Remember that not only the desire of power and of riches makes us mean and subject to others, but even the desire of tranquillity1, and of leisure. and of traveling abroad, and of learning. For, to speak plainly, whatever the external thing may be, the value which we set upon it places us in subjection to others. What, then, is the difference between desiring, to be a senator or not desiring to be one; what is the difference between desiring power or being content with a private station; what is the difference between saying, “I am unhappy, I have nothing, to do, but I am bound to my books as a corpse”; or saying, “I am unhappy, I have no leisure for reading”? For as salutations and power are things external and independent of the will, so is a book. For what purpose do you choose to read? Tell me. For if you only direct your purpose to being amused or learning something, you are a silly fellow and incapable3 of enduring labour. But if you refer reading to the proper end, what else is this than a tranquil2 and happy life? But if reading does not secure for you a happy and tranquil life, what is the use of it? But it does secure this,” the man replies, “and for this reason I am vexed4 that I am deprived of it.” And what is this tranquil and happy life, which any man can impede5; I do not say Caesar or Caesar’s friend, but a crow, a piper, a fever, and thirty thousand other things? But a tranquil and happy life contains nothing so sure is continuity and freedom from obstacle. Now I am called to do something: I will go, then, with the purpose of observing the measures which I must keep, of acting6 with modesty7, steadiness, without desire and aversion to things external; and then that I may attend to men, what they say, how they are moved; and this not with any bad disposition8, or that I may have something to blame or to ridicule9; but I turn to myself, and ask if I also commit the same faults. “How then shall I cease to commit them?” Formerly10 I also acted wrong, but now I do not: thanks to God.
Come, when you have done these things and have attended to them, have you done a worse act than when you have read a thousand verses or written as many? For when you eat, are you grieved because you are not reading? are you not satisfied with eating according to what you have learned by reading, and so with bathing and with exercise? Why, then, do you not act consistently in all things, both when you approach Caesar and when you approach any person? If you maintain yourself free from perturbation, free from alarm, and steady; if you look rather at the things which are done and happen than are looked at yourself; if you do not envy those who are preferred before you; if surrounding circumstances do not strike you with fear or admiration11, what do you want? Books? How or for what purpose? for is not this a preparation for life? and is not life itself made up of certain other things than this? This is just as if an athlete should weep when he enters the stadium, because he is not being exercised outside of it. It was for this purpose that you used to practice exercise; for this purpose were used the halteres, the dust, the young men as antagonists12; and do you seek for those things now when it is the time of action? This is just as if in the topic of assent14 when appearances present themselves, some of which can he comprehended, and some cannot be comprehended, we should not choose to distinguish them but should choose to read what has been written about comprehension.
What then is the reason of this? The reason is that we have never read for this purpose, we have never written for this purpose, so that we may in our actions use in a way conformable to nature the appearances presented to us; but we terminate in this, in learning what is said, and in being able to expound15 it to another, in resolving a syllogism16, and in handling the hypothetical syllogism. For this reason where our study is, there alone is the impediment. Would you have by all means the things which are not in your power? Be prevented then, be hindered, fail in your purpose. But if we read what is written about action, not that we may see what is said about action, but that we may act well: if we read what is said about desire and aversion, in order that we may neither fall in our desires, nor fall into that which we try to avoid: if we read what is said about duty, in order that, remembering the relations, we may do nothing irrationally17 nor contrary to these relations; we should not be vexed in being hindered as to our readings, but we should be satisfied with doing, the acts which are conformable, and we should be reckoning not what so far we have been accustomed to reckon; “To-day I have read so many verses, I have written so many”; but, “To-day I have employed my action as it is taught by the philosophers; I have not employed any desire; I have used avoidance only with respect to things which are within the power of my will; I have not been afraid of such a person, I have not been prevailed upon by the entreaties18 of another; I have exercised my patience, my abstinence my co-operation with others”; and so we should thank God for what we ought to thank Him.
