Let no act be done without a purpose, nor otherwise than according to the perfect principles of art.
Men seek retreats for themselves, houses in the country, sea-shores, and mountains; and thou too art wont2 to desire such things very much. But this is altogether a mark of the most common sort of men, for it is in thy power whenever thou shalt choose to retire into thyself. For nowhere either with more quiet or more freedom from trouble does a man retire than into his own soul, particularly when he has within him such thoughts that by looking into them he is immediately in perfect tranquility; and I affirm that tranquility is nothing else than the good ordering of the mind. Constantly then give to thyself this retreat, and renew thyself; and let thy principles be brief and fundamental, which, as soon as thou shalt recur4 to them, will be sufficient to cleanse5 the soul completely, and to send thee back free from all discontent with the things to which thou returnest. For with what art thou discontented? With the badness of men? Recall to thy mind this conclusion, that rational animals exist for one another, and that to endure is a part of justice, and that men do wrong involuntarily; and consider how many already, after mutual6 enmity, suspicion, hatred7, and fighting, have been stretched dead, reduced to ashes; and be quiet at last. — But perhaps thou art dissatisfied with that which is assigned to thee out of the universe. — Recall to thy recollection this alternative; either there is providence8 or atoms, fortuitous concurrence9 of things; or remember the arguments by which it has been proved that the world is a kind of political community, and be quiet at last. — But perhaps corporeal10 things will still fasten upon thee. — Consider then further that the mind mingles11 not with the breath, whether moving gently or violently, when it has once drawn12 itself apart and discovered its own power, and think also of all that thou hast heard and assented13 to about pain and pleasure, and be quiet at last. — But perhaps the desire of the thing called fame will torment14 thee. — See how soon everything is forgotten, and look at the chaos15 of infinite time on each side of the present, and the emptiness of applause, and the changeableness and want of judgement in those who pretend to give praise, and the narrowness of the space within which it is circumscribed16, and be quiet at last. For the whole earth is a point, and how small a nook in it is this thy dwelling17, and how few are there in it, and what kind of people are they who will praise thee.
This then remains18: Remember to retire into this little territory of thy own, and above all do not distract or strain thyself, but be free, and look at things as a man, as a human being, as a citizen, as a mortal. But among the things readiest to thy hand to which thou shalt turn, let there be these, which are two. One is that things do not touch the soul, for they are external and remain immovable; but our perturbations come only from the opinion which is within. The other is that all these things, which thou seest, change immediately and will no longer be; and constantly bear in mind how many of these changes thou hast already witnessed. The universe is transformation19: life is opinion.
If our intellectual part is common, the reason also, in respect of which we are rational beings, is common: if this is so, common also is the reason which commands us what to do, and what not to do; if this is so, there is a common law also; if this is so, we are fellow-citizens; if this is so, we are members of some political community; if this is so, the world is in a manner a state. For of what other common political community will any one say that the whole human race are members? And from thence, from this common political community comes also our very intellectual faculty20 and reasoning faculty and our capacity for law; or whence do they come? For as my earthly part is a portion given to me from certain earth, and that which is watery21 from another element, and that which is hot and fiery22 from some peculiar23 source (for nothing comes out of that which is nothing, as nothing also returns to non-existence), so also the intellectual part comes from some source.
Death is such as generation is, a mystery of nature; a composition out of the same elements, and a decomposition24 into the same; and altogether not a thing of which any man should be ashamed, for it is not contrary to the nature of a reasonable animal, and not contrary to the reason of our constitution.
It is natural that these things should be done by such persons, it is a matter of necessity; and if a man will not have it so, he will not allow the fig-tree to have juice. But by all means bear this in mind, that within a very short time both thou and he will be dead; and soon not even your names will be left behind.
Take away thy opinion, and then there is taken away the complaint, “I have been harmed.” Take away the complaint, “I have been harmed,” and the harm is taken away.
That which does not make a man worse than he was, also does not make his life worse, nor does it harm him either from without or from within.
The nature of that which is universally useful has been compelled to do this.
Consider that everything which happens, happens justly, and if thou observest carefully, thou wilt25 find it to be so. I do not say only with respect to the continuity of the series of things, but with respect to what is just, and as if it were done by one who assigns to each thing its value. Observe then as thou hast begun; and whatever thou doest, do it in conjunction with this, the being good, and in the sense in which a man is properly understood to be good. Keep to this in every action.
Do not have such an opinion of things as he has who does thee wrong, or such as he wishes thee to have, but look at them as they are in truth.
