Book Five 卷五

用思想滋养你的心灵

1.在早晨，当你不情愿地起床时，请这样想：我起来是去做一个人的工作。我们因为这些工作而存在，我们因为这些工作而来到这个世界，那么我们去做这些工作为什么会不乐意呢？难道我是为了躲在温暖的被子里睡觉而生的吗？——这的确更舒服——但你存在就只是为了获取快乐，你存在的意义完全与行动和努力无关吗？你没有看到小小的植物、小鸟、蚂蚁、蜘蛛、蜜蜂都在一起工作、履行着自己在宇宙中的职责吗？难道你不愿意去做一个人的工作，不感到急切去做那与本性一致的事吗？——但休息也是必要的——是，休息是必要的，但自然也为这划定了界限，她为吃喝规定了界限，但你还是超出了这些限制，超出了足够的范围；而在行动上，你却恰恰相反，还没做够你就停止了，所以你不爱自己。若你爱自己的话，你就会爱你的本性及其意志。那些热爱自己技能的人都因工作而精疲力竭，顾不上洗澡，也忘记了饥饿杂耍艺人会尊重他的杂耍技艺，舞蹈家尊重自己的舞蹈技艺，守财奴尊重他的金钱，哪怕是自负者也会尊重他小小的荣誉，而你对自己本性的尊重却还不如他们。这些人，当他们对一件事有着强烈的喜爱时，废寝忘食也要在这件他们所在乎的事情上精益求精。而在你眼里，难道有益于社会的行为是邪恶的，是不值得你去为之努力的吗？

2.清除一切令人苦恼或不适的想法，迅速地进入彻底的宁静之中，这是多么容易啊。

3.根据本性来判断自己的一言一行是否合适，不要受到他人的谴责或言语的影响，但是如果你能做的某件事或说的某句话对他人有益，不要觉得它对你没有价值。因为别人有自己独特的指导原则，他们遵循着这些原则一步步地行动；你无需理会那些事情，只管迈步向前，遵从你自己的本性和事物共同的本性；你自己的本性和事物共同的本性的道路其实是同一条。

4.根据本性，我经历该发生的事情，直到我倒下安息，我呼出的气息转化为我每日吸入的元素，直到我倒在这块土地上。在这片土地上，我的父亲收集种子，我的母亲得到血液，我的奶妈获取奶汁，许多年来，这片土地给了我食物与水；当我践踏它时，当我因很多目的滥用它时，它依旧承担着我的重量、支撑着我。

5.你说，人们欣赏不了你的智慧——暂且认为你是对的吧。但是，有许多别的事情，你不能说这些事你先天就不适合。展示那些完全在你力量范围内的品质吧：真诚，严肃，吃苦耐劳，不贪图享乐，满足于自己应得的份额，知足常乐，乐善好施，坦白，不贪婪，适时适度的慷慨。你难道没有看到你身上能立即展示出来的那么多品质吗？你没有借口说你天生无能不具备这些品质，你甘愿使自己停留在标准之下吗？还是你先天就不健全以至于无法自控，必须要抱怨、吝啬、谄媚、对自己的健康不满、逢迎他人、哗众取宠和内心焦虑不安吗？不，绝对不是，你原本可以很早就从这些事情中解脱出来，除非你的理解力的确天生就相当迟钝，但即便如此，你也必须在这方面训练自己，不忽视你的迟钝也不能以迟钝为乐。

6.有一个人，当他为别人做了一件好事时，他就准备把这件好事当作恩惠记到自己账上。还有一个人他不会这样做，但他还是会认为这个人欠了他什么，而且他记着自己曾给予的恩惠。第三个人甚至不知道他自己做了什么，他就像一株结出葡萄的葡萄藤一样，在结出了应有的果实之后就别无所求了。就像马奔腾、狗追寻猎物、蜜蜂酿蜜一样，一个人做了一件好事之后，不需要呼喊着叫他们来观看，而是继续去做另一件好事，就像葡萄藤在下一个季节继续结出果实一样。只去行动，却不会刻意留心自己的行动，人是否也要成为这样一类人呢？是的，但留心自己的行动也是必要的，也就是观察一个人正在做的事情。因为可以说，感知到自己正以社会一分子的方式在工作，同时确实希望他的社会同伴也感知到了他的举动，这是社会动物的一个特征。——你说的没错，但是你却没有正确地理解现在我在说的事情。因此，你就成了我以前说到过的那类人，他们被理性的表象所误导。但是如果你愿意理解我现在说的话，你不用害怕你会遗漏任何的社会行动。

7.雅典人有一个祈祷是：降雨吧，降雨吧，亲爱的宙斯，请降雨在雅典人耕种的土地上，请降雨在平原上。我们其实不应当祈祷，但是如若要祈祷的话，我们应以这种简单和高贵的方式来祈祷。

