Part 3 Chapter 7 To the administrator of the free cities who

When the administrator¹ came to visit him, and the man was an Epicurean, Epictetus said: It is proper for us who are not philosophers to inquire of you who are philosophers, as those who come to a strange city inquire of the citizens and those who are acquainted with it, what is the best thing in the world, in order that we also, after inquiry², may go in quest of that which is best and look at it, as strangers do with the things in cities. For that there are three things which relate to man, soul, body, and things external, scarcely any man denies. It remains³ for you philosophers to answer what is the best. What shall we say to men? Is the flesh the best? and was it for this that Maximus sailed as far as Cassiope in winter with his son, and accompanied him that he might be gratified in the flesh? Then the man said that it was not, and added, “Far be that from him.” Is it not fit then, Epictetus said, to be actively⁵ employed about the best? “It is certainly of all things the most fit.” What, then, do we possess which is better than the flesh? “The soul,” he replied. And the good things of the best, are they better, or the good things of the worse? “The good things of the best.” And are the good things of the best within the power of the will or not within the power of the will? “They are within the power of the will.” Is, then, the pleasure of the soul a thing within the power of the will? “It is,” he replied. And on what shall this pleasure depend? On itself? But that cannot be conceived: for there must first exist a certain substance or nature of good, by obtaining which we shall have pleasure in the soul. He assented⁶ to this also. On what, then, shall we depend for this pleasure of the soul? for if it shall depend on things of the soul, the substance of the good is discovered; for good cannot be one thing, and that at which we are rationally delighted another thing; nor if that which precedes is not good, can that which comes after be good, for in order that the thing which comes after may be good, that which precedes must be good. But you would not affirm this, if you are in your right mind, for you would then say what is inconsistent both with Epicurus and the rest of your doctrines⁸. It remains, then, that the pleasure of the soul is in the pleasure from things of the body: and again that those bodily things must be the things which precede and the substance of the good.

For this reason Maximus acted foolishly if he made the voyage for any other reason than for the sake of the flesh, that is, for the sake of the best. And also a man acts foolishly if he abstains¹⁰ from that which belongs to others, when he is a judge and able to take it. But, if you please, let us consider this only, how this thing may be done secretly, and safely, and so that no man will know it. For not even does Epicurus himself declare stealing to be bad, but he admits that detection is; and because it is impossible to have security against detection, for this reason he says, “Do not steal.” But I say to you that if stealing is done cleverly and cautiously, we shall not be detected: further also we have powerful friends in Rome both men and women, and the Hellenes are weak, and no man will venture to go up to Rome for the purpose. Why do you refrain from your own good? This is senseless, foolish. But even if you tell me that you do refrain, I will not believe you. For as it is impossible to assent⁷ to that which appears false, and to turn away from that which is true, so it is impossible to abstain⁹ from that which appears good. But wealth is a good thing, and certainly most efficient in producing pleasure. Why will you not acquire wealth? And why should we not corrupt¹¹ our neighbor’s wife, if we can do it without detection? and if the husband foolishly prates¹² about the matter, why not pitch him out of the house? If you would be a philosopher such as you ought to be, if a perfect philosopher, if consistent with your own doctrines. If you would not, you will not differ at all from us who are called Stoics¹³; for we also say one thing, but we do another: we talk of the things which are beautiful, but we do what is base. But you will be perverse¹⁴ in the contrary way, teaching what is bad, practicing what is good.

In the name of God, are you thinking of a city of Epicureans? “I do not marry.” “Nor I, for a man ought not to marry; nor ought we to beget¹⁵ children, nor engage in public matters.” What then will happen? whence will the citizens come? who will bring them up? who will be governor of the youth, who preside wi over gymnastic exercises? and in what also will the teacher instruct them? will he teach them what the Lacedaemonians were taught, or what the Athenians were taught? Come take a young man, bring him up according to your doctrines. The doctrines are bad, subversive¹⁶ of a state, pernicious to families, and not becoming to women. Dismiss them, man. You live in a chief city: it is your duty to be a magistrate¹⁷, to judge justly, to abstain from that which belongs to others; no woman ought to seem beautiful to you except your own wife, and no youth, no vessel¹⁸ of silver, no vessel of gold. Seek for doctrines which are consistent with what I say, and, by making them your guide, you will with pleasure abstain from things which have such persuasive¹⁹ power to lead us and overpower us. But if to the persuasive power of these things, we also devise such a philosophy as this which helps to push us on toward them and strengthens us to this end, what will be the consequence? In a piece of toreutic art which is the best part? the silver or the workmanship? The substance of the hand is the flesh; but the work of the hand is the principal part. The duties then are also three; those which are directed toward the existence of a thing; those which are directed toward its existence in a particular kind; and third, the chief or leading things themselves. So also in man we ought not to value the material, the poor flesh, but the principal. What are these? Engaging in public business, marrying, begetting²⁰ children, venerating²¹ God, taking care of parents, and, generally, having desires, aversions, pursuits of things and avoidances, in the way in which we ought to do these things, and according to our nature. And how are we constituted by nature? Free, noble, modest: for what other animal blushes? what other is capable of receiving the appearance of shame? and we are so constituted by nature as to subject pleasure to these things, as a minister, a servant, in order that it may call forth²² our activity, in order that it may keep us constant in acts which are conformable to nature.