A man should always have these two rules in readiness; the one, to do only whatever the reason of the ruling and legislating26 faculty may suggest for the use of men; the other, to change thy opinion, if there is any one at hand who sets thee right and moves thee from any opinion. But this change of opinion must proceed only from a certain persuasion27, as of what is just or of common advantage, and the like, not because it appears pleasant or brings reputation.
Hast thou reason? I have. — Why then dost not thou use it? For if this does its own work, what else dost thou wish?
Thou hast existed as a part. Thou shalt disappear in that which produced thee; but rather thou shalt be received back into its seminal28 principle by transmutation.
Many grains of frankincense on the same altar: one falls before, another falls after; but it makes no difference.
Within ten days thou wilt seem a god to those to whom thou art now a beast and an ape, if thou wilt return to thy principles and the worship of reason.
Do not act as if thou wert going to live ten thousand years. Death hangs over thee. While thou livest, while it is in thy power, be good.
How much trouble he avoids who does not look to see what his neighbour says or does or thinks, but only to what he does himself, that it may be just and pure; or as Agathon says, look not round at the depraved morals of others, but run straight along the line without deviating30 from it.
He who has a vehement31 desire for posthumous32 fame does not consider that every one of those who remember him will himself also die very soon; then again also they who have succeeded them, until the whole remembrance shall have been extinguished as it is transmitted through men who foolishly admire and perish. But suppose that those who will remember are even immortal33, and that the remembrance will be immortal, what then is this to thee? And I say not what is it to the dead, but what is it to the living? What is praise except indeed so far as it has a certain utility? For thou now rejectest unseasonably the gift of nature, clinging to something else . . .
Everything which is in any way beautiful is beautiful in itself, and terminates in itself, not having praise as part of itself. Neither worse then nor better is a thing made by being praised. I affirm this also of the things which are called beautiful by the vulgar, for example, material things and works of art. That which is really beautiful has no need of anything; not more than law, not more than truth, not more than benevolence34 or modesty35. Which of these things is beautiful because it is praised, or spoiled by being blamed? Is such a thing as an emerald made worse than it was, if it is not praised? Or gold, ivory, purple, a lyre, a little knife, a flower, a shrub36?
If souls continue to exist, how does the air contain them from eternity37? — But how does the earth contain the bodies of those who have been buried from time so remote? For as here the mutation29 of these bodies after a certain continuance, whatever it may be, and their dissolution make room for other dead bodies; so the souls which are removed into the air after subsisting39 for some time are transmuted40 and diffused41, and assume a fiery nature by being received into the seminal intelligence of the universe, and in this way make room for the fresh souls which come to dwell there. And this is the answer which a man might give on the hypothesis of souls continuing to exist. But we must not only think of the number of bodies which are thus buried, but also of the number of animals which are daily eaten by us and the other animals. For what a number is consumed, and thus in a manner buried in the bodies of those who feed on them! And nevertheless this earth receives them by reason of the changes of these bodies into blood, and the transformations42 into the aerial or the fiery element.
What is the investigation43 into the truth in this matter? The division into that which is material and that which is the cause of form, the formal.
Do not be whirled about, but in every movement have respect to justice, and on the occasion of every impression maintain the faculty of comprehension or understanding.
Everything harmonizes with me, which is harmonious44 to thee, O Universe. Nothing for me is too early nor too late, which is in due time for thee. Everything is fruit to me which thy seasons bring, O Nature: from thee are all things, in thee are all things, to thee all things return. The poet says, Dear city of Cecrops; and wilt not thou say, Dear city of Zeus?
Occupy thyself with few things, says the philosopher, if thou wouldst be tranquil3. — But consider if it would not be better to say, Do what is necessary, and whatever the reason of the animal which is naturally social requires, and as it requires. For this brings not only the tranquility which comes from doing well, but also that which comes from doing few things. For the greatest part of what we say and do being unnecessary, if a man takes this away, he will have more leisure and less uneasiness. Accordingly on every occasion a man should ask himself, Is this one of the unnecessary things? Now a man should take away not only unnecessary acts, but also, unnecessary thoughts, for thus superfluous45 acts will not follow after.
Try how the life of the good man suits thee, the life of him who is satisfied with his portion out of the whole, and satisfied with his own just acts and benevolent46 disposition47.
Hast thou seen those things? Look also at these. Do not disturb thyself. Make thyself all simplicity48. Does any one do wrong? It is to himself that he does the wrong. Has anything happened to thee? Well; out of the universe from the beginning everything which happens has been apportioned49 and spun50 out to thee. In a word, thy life is short. Thou must turn to profit the present by the aid of reason and justice. Be sober in thy relaxation51.
