reasoning that there is no dishonour66; for, if you hold not that dishonour alone is evil, verily you must fall into many crimes, you may become a robber, or any sort of villain67.
Eighthly: How much worse evils we suffer from anger and grief about certain things than from the things themselves about which these passions arise.
Ninthly: Meekness is invincible68 if it be genuine, without simper or hypocrisy69. For what can the most insolent70 of men do to you, if you persist in civility towards him; and, if occasion offers, admonish71 him gently and deliberately, shew him the better way at the very moment that he is endeavouring to harm you? Nay, my son; we were born for something better. No hurt can come to me; it is yourself you hurt, my son. And point out to him delicately, and as a general principle, how the matter stands; that bees and other gregarious72 animals do not act like him. But this must be done without irony73 or reproach, rather with loving-kindness and no bitterness of spirit; not as though you were reading him a lesson, or seeking admiration74 from any bystander, but as if you designed your remarks for him alone, though others may be present.
Remember these nine precepts76 as gifts received from the Muses77; and begin now to be human for the rest of your life. Beware equally of being angry with men and of flattering them. Both are unsocial and lead to mischief78. In all anger recollect79 that wrath80 is not becoming to a man; but that meekness and gentleness, as they are more human, are also more manly81. Strength and nerves and courage are the portion of the meek36 and gentle man; and not of the irascible and impatient. For the nearer a man attains to freedom from passion, the nearer he comes to strength. A weak man in grief is like a weak man in anger. Both are hurt, and both give way.
If you want a tenth gift, from the Leader of the Muses, take this:— To expect the wicked not to sin is madness. It is to expect an impossibility. But to allow them to injure others, and to forbid them to injure you, is foolish and tyrannical.
19. There are four states of the soul against which you must continually and especially be upon your guard; and which, when detected, should be effaced82, by remarking thus of each. This thought is unnecessary. This tends to social dissolution. You could not say this from your heart; and to speak otherwise than from the heart you must regard as the most absurd conduct. And, fourthly, whatever causes self-reproach is an overpowering or subjection of the diviner part within you to the less honourable83 and mortal part, the body, and to its grosser tendencies.
20. The serial84 and igneous85 parts of which you are compounded, although they naturally tend upwards86, nevertheless obey the general law of the Universe, and are retained here in composition. The earthy and humid parts of you, though they naturally tend downwards87, are nevertheless supported and remain where they are, although not in their natural situation. Thus the elements, wheresoever placed by the superior power, obey the whole; waiting till the signal shall sound again for their dissolution. Is it not grievous that the intellectual part alone should be disobedient, and fret88 at its function? Yet is no violence done to it, nothing imposed contrary to its nature. Still it is impatient, and tends to opposition89. For all its tendencies towards injustice90, debauchery, wrath, sorrows, and fears are so many departures from Nature. And, when the soul frets91 at any particular event, it is deserting its appointed station. It is formed for holiness and piety92 toward God, no less than for justice. These last are branches of social goodness even more venerable than the practice of justice.
21. He whose aim in life is not always one and the same cannot himself be one and the same through his whole life. But singleness of aim is not sufficient, unless you consider also what that aim ought to be. For, as there is not agreement of opinion regarding all those things which are reckoned good by the majority, but only as regards some of them such as are of public utility; so your aim should be social and political. For he alone who directs all his personal aims to such an end can reach a uniform course of conduct, and thus be ever the same man.
22. Remember the country mouse and the town mouse; and how the latter feared and trembled.
24. The Spartans94 at their public shows set seats for strangers in the shade, but sat themselves where they found room.
25. Socrates made this excuse for not going to Perdiccas upon his invitation: Lest I should come to the worst of all ends, by receiving favours which I could not return.
26. In the writings of the Ephesians there is a precept75, frequently to call to remembrance some of those who cultivated virtue of old.
27. The Pythagoreans recommended that we should look at the heavens in the morning, to put us in mind of beings that go on doing their proper work uniformly and continuously; and of their order, purity and naked simplicity95; for there is no veil upon a star.
28. Think of Socrates clad in a skin, when Xanthippe had taken his cloak and gone out; and what he said to his friends, who were ashamed, and would have left him when they saw him dressed in such an extraordinary fashion.
29. In writing and reading you must be led before you can lead. Much more is this so in life.
30.
Yourself a slave, your speech cannot be free.
31.
And my heart laughed within me.
32.
Virtue herself they blame with harshest words.
33. To look for figs96 in winter is madness; and so it is to long for a child that may no longer be yours.
34. Epictetus said that, when you kiss your child, you should whisper within yourself: To-morrow perhaps he may die. Ill-omened words! say you. The words have no evil omen64, says he, but simply indicate an act of Nature. Is it of evil omen to say the corn is reaped?
35. The green grape, the ripe cluster, the dried grape are all changes, not into nothing, but into that which is not at present.
36. No man can rob you of your liberty of action; as has been said by Epictetus.
37. He tells us also that we must find out the true art of assenting97; and in treating of our impulses he says that we must be vigilant98 in restraining them, that they may act with proper reservation, with public spirit, with due sense of proportion; also that we should refrain utterly99 from sensual passion; and not be restive100 in matters where we have no control.