“But I am rich and I want nothing.” Why, then, do you pretend to be a philosopher? Your golden and your silver vessels²³ are enough for you. What need have you of principles? “But I am also a judge of the Greeks.” Do you know how to judge? Who taught you to know? “Caesar wrote to me a codicil²⁴.” Let him write and give you a commission to judge of music; and what will be the use of it to you? Still how did you become a judge? whose hand did you kiss? the hand of Symphorus or Numenius? Before whose bedchamber have you slept? To whom have you sent gifts? Then do you not see that to be a judge is just of the same value as Numenius is? “But I can throw into prison any man whom I please.” So you can do with a stone. “But I can beat with sticks whom I please.” So you may an ass⁴. This is not a governing of men. Govern us as rational animals: show us what is profitable to us, and we will follow it: show us what is unprofitable, and we will turn away from it. Make us imitators of yourself, as Socrates made men imitators of himself. For he was like a governor of men, who made them subject to him their desires, their aversion, their movements toward an object and their turning away from it. “Do this: do not do this: if you do not obey, I will throw you into prison.” This is not governing men like rational animals. But I: As Zeus has ordained²⁵, so act: if you do not act so, you will feel the penalty, you will be punished. What will be the punishment? Nothing else than not having done your duty: you will lose the character of fidelity²⁶, modesty²⁷, propriety²⁸. Do not look for greater penalties than these.

1 administrator   

n.经营管理者，行政官员

参考例句：

• The role of administrator absorbed much of Ben's energy.行政职务耗掉本很多精力。
• He has proved himself capable as administrator.他表现出管理才能。

2 inquiry   

n.打听，询问，调查，查问

参考例句：

• Many parents have been pressing for an inquiry into the problem.许多家长迫切要求调查这个问题。
• The field of inquiry has narrowed down to five persons.调查的范围已经缩小到只剩5个人了。

3 remains   

n.剩余物，残留物；遗体，遗迹

参考例句：

• He ate the remains of food hungrily.他狼吞虎咽地吃剩余的食物。
• The remains of the meal were fed to the dog.残羹剩饭喂狗了。

4 ass   

n.驴；傻瓜，蠢笨的人

参考例句：

• He is not an ass as they make him.他不象大家猜想的那样笨。
• An ass endures his burden but not more than his burden.驴能负重但不能超过它能力所负担的。

5 actively   

adv.积极地，勤奋地

参考例句：

• During this period all the students were actively participating.在这节课中所有的学生都积极参加。
• We are actively intervening to settle a quarrel.我们正在积极调解争执。

6 assented   

同意，赞成( assent的过去式和过去分词 )

参考例句：

• The judge assented to allow the prisoner to speak. 法官同意允许犯人申辩。
• "No," assented Tom, "they don't kill the women -- they're too noble. “对，”汤姆表示赞同地说，“他们不杀女人——真伟大！

7 assent   

v.批准，认可；n.批准，认可

参考例句：

• I cannot assent to what you ask.我不能应允你的要求。
• The new bill passed by Parliament has received Royal Assent.议会所通过的新方案已获国王批准。

8 doctrines   

n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明

参考例句：

• To modern eyes, such doctrines appear harsh, even cruel. 从现代的角度看，这样的教义显得苛刻，甚至残酷。 来自《简明英汉词典》
• His doctrines have seduced many into error. 他的学说把许多人诱入歧途。 来自《现代汉英综合大词典》

9 abstain   

v.自制，戒绝，弃权，避免

参考例句：

• His doctor ordered him to abstain from beer and wine.他的医生嘱咐他戒酒。
• Three Conservative MPs abstained in the vote.三位保守党下院议员投了弃权票。

10 abstains   

戒（尤指酒），戒除( abstain的第三人称单数 )； 弃权（不投票）

参考例句：

• She eats only vegetables and abstains from eating meat. 她光吃青菜，不吃肉。
• He abstains from smoking for his heavy cough recently. 他近来咳嗽地非常厉害，于是他把烟戒了。