Either it is a well-arranged universe or a chaos huddled52 together, but still a universe. But can a certain order subsist38 in thee, and disorder53 in the All? And this too when all things are so separated and diffused and sympathetic.
A black character, a womanish character, a stubborn character, bestial54, childish, animal, stupid, counterfeit55, scurrilous56, fraudulent, tyrannical.
If he is a stranger to the universe who does not know what is in it, no less is he a stranger who does not know what is going on in it. He is a runaway57, who flies from social reason; he is blind, who shuts the eyes of the understanding; he is poor, who has need of another, and has not from himself all things which are useful for life. He is an abscess on the universe who withdraws and separates himself from the reason of our common nature through being displeased58 with the things which happen, for the same nature produces this, and has produced thee too: he is a piece rent asunder59 from the state, who tears his own soul from that of reasonable animals, which is one.
The one is a philosopher without a tunic60, and the other without a book: here is another half naked: Bread I have not, he says, and I abide61 by reason. — And I do not get the means of living out of my learning, and I abide by my reason.
Love the art, poor as it may be, which thou hast learned, and be content with it; and pass through the rest of life like one who has intrusted to the gods with his whole soul all that he has, making thyself neither the tyrant62 nor the slave of any man.
Consider, for example, the times of Vespasian. Thou wilt see all these things, people marrying, bringing up children, sick, dying, warring, feasting, trafficking, cultivating the ground, flattering, obstinately63 arrogant64, suspecting, plotting, wishing for some to die, grumbling65 about the present, loving, heaping up treasure, desiring counsulship, kingly power. Well then, that life of these people no longer exists at all. Again, remove to the times of Trajan. Again, all is the same. Their life too is gone. In like manner view also the other epochs of time and of whole nations, and see how many after great efforts soon fell and were resolved into the elements. But chiefly thou shouldst think of those whom thou hast thyself known distracting themselves about idle things, neglecting to do what was in accordance with their proper constitution, and to hold firmly to this and to be content with it. And herein it is necessary to remember that the attention given to everything has its proper value and proportion. For thus thou wilt not be dissatisfied, if thou appliest thyself to smaller matters no further than is fit.
The words which were formerly67 familiar are now antiquated68: so also the names of those who were famed of old, are now in a manner antiquated, Camillus, Caeso, Volesus, Leonnatus, and a little after also Scipio and Cato, then Augustus, then also Hadrian and Antoninus. For all things soon pass away and become a mere69 tale, and complete oblivion soon buries them. And I say this of those who have shone in a wondrous70 way. For the rest, as soon as they have breathed out their breath, they are gone, and no man speaks of them. And, to conclude the matter, what is even an eternal remembrance? A mere nothing. What then is that about which we ought to employ our serious pains? This one thing, thoughts just, and acts social, and words which never lie, and a disposition which gladly accepts all that happens, as necessary, as usual, as flowing from a principle and source of the same kind.
Willingly give thyself up to Clotho, one of the Fates, allowing her to spin thy thread into whatever things she pleases.
Everything is only for a day, both that which remembers and that which is remembered.
Observe constantly that all things take place by change, and accustom71 thyself to consider that the nature of the Universe loves nothing so much as to change the things which are and to make new things like them. For everything that exists is in a manner the seed of that which will be. But thou art thinking only of seeds which are cast into the earth or into a womb: but this is a very vulgar notion.
Thou wilt soon die, and thou art not yet simple, not free from perturbations, nor without suspicion of being hurt by external things, nor kindly72 disposed towards all; nor dost thou yet place wisdom only in acting66 justly.
Examine men’s ruling principles, even those of the wise, what kind of things they avoid, and what kind they pursue.
What is evil to thee does not subsist in the ruling principle of another; nor yet in any turning and mutation of thy corporeal covering. Where is it then? It is in that part of thee in which subsists73 the power of forming opinions about evils. Let this power then not form such opinions, and all is well. And if that which is nearest to it, the poor body, is burnt, filled with matter and rottenness, nevertheless let the part which forms opinions about these things be quiet, that is, let it judge that nothing is either bad or good which can happen equally to the bad man and the good. For that which happens equally to him who lives contrary to nature and to him who lives according to nature, is neither according to nature nor contrary to nature.
Constantly regard the universe as one living being, having one substance and one soul; and observe how all things have reference to one perception, the perception of this one living being; and how all things act with one movement; and how all things are the cooperating causes of all things which exist; observe too the continuous spinning of the thread and the contexture of the web.
Thou art a little soul bearing about a corpse74, as Epictetus used to say.