But now we do not know that we also in another way are like the many. Another man is afraid that he shall not have power: you are afraid that you will. Do not do so, my man; but as you ridicule him who is afraid that he, shall not have power, so ridicule yourself also. For it makes no difference whether you are thirsty like a man who has a fever, or have a dread19 of water like a man who is mad. Or how will you still be able to say as Socrates did, “If so it pleases God, so let it be”? Do you think that Socrates, if he had been eager to pass his leisure in the Lyceum or in the Academy and to discourse20 dally21 with the young men, would have readily served in military expeditions so often as he did; and would he not have lamented23 and groaned25, “Wretch that I am; I must now be miserable26 here, when I might be sunning myself in the Lyceum”? Why, was this your business, to sun yourself? And is it not your business to be happy, to be free from hindrance27, free from impediment? And could he still have been Socrates, if he had lamented in this way: how would he still have been able to write Paeans28 in his prison?
In short, remember this, that what you shall prize which is beyond your will, so far you have destroyed your will. But these things are out of the power of the will, not only power, but also a private condition: not only occupation, but also leisure. “Now, then, must I live in this tumult29?” Why do you say “tumult”? “I mean among many men.” Well what is the hardship? Suppose that you are at Olympia: imagine it to be a panegyris, where one is calling out one thing, another is doing another thing, and a third is pushing another person: in the baths there is a crowd: and who of us is not pleased with this assembly and leaves it unwillingly30, Be not difficult to please nor fastidious about what happens. “Vinegar is disagreeable, for it is sharp; honey is disagreeable, for it disturbs my habit of body. I do not like vegetables.” So also, “I do not like leisure; it is a desert: I do not like a crowd; it is confusion.” But if circumstances make it necessary for you to live alone or with a few, call it quiet and use the thing as you ought: talk with yourself, exercise the appearances, work up your preconceptions. If you fall into a crowd, call it a celebration of games, a panegyris, a festival: try to enjoy the festival with other men. For what is a more pleasant sight to him who loves mankind than a number of men? We see with pleasure herds31 of horses or oxen: we are delighted when we see many ships: who is pained when he sees many men? “But they deafen32 me with their cries.” Then your hearing is impeded33. What, then, is this to you? Is, then, the power of making use of appearances hindered? And who prevents you from using, according to nature, inclination34 to a thing and aversion from it; and movement toward a thing and movement from it? What tumult is able to do this?
Do you only bear in mind the general rules: “What is mine, what is not mine; what is given to me; what does God will that I should do now? what does He not will?” A little before he willed you to be at leisure, to talk with yourself, to write about these things, to read, to hear, to prepare yourself. You had sufficient time for this. Now He says to you: “Come now to the contest; show us what you have learned, how you have practiced the athletic35 art. How long will you be exercised alone? Now is the opportunity for you to learn whether you are an athlete worthy36 of victory, or one of those who go about the world and are defeated.” Why, then, are; you vexed? No contest is without confusion. There be many who exercise themselves for the contests, many who call out to those who exercise themselves, many masters, many spectators. “But my wish is to live quietly.” Lament22, then, and groan24 as you deserve to do. For what other is a greater punishment than this to the untaught man and to him who disobeys the divine commands: to be grieved, to lament, to envy, in a word, to be disappointed and to he unhappy? Would you not release yourself from these things? “And how shall I release myself?” Have you not often heard that you ought to remove entirely37 desire, apply aversion to those things only which are within your power, that you ought to give up everything, body, property, fame, books, tumult, power, private station? for whatever way you turn, you are a slave, you are subjected, you are hindered, you are compelled, you are entirely in the power of others. But keep the words of Cleanthes in readiness,
Lead me, O Zeus, and thou necessity.
Is it your will that I should go to Rome? I will go to Rome. To Gyara? I will go to Gyara. I will go to Athens? I will go to Athens. To prison? I will go to prison. If you should once say, “When shall a man go to Athens?” you are undone38. It is a necessary consequence that this desire, if it is not accomplished39, must make you unhappy; and if it is accomplished, it must make you vain, since you are elated at things at which you ought not to be elated; and on the other hand, if you are impeded, it must make you wretched because you fall into that which you would not fall into. Give up then all these things. “Athens is a good place.” But happiness is much better; and to be free from passions, free from disturbance40, for your affairs not to depend on any man. “There is tumult at Rome and visits of salutation.” But happiness is an equivalent for all troublesome things. If, then, the time comes for these things, why do you not take away the wish to avoid them? what necessity is there to carry to avoid a burden like an ass13, and to be beaten with a stick? But if you do not so, consider that you must always be a slave to him who has it in his power to effect your release, and also to impede you, and you must serve him as an evil genius.