11 corrupt   

v.贿赂，收买；adj.腐败的，贪污的

参考例句：

• The newspaper alleged the mayor's corrupt practices.那家报纸断言市长有舞弊行为。
• This judge is corrupt.这个法官贪污。

12 prates   

v.（古时用语）唠叨，啰唆( prate的第三人称单数 )

参考例句：

13 stoics   

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 )

参考例句：

• Stoics I can handle this shit. 斯多葛：我能掌握这大便。
• The most famous exercise of meditation is the premeditatio mallorum as practiced by the Stoics. 冥思最著名的练习是禁欲学派所实行的[消灾冥思]。

14 perverse   

adj.刚愎的；坚持错误的，行为反常的

参考例句：

• It would be perverse to stop this healthy trend.阻止这种健康发展的趋势是没有道理的。
• She gets a perverse satisfaction from making other people embarrassed.她有一种不正常的心态，以使别人难堪来取乐。

15 beget   

v.引起；产生

参考例句：

• Dragons beget dragons,phoenixes beget phoenixes.龙生龙，凤生凤。
• Economic tensions beget political ones.经济紧张导致政治紧张。

16 subversive   

adj.颠覆性的，破坏性的；n.破坏份子，危险份子

参考例句：

• She was seen as a potentially subversive within the party.她被看成党内潜在的颠覆分子。
• The police is investigating subversive group in the student organization.警方正调查学生组织中的搞颠覆阴谋的集团。

17 magistrate   

n.地方行政官，地方法官，治安官

参考例句：

• The magistrate committed him to prison for a month.法官判处他一个月监禁。
• John was fined 1000 dollars by the magistrate.约翰被地方法官罚款1000美元。

18 vessel   

n.船舶；容器，器皿；管，导管，血管

参考例句：

• The vessel is fully loaded with cargo for Shanghai.这艘船满载货物驶往上海。
• You should put the water into a vessel.你应该把水装入容器中。

19 persuasive   

adj.有说服力的，能说得使人相信的

参考例句：

• His arguments in favour of a new school are very persuasive.他赞成办一座新学校的理由很有说服力。
• The evidence was not really persuasive enough.证据并不是太有说服力。

20 begetting   

v.为…之生父( beget的现在分词 )；产生，引起

参考例句：

• It was widely believed that James' early dissipations had left him incapable of begetting a son. 人们普通认为，詹姆士早年生活放荡，致使他不能生育子嗣。 来自辞典例句
• That best form became the next parent, begetting other mutations. 那个最佳形态成为下一个父代，带来其他变异。 来自互联网

21 venerating   

敬重（某人或某事物），崇敬( venerate的现在分词 )

参考例句：

• Indulgences were normally conditional on venerating a relic, performing some religious practice, or making a gift. 免罪罚通常以崇拜圣物、从事一些宗教活动或施舍钱物为条件。 来自英汉非文学 - 文明史

22 forth   

adv.向前；向外，往外

参考例句：

• The wind moved the trees gently back and forth.风吹得树轻轻地来回摇晃。
• He gave forth a series of works in rapid succession.他很快连续发表了一系列的作品。

23 vessels   

n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人

参考例句：

• The river is navigable by vessels of up to 90 tons. 90 吨以下的船只可以从这条河通过。 来自《简明英汉词典》
• All modern vessels of any size are fitted with radar installations. 所有现代化船只都有雷达装置。 来自《现代汉英综合大词典》

24 codicil   

n.遗嘱的附录

参考例句：

• She add a codicil to her will just before she die.她临终前在遗嘱上加了附录。
• In that codicil he acknowledges me。在那笔附录里，他承认了我。

25 ordained   

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

参考例句：

• He was ordained in 1984. 他在一九八四年被任命为牧师。 来自《简明英汉词典》
• He was ordained priest. 他被任命为牧师。 来自辞典例句

26 fidelity   

n.忠诚，忠实；精确

参考例句：

• There is nothing like a dog's fidelity.没有什么能比得上狗的忠诚。
• His fidelity and industry brought him speedy promotion.他的尽职及勤奋使他很快地得到晋升。

27 modesty   

n.谦逊，虚心，端庄，稳重，羞怯，朴素

参考例句：

• Industry and modesty are the chief factors of his success.勤奋和谦虚是他成功的主要因素。
• As conceit makes one lag behind,so modesty helps one make progress.骄傲使人落后，谦虚使人进步。

28 propriety   

n.正当行为；正当；适当

参考例句：

• We hesitated at the propriety of the method.我们对这种办法是否适用拿不定主意。
• The sensitive matter was handled with great propriety.这件机密的事处理得极为适当。