It is no evil for things to undergo change, and no good for things to subsist in consequence of change.
Time is like a river made up of the events which happen, and a violent stream; for as soon as a thing has been seen, it is carried away, and another comes in its place, and this will be carried away too.
Everything which happens is as familiar and well known as the rose in spring and the fruit in summer; for such is disease, and death, and calumny75, and treachery, and whatever else delights fools or vexes76 them.
In the series of things those which follow are always aptly fitted to those which have gone before; for this series is not like a mere enumeration77 of disjointed things, which has only a necessary sequence, but it is a rational connection: and as all existing things are arranged together harmoniously78, so the things which come into existence exhibit no mere succession, but a certain wonderful relationship.
Always remember the saying of Heraclitus, that the death of earth is to become water, and the death of water is to become air, and the death of air is to become fire, and reversely. And think too of him who forgets whither the way leads, and that men quarrel with that with which they are most constantly in communion, the reason which governs the universe; and the things which daily meet with seem to them strange: and consider that we ought not to act and speak as if we were asleep, for even in sleep we seem to act and speak; and that we ought not, like children who learn from their parents, simply to act and speak as we have been taught.
If any god told thee that thou shalt die to-morrow, or certainly on the day after to-morrow, thou wouldst not care much whether it was on the third day or on the morrow, unless thou wast in the highest degree mean-spirited — for how small is the difference? — So think it no great thing to die after as many years as thou canst name rather than to-morrow.
Think continually how many physicians are dead after often contracting their eyebrows79 over the sick; and how many astrologers after predicting with great pretensions80 the deaths of others; and how many philosophers after endless discourses81 on death or immortality82; how many heroes after killing83 thousands; and how many tyrants84 who have used their power over men’s lives with terrible insolence85 as if they were immortal; and how many cities are entirely86 dead, so to speak, Helice and Pompeii and Herculaneum, and others innumerable. Add to the reckoning all whom thou hast known, one after another. One man after burying another has been laid out dead, and another buries him: and all this in a short time. To conclude, always observe how ephemeral and worthless human things are, and what was yesterday a little mucus to-morrow will be a mummy or ashes. Pass then through this little space of time conformably to nature, and end thy journey in content, just as an olive falls off when it is ripe, blessing87 nature who produced it, and thanking the tree on which it grew.
Be like the promontory88 against which the waves continually break, but it stands firm and tames the fury of the water around it.
Unhappy am I because this has happened to me. — Not so, but happy am I, though this has happened to me, because I continue free from pain, neither crushed by the present nor fearing the future. For such a thing as this might have happened to every man; but every man would not have continued free from pain on such an occasion. Why then is that rather a misfortune than this a good fortune? And dost thou in all cases call that a man’s misfortune, which is not a deviation89 from man’s nature? And does a thing seem to thee to be a deviation from man’s nature, when it is not contrary to the will of man’s nature? Well, thou knowest the will of nature. Will then this which has happened prevent thee from being just, magnanimous, temperate90, prudent91, secure against inconsiderate opinions and falsehood; will it prevent thee from having modesty, freedom, and everything else, by the presence of which man’s nature obtains all that is its own? Remember too on every occasion which leads thee to vexation to apply this principle: not that this is a misfortune, but that to bear it nobly is good fortune.
It is a vulgar, but still a useful help towards contempt of death, to pass in review those who have tenaciously92 stuck to life. What more then have they gained than those who have died early? Certainly they lie in their tombs somewhere at last, Cadicianus, Fabius, Julianus, Lepidus, or any one else like them, who have carried out many to be buried, and then were carried out themselves. Altogether the interval93 is small between birth and death; and consider with how much trouble, and in company with what sort of people and in what a feeble body this interval is laboriously94 passed. Do not then consider life a thing of any value. For look to the immensity of time behind thee, and to the time which is before thee, another boundless95 space. In this infinity96 then what is the difference between him who lives three days and him who lives three generations?
Always run to the short way; and the short way is the natural: accordingly say and do everything in conformity97 with the soundest reason. For such a purpose frees a man from trouble, and warfare98, and all artifice99 and ostentatious display.