8.爱斯库拉皮厄斯（注：爱斯库拉皮厄斯，罗马神话里的医神，专司医疗及医药）给人开药方，让人们练习骑马、洗冷水浴或赤足行走，我们理解了爱斯库拉皮厄斯的话。同样地，我们也一定要理解这样的话：宇宙的本质是给人开药方，让他经历生病、残疾、损失或之类的事情。因为在第一种情况里，开药方的意思是这样的：他为这个人开药方以使他获得健康；但在第二种情况里，它的意思则是：根据命运，每个人经历那些注定要发生（或适合于他）的事情。因为，这就是我们说“某些事情对我们合适”时所表达的含义，正如工匠们将方形石头一块块地连接起来时，说这些方形石头在墙壁或金字塔上合适一样。因为这个整体是那么适合、那么和谐。所有的成分将宇宙组成了一个整体，就是宇宙现在的样子，在所有存在的原因之中，必然性（命运）就成为了这样一个原因。即使那些完全无知的人也明白我的意思，因为他们说：是它（必然性、命运）使这样一个人明白了这件事情。于是，这些话被带到了他的生命中，成为了他的一剂药方。那么，让我们如同接受爱斯库拉皮厄斯的药方一般接受这些事情吧！在他的开方中，当然也有许多令人不悦的地方，但由于渴望健康，我们都接受了。各样事情的完满与完成，共同的本性断定它是有益的，将它视为与你的健康同类的事情吧！接受发生的每一件事，即使它看来令人不悦，因为是这些事促成了宇宙的健全与宙斯（宇宙）的成功和幸福。因为宙斯带给任何人的任何事情，都是对整体有用的，否则当初他就不会那样做了。不论是任何事物的本性，都不可能引起任何与它所支配的事物不相宜的事情。有两个理由，你应当对发生在你身上的事情感到满意：第一，它是为你而发生的，是给你开的药方，并且在某种程度上它与你有关联，是源于那些与你的命运相关的最古老的原因；第二个原因是，即使那些单独地发生于每个人身上的事情，对于支配宇宙的力量来说也是幸福和圆满的一个诱因，更不用说是继续存在的原因了。如果你拿走一些事物从而将部分或原因的连贯性打断，整体的完整性就被破坏了。而当你感到不满，你试图将你控制力内的某件事情破坏时，其实你的确破坏了整体的连贯性。

9.如果你根据正确的原则去做事，却没有成功，请不要厌恶，不要沮丧，不要不满；但是在你失败的时候，请重头再来，只要你所做的大部分事情都与人的本性一致，你就应当觉得满足、热爱你所回归的事物；回归哲学时，请不要将她视为主人，你对哲学的态度应当如那些眼睛疼的人，一些人用一点海绵和蛋清来敷，一些人用一块膏药来敷，而另一些人用水来洗。因为这样做，你在遵守理性方面就不会失败，你将在那里得到安宁。记住，哲学对你的要求不过是本性对你的要求。而你却有不符合本性的品质。可能会有人反对，说为什么我正在做的事就没有那些令人愉悦的事情呢？但这不正是我们被享乐蒙蔽了双眼的原因吗？你思考一下，宽宏大量、自由、朴素、镇静、虔诚这些品质是否更加令人愉悦？你想想那依赖于领悟力和知识的万物在安全和幸福的道路上发展的过程，还有什么能比智慧本身更令人愉悦的呢？

10.事物处在如此一种包围之中，以至于在哲学家们眼中，它们是完全难以理解的，这并不是指仅仅几个哲学家或是那些平庸的哲学家，这个问题甚至对斯多葛派哲学家本身（注：斯多葛派是塞浦路斯岛人芝诺于公元前300年左右在雅典创立的学派。斯多葛派认为理性决定事物的发展与变化。在社会生活中斯多葛派强调顺从天命，要安于自己在社会中所处的地位，只有清心寡欲才能得到幸福。其代表人物有：巴内斯、塞内卡、埃比克泰德和本书作者。）来说也是很难理解的。我们所同意的内容都处在不断的变化之中；哪有完全不改变的人呢？再想想物品本身，想想它们的存在是多么短暂，多么没有价值，它们可能被一个无耻之徒占有，或被娼妓占有，或被强盗占有。再想想你身边那些人的道德水平，即使他们当中性格好的也几乎让人难以忍受，更不用提连自己都受不了的那类人了。那么在如此的黑暗和肮脏之中，在物质与时间的不断流动之中，在物体的运动之中，有什么东西是值得我们褒扬或者哪怕是值得我们认真追求的呢？我想不出。但是事情也有另外一面。一个人有责任自我安慰，耐心等待事物的自然瓦解，不能因为延缓而烦恼，你应该只相信下面的原则并在其中得到安宁：第一，没有任何不符合宇宙本性的事情会发生在我身上；第二，我的行为绝不违逆神的旨意，这是在我力量范围之内我一定能做到的事，因为没有人能迫使我违反神。

11.那么现在我要把我自己的灵魂用于什么事情上呢？在任何场合我都必须问自己这个问题，我在探寻，我的一部分人们称之为“支配原则”（此处支配原则指灵魂——译者注），而我在这部分自己中拥有什么呢？我现在拥有谁的灵魂呢？是一个孩子的灵魂吗，还是一个年轻人，一个羸弱的妇人，一个暴君，一头家畜，抑或是一头野兽的灵魂？