38. The contention101 is not about any chance matter, said he, but as to whether we are insane or sane.
39. What do you desire? says Socrates. To have the souls of rational beings or of irrational102? Rational. Rational of what kind, virtuous or vicious? Virtuous. Why then do you not seek after such souls? Because we have them already. Why then do you fight and stand at variance103?
END OF THE ELEVENTH BOOK.
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beholds
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| v.看，注视( behold的第三人称单数 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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forth
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| adv.向前；向外，往外 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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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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discordance
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| n.不调和，不和，不一致性；不整合；假整合 | |
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postures
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| 姿势( posture的名词复数 )； 看法； 态度； 立场 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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recur
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| vi.复发，重现，再发生 | |
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constituent
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| n.选民；成分，组分；adj.组成的，构成的 | |
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dissecting
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| v.解剖（动物等）( dissect的现在分词 )；仔细分析或研究 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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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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mere
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| adj.纯粹的；仅仅，只不过 | |
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obstinacy
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| n.顽固；（病痛等）难治 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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deliberately
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| adv.审慎地；蓄意地；故意地 | |
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affected
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| adj.不自然的，假装的 | |
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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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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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ram
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| (random access memory)随机存取存储器 | |
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ripened
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| v.成熟，使熟( ripen的过去式和过去分词 ) | |
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humility
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| n.谦逊，谦恭 | |
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degenerated
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| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
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ingenuity
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| n.别出心裁；善于发明创造 | |
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mimicry
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| n.（生物）拟态，模仿 | |
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severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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unaware
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| a.不知道的，未意识到的 | |
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persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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sane
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| adj.心智健全的，神志清醒的，明智的，稳健的 | |
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amenity
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| n.pl.生活福利设施，文娱康乐场所；（不可数）愉快，适意 | |
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watchful
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| adj.注意的，警惕的 | |
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meekness
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| n.温顺，柔和 | |
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meek
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| adj.温顺的，逆来顺受的 | |
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molest
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| vt.骚扰，干扰，调戏 | |
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kinsman
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| n.男亲属 | |
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artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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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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solicitous
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| adj.热切的，挂念的 | |
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attains
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| （通常经过努力）实现( attain的第三人称单数 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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collapses
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| 折叠( collapse的第三人称单数 )； 倒塌； 崩溃； （尤指工作劳累后）坐下 | |
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contemn
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| v.蔑视 | |
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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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upbraid
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| v.斥责，责骂，责备 | |
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straightforward
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| adj.正直的，坦率的；易懂的，简单的 | |
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straightforwardly
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| adv.正直地 | |
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ostentation
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| n.夸耀，卖弄 | |
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straightforwardness
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| n.坦白，率直 | |
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51
shun
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| vt.避开，回避，避免 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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53
blot
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| vt.弄脏（用吸墨纸）吸干；n.污点，污渍 | |
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diligently
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| ad.industriously;carefully | |
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herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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secondly
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| adv.第二，其次 | |
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arrogance
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| n.傲慢，自大 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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abstain
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| v.自制，戒绝，弃权，避免 | |
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cowardice
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| n.胆小，怯懦 | |
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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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justification
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| n.正当的理由；辩解的理由 | |
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63
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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64
omen
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| n.征兆，预兆；vt.预示 | |
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calamity
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| n.灾害，祸患，不幸事件 | |
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66
dishonour
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| n./vt.拒付（支票、汇票、票据等）；vt.凌辱，使丢脸；n.不名誉，耻辱，不光彩 | |
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67
villain
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| n.反派演员，反面人物；恶棍；问题的起因 | |
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invincible
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| adj.不可征服的，难以制服的 | |
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69
hypocrisy
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| n.伪善，虚伪 | |
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insolent
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| adj.傲慢的，无理的 | |
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admonish
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| v.训戒；警告；劝告 | |
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gregarious
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| adj.群居的，喜好群居的 | |
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irony
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| n.反语，冷嘲；具有讽刺意味的事，嘲弄 | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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precept
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| n.戒律；格言 | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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muses
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| v.沉思，冥想( muse的第三人称单数 )；沉思自语说（某事） | |
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mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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recollect
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| v.回忆，想起，记起，忆起，记得 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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81
manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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effaced
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| v.擦掉( efface的过去式和过去分词 )；抹去；超越；使黯然失色 | |
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honourable
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| adj.可敬的；荣誉的，光荣的 | |
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serial
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| n.连本影片，连本电视节目；adj.连续的 | |
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igneous
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| adj.火的，火绒的 | |
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upwards
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| adv.向上，在更高处...以上 | |
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downwards
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| adj./adv.向下的（地），下行的（地） | |
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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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opposition
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| n.反对，敌对 | |
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injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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frets
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| 基质间片； 品丝（吉他等指板上定音的）( fret的名词复数 ) | |
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piety
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| n.虔诚，虔敬 | |
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maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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spartans
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| n.斯巴达（spartan的复数形式） | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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figs
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| figures 数字，图形，外形 | |
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assenting
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| 同意，赞成( assent的现在分词 ) | |
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vigilant
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| adj.警觉的，警戒的，警惕的 | |
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utterly
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| adv.完全地，绝对地 | |
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100
restive
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| adj.不安宁的，不安静的 | |
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101
contention
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| n.争论，争辩，论战；论点，主张 | |
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irrational
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| adj.无理性的，失去理性的 | |
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103
variance
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| n.矛盾，不同 | |
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