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1
affected
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| adj.不自然的，假装的 | |
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wont
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| adj.习惯于；v.习惯；n.习惯 | |
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tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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recur
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| vi.复发，重现，再发生 | |
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cleanse
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| vt.使清洁，使纯洁，清洗 | |
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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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hatred
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| n.憎恶，憎恨，仇恨 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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concurrence
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| n.同意；并发 | |
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corporeal
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| adj.肉体的，身体的；物质的 | |
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mingles
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| 混合，混入( mingle的第三人称单数 )； 混进，与…交往[联系] | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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assented
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| 同意，赞成( assent的过去式和过去分词 ) | |
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torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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chaos
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| n.混乱，无秩序 | |
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circumscribed
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| adj.[医]局限的：受限制或限于有限空间的v.在…周围划线( circumscribe的过去式和过去分词 )；划定…范围；限制；限定 | |
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dwelling
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| n.住宅，住所，寓所 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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transformation
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| n.变化；改造；转变 | |
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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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watery
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| adj.有水的，水汪汪的；湿的，湿润的 | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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decomposition
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| n. 分解, 腐烂, 崩溃 | |
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wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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legislating
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| v.立法，制定法律( legislate的现在分词 ) | |
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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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seminal
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| adj.影响深远的；种子的 | |
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mutation
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| n.变化，变异，转变 | |
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deviating
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| v.偏离，越轨( deviate的现在分词 ) | |
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vehement
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| adj.感情强烈的；热烈的；(人)有强烈感情的 | |
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posthumous
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| adj.遗腹的；父亡后出生的；死后的，身后的 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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benevolence
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| n.慈悲，捐助 | |
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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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shrub
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| n.灌木，灌木丛 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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subsist
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| vi.生存，存在，供养 | |
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subsisting
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| v.（靠很少的钱或食物）维持生活，生存下去( subsist的现在分词 ) | |
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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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diffused
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| 散布的，普及的，扩散的 | |
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transformations
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| n.变化( transformation的名词复数 )；转换；转换；变换 | |
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investigation
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| n.调查，调查研究 | |
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harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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superfluous
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| adj.过多的，过剩的，多余的 | |
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benevolent
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| adj.仁慈的，乐善好施的 | |
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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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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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apportioned
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| vt.分摊，分配（apportion的过去式与过去分词形式） | |
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spun
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| v.纺，杜撰，急转身 | |
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relaxation
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| n.松弛，放松；休息；消遣；娱乐 | |
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huddled
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| 挤在一起（huddle的过去式与过去分词形式） | |
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disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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bestial
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| adj.残忍的；野蛮的 | |
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counterfeit
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| vt.伪造，仿造；adj.伪造的，假冒的 | |
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scurrilous
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| adj.下流的，恶意诽谤的 | |
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runaway
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| n.逃走的人，逃亡，亡命者；adj.逃亡的，逃走的 | |
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displeased
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| a.不快的 | |
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asunder
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| adj.分离的，化为碎片 | |
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tunic
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| n.束腰外衣 | |
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abide
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| vi.遵守；坚持；vt.忍受 | |
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tyrant
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| n.暴君，专制的君主，残暴的人 | |
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obstinately
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| ad.固执地，顽固地 | |
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arrogant
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| adj.傲慢的，自大的 | |
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grumbling
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| adj. 喃喃鸣不平的, 出怨言的 | |
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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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formerly
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| adv.从前，以前 | |
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antiquated
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| adj.陈旧的，过时的 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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accustom
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| vt.使适应，使习惯 | |
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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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subsists
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| v.（靠很少的钱或食物）维持生活，生存下去( subsist的第三人称单数 ) | |
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corpse
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| n.尸体，死尸 | |
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calumny
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| n.诽谤，污蔑，中伤 | |
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vexes
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| v.使烦恼( vex的第三人称单数 )；使苦恼；使生气；详细讨论 | |
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enumeration
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| n.计数，列举；细目；详表；点查 | |
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harmoniously
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| 和谐地，调和地 | |
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eyebrows
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| 眉毛( eyebrow的名词复数 ) | |
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pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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immortality
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| n.不死，不朽 | |
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killing
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| n.巨额利润；突然赚大钱，发大财 | |
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tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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promontory
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| n.海角；岬 | |
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deviation
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| n.背离，偏离；偏差，偏向；离题 | |
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temperate
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| adj.温和的，温带的，自我克制的，不过分的 | |
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prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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tenaciously
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| 坚持地 | |
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interval
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| n.间隔，间距；幕间休息，中场休息 | |
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laboriously
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| adv.艰苦地；费力地；辛勤地；（文体等）佶屈聱牙地 | |
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boundless
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| adj.无限的；无边无际的；巨大的 | |
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infinity
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| n.无限，无穷，大量 | |
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97
conformity
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| n.一致，遵从，顺从 | |
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98
warfare
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| n.战争(状态)；斗争；冲突 | |
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artifice
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| n.妙计，高明的手段；狡诈，诡计 | |
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