The difficulties of all men are about external things, their helplessness is about externals. “What shall I do, how will it be, how will it turn out, will this happen, will that?” All these are the words of those who are turning themselves to things which are not within the power of the will. For who says, “How shall I not assent1 to that which is false? how shall I not turn away from the truth?” If a man be of such a good disposition2 as to be anxious about these things, I will remind him of this: “Why are you anxious? The thing is in your own power: be assured: do not be precipitate3 in assenting4 before you apply the natural rule.” On the other side, if a man is anxious about desire, lest it fail in its purpose and miss its end, and with respect to the avoidance of things, lest he should fall into that which he would avoid, I will first kiss him, because he throws away the things about which others are in a flutter, and their fears, and employs his thoughts about his own affairs and his own condition. Then I shall say to him: “If you do not choose to desire that which you will fall to obtain nor to attempt to avoid that into which you will fall, desire nothing which belongs to others, nor try to avoid any of the things which are not in your power. If you do not observe this rule, you must of necessity fall in your desires and fall into that which you would avoid. What is the difficulty here? where is there room for the words, ‘How will it be?’ and ‘How will it turn out?’ and, ‘Will this happen or that?’
Now is not that which will happen independent of the will? “Yes.” And the nature of good and of evil, is it not in the things which are within the power of the will? “Yes.” Is it in your power, then, to treat according to nature everything which happens? Can any person hinder you? “No man.” No longer then say to me, “How will it be?” For however it may be, you will dispose of it well, and the result to you will be a fortunate one. What would Hercules have been if he had said, “How shall a great lion not appear to me, or a great boar, or savage5 men?” And what do you care for that? If a great boar appear, you will fight a greater fight: if bad men appear, you relieve the earth of the bad. “Suppose, then, that I may lose my life in this way.” You will die a good man, doing a noble act. For since we must certainly die, of necessity a man must be found doing something, either following the employment of a husbandman, or digging, or trading, or serving in a consulship6 or suffering from indigestion or from diarrhea. What then do you wish to be doing, when you are found by death? I for my part would wish to be found doing something which belongs to a man, beneficent, suitable to the general interest, noble. But if I cannot be found doing things so great, I would be found doing at least that which I cannot be hindered from doing, that which is permitted me to do, correcting, myself, cultivating the faculty8 which makes use of appearances, labouring at freedom from the affects, rendering9 to the relations of life their due; if I succeed so far, also touching10 on the third topic, safety in the forming judgements about things. If death surprises me when I am busy about these things, it is enough for me if I can stretch out my hands to God and say:
“The means which I have received from Thee for seeing Thy administration and following it, I have not neglected: I have not dishonoured11 Thee by my acts: see how I have used my perceptions, see how I have used my preconceptions: have I ever blamed Thee? have I been discontented with anything that happens, or wished it to be otherwise? have I wished to transgress12 the relations? That Thou hast given me life, I thank Thee for what Thou has given me: so long as I have used the things which are Thine, I am content; take them back and place them wherever Thou mayest choose; for Thine were all things, Thou gavest them to me.” Is it not enough to depart in this state of mind, and what life is better and more becoming than that of a man who is in this state of mind? and what end is more happy?
But that this may be done, a man must receive no small things, nor are the things small which he must lose. You cannot both wish to be a consul7 and to have these things, and to be eager to have lands and these things also; and to be solicitous13 about slaves and about yourself. But if you wish for anything which belongs to another, that which is your own is lost. This is the nature of the thing: nothing is given or had for nothing. And where is the wonder? If you wish to be a consul, you must keep awake, run about, kiss hands, waste yourself with exhaustion14 at other men’s doors, say and do many things unworthy of a free man, send gifts to many, daily presents to some. And what is the thing that is got? Twelve bundles of rods, to sit three or four times on the tribunal, to exhibit the games in the Circus and to give suppers in small baskets. Or, if you do not agree about this, let some one show me what there is besides these things. In order, then, to secure freedom from passions, tranquillity15, to sleep well when you do sleep, to be really awake when you are awake, to fear nothing, to be anxious about nothing, will you spend nothing and give no labour? But if anything belonging to you be lost while you are thus busied, or be wasted badly, or another obtains what you ought to have obtained, will you immediately be vexed16 at what has happened? Will you not take into the account on the other side what you receive and for what, how much for how much? Do you expect to have for nothing things so great? And how can you? One work has no community with another. You cannot have both external things after bestowing17 care on them and your own ruling faculty: but if you would have those, give up this. If you do not, you will have neither this nor that, while you are drawn18 in different ways to both. The oil will be spilled, the household vessels19 will perish: but I shall be free from passions. There will be a fire when I am not present, and the books will be destroyed: but I shall treat appearances according to nature. “Well; but I shall have nothing to eat.” If I am so unlucky, death is a harbour; and death is the harbour for all; this is the place of refuge; and for this reason not one of the things in life is difficult: as soon as you choose, you are out of the house, and are smoked no more. Why, then, are you anxious, why do you lose your sleep, why do you not straightway, after considering wherein your good is and your evil, say, “Both of them are in my power? Neither can any man deprive me of the good, nor involve me in the bad against my will. Why do I not throw myself down and snore? for all that I have is safe. As to the things which belong to others, he will look to them who gets them, as they may be given by Him who has the power. Who am I who wish to have them in this way or in that? is a power ofselecting them given to me? has any person made me the dispenser of them? Those things are enough for me over which I have power: I ought to manage them as well as I can: and all the rest, as the Master of them may choose.”
When a man has these things before his eyes, does he keep awake and turn hither and thither20? What would he have, or what does he regret, Patroclus or Antilochus or Menelaus? For when did he suppose that any of his friends was immortal21, and when had he not before his eyes that on the morrow or the day after he or his friend must die? “Yes,” he says, “but I thought that he would survive me and bring up my son.” You were a fool for that reason, and you were thinking of what was uncertain. Why, then, do you not blame yourself, and sit crying like girls? “But he used to set my food before me.” Because he was alive, you fool, but now he cannot: but Automedon will set it before you, and if Automedon also dies, you will find another. But if the pot, in which your meat was cooked, should be broken, must you die of hunger, because you have not the pot which you are accustomed to? Do you not send and buy a new pot? He says:
“No greater ill could fall on me.”
Why is this your ill? Do you, then, instead of removing it, blame your mother for not foretelling22 it to you that you might continue grieving from that time? What do you think? do you not suppose that Homer wrote this that we may learn that those of noblest birth, the strongest and the richest, the most handsome, when they have not the opinions which they ought to have, are not prevented from being most wretched and unfortunate?
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assent
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| v.批准，认可；n.批准，认可 | |
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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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precipitate
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| adj.突如其来的；vt.使突然发生；n.沉淀物 | |
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assenting
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| 同意，赞成( assent的现在分词 ) | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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consulship
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| 领事的职位或任期 | |
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consul
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| n.领事；执政官 | |
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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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rendering
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| n.表现，描写 | |
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touching
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| adj.动人的，使人感伤的 | |
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dishonoured
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| a.不光彩的，不名誉的 | |
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transgress
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| vt.违反，逾越 | |
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solicitous
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| adj.热切的，挂念的 | |
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exhaustion
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| n.耗尽枯竭，疲惫，筋疲力尽，竭尽，详尽无遗的论述 | |
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tranquillity
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| n. 平静, 安静 | |
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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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bestowing
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| 砖窑中砖堆上层已烧透的砖 | |
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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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vessels
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| 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 | |
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thither
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| adv.向那里；adj.在那边的，对岸的 | |
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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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foretelling
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| v.预言，预示( foretell的现在分词 ) | |
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