There is only one way to happiness, and let this rule be ready both in the morning and during the day and by night; the rule is not to look toward things which are out of the power of our will, to think that nothing is our own, to give up all things to the Divinity, to Fortune; to make them the superintendents41 of these things, whom Zeus also has made so; for a man to observe that only which is his own, that which cannot be hindered; and when we read, to refer our reading to this only, and our writing and our listening. For this reason, I cannot call the man industrious42, if I hear this only, that he reads and writes; and even if a man adds that he reads all night, I cannot say so, if he knows not to what he should refer his reading. For neither do you say that a man is industrious if he keeps awake for a girl; nor do I. But if he does it for reputation, I say that he is a lover of reputation. And if he does it for money, I say that he is a lover of money, not a lover of labour; and if he does it through love of learning, I say that he is a lover of learning. But if he refers his labour to his own ruling power, that he may keep it in a state conformable to nature and pass his life in that state, then only do I say that he is industrious. For never commend a man on account of these things which are common to all, but on account of his opinions; for these are the things which belong to each man, which make his actions bad or good. Remembering these rules, rejoice in that which is present, and be content with the things which come in season. If you see anything which you have learned and inquired about occurring, to you in your course of life, be delighted at it. If you have laid aside or have lessened43 bad disposition and a habit of reviling44; if you have done so with rash temper, obscene words, hastiness, sluggishness45; if you are not moved by what you formerly were, and not in the same way as you once were, you can celebrate a festival daily, to-day because you have behaved well in one act, and to-morrow because you have behaved well in another. How much greater is this a reason for making sacrifices than a consulship46 or the government of a province? These things come to you from yourself and from the gods. Remember this, Who gives these things and to whom, and for what purpose. If you cherish yourself in these thoughts, do you still think that it makes any difference where yon shall be happy, where you shall please God? Are not the gods equally distant from all places? Do they not see from all places alike that which is going on?
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tranquillity
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| n. 平静, 安静 | |
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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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incapable
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| adj.无能力的，不能做某事的 | |
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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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impede
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| v.妨碍，阻碍，阻止 | |
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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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modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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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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ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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formerly
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| adv.从前，以前 | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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antagonists
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| 对立[对抗] 者，对手，敌手( antagonist的名词复数 )； 对抗肌； 对抗药 | |
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ass
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| n.驴；傻瓜，蠢笨的人 | |
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assent
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| v.批准，认可；n.批准，认可 | |
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expound
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| v.详述；解释；阐述 | |
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syllogism
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| n.演绎法，三段论法 | |
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irrationally
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| ad.不理性地 | |
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entreaties
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| n.恳求，乞求( entreaty的名词复数 ) | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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dally
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| v.荒废(时日)，调情 | |
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lament
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| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
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lamented
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| adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 ) | |
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groan
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| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
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groaned
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| v.呻吟( groan的过去式和过去分词 )；发牢骚；抱怨；受苦 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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hindrance
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| n.妨碍，障碍 | |
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paeans
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| n.赞歌，凯歌( paean的名词复数 ) | |
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tumult
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| n.喧哗；激动，混乱；吵闹 | |
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unwillingly
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| adv.不情愿地 | |
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herds
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| 兽群( herd的名词复数 )； 牧群； 人群； 群众 | |
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deafen
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| vt.震耳欲聋；使听不清楚 | |
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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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inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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athletic
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| adj.擅长运动的，强健的；活跃的，体格健壮的 | |
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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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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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undone
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| a.未做完的，未完成的 | |
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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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disturbance
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| n.动乱，骚动；打扰，干扰；(身心)失调 | |
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superintendents
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| 警长( superintendent的名词复数 )； （大楼的）管理人； 监管人； （美国）警察局长 | |
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industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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lessened
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| 减少的，减弱的 | |
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reviling
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| v.辱骂，痛斥( revile的现在分词 ) | |
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sluggishness
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| 不振，萧条，呆滞；惰性；滞性；惯性 | |
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consulship
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| 领事的职位或任期 | |
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