12.那些许多人公认为好的事物究竟是一种什么样的事物呢？我们甚至可以从这个问题上学到些什么。因为，如果有人把诸如谨慎、克己、正义、坚毅这些品质视做真正好的东西，他在产生了这种认识之后就不会再愿意听任何与真正好的东西相抵触的事情。但是如果一个人首先把多数人认为好的东西理解为好的，那么他就可能把喜剧作家所说的东西视为十分适合的东西来倾听并欣然接受。那么，连芸芸众生也能看出这里的差别了。因为如果不是这样，当有人提到有关财富或有人提及谋取更多的奢侈品与名声的巧妙机智的手段时，我们一开始就不会觉得不舒服并排斥了。接着问问我们自己，我们是否重视这些事物，是否认为它们是好的，当我们在心里对它们形成了看法之后，那些喜剧作家的话还是不是那样有理——那些拥有它们的人，物质上虽然富足，心灵上却无法获得宁静。

13.我由形式和质料组成，二者都不会幻灭成为虚无，正像它们都不可能由虚无演化为存在一样。我的每一部分就都将变换为宇宙的某一部分，继而再转变为宇宙的另一部分，变化永不停歇。我的存在也是这一变化的结果，我的祖先也是如此，我的子孙也会是如此。尽管宇宙的掌管是由无数变革的时期来实现的，但也没有什么能够阻止我们说出这一真理。

14.理智和推理艺术（哲学）作为一种力量，对于他们的工作以及它们本身是足够的。它们将自己的原则作为第一原则并从此原则出发开辟道路，一直到那设定好的终点；这就是这种活动被称为“catorthoseis”或“正确活动”的原因，而“catorthoseis”一词的意思是沿着正确的道路前进。

15.这些事物不应当被称为是人的东西，它们不属于人，不属于一个真正的人。它们不是人必需的，人的本性也不曾预示它们的产生，它们也不是人的本性达到其目的的手段。于是，人的目的并不依赖于这些事物，他们对实现目的也没有帮助，真正的好的事物才有助于这一目的的实现。此外，如果这些事情中有什么确属于人的话，鄙视它们、反对它们是不对的，一个人如若表现他不想要这些事情，他也不值得赞扬，如果这些事物的确是好的，那么不接触它们的人也就不是好的。但是，如果一个人能够使自己摆脱这些事物或类似的东西，他摆脱的越多，能够承受的损失的限度就越大，他也相应地成为了一个更好的人，哪怕他只是摆脱其中的任何一个，也是有益的。

16.这就是你习惯性的思维，这也将成为你思维的特征，因为心灵的颜色已被思想所染。用下面这一系列思想来染出你的心灵的色彩吧：比如说，凡是人能活下去的地方，他就一定能活得很好，如果人非要住在宫殿里——诚然，住在宫廷里也能活得很好——但这不是必需的。再比如，仔细想一想每一事物究竟是为何目的而生？它们为此目的而产生，也冥冥中朝着这一目的而去，其目的之所在处，它的优点与益处也会在那儿显现。对理性生物有益的是社会，我们是为社会而生，这一点上面已经解释过。卑贱者为高尚者的益处而存在，这不是显而易见的吗？有生命的比无生命的高等，而有生命的当中，拥有理性的则更为高贵。

做本性要求的事

17.追求不可能的事物即为疯狂，恶人不做恶就是件不可能的事。

18.一个人生来不必承担的事，自然不会降临到他头上。如果这件事发生在其他人身上，那么或者是因为他没有感到这件事情对他的影响，或者是他将通过这件事情表现出自己坚忍不拔的精神，他会经过劫难却毫发无伤。让无知狂妄胜过智慧是一种耻辱。

19.事物本身不会触动灵魂，绝对不会；它们没有进入灵魂的能力，它们也不能让灵魂转向或移动，只有灵魂自己能让自己转行移动。它做出它认为适合的一切判断，它为自己做出的这些判断是基于呈现在它眼前的事物的。

20.我必须对他人行善并善于忍耐，在这方面人和我最为接近。但当一些人对我恰当的行为构成障碍时，人对我而言就显得没什么特别之处了，他们就和太阳、风或一头兽无异。诚然，这些人可能会阻碍我的行动，但他们却不能对我的影响力和意愿构成阻碍，而这些意愿和影响力则具有根据条件不断改变的力量。由于头脑将每一障碍都转化为援助的行动，于是每一个障碍都转变成了对行为的一种促进，道路上的障碍自然地就变成了我们前进中的帮手。

21.尊重宇宙中的最好的部分，那是利用和指引万物的东西。同样，也要尊重你自身中最好的部分，它和上面提到的宇宙精华是一样的。因为，你内心也有那么一种东西，它可以利用万物，它可以指引你的人生。

22.不损害国家的事情，也不会损害公民。对所有看来有害的现象，都用这一原则来审视：如果国家没有受到损害，那我也没有受到损害。但是如果国家利益被损害了，你不要对那个人愤怒，你要让他明白他的错误所在。

23.经常想想事物的存在是多么短暂，消逝是多么迅速。不论是本源的事物，还是派生出来的事物，都是如此。因为物质就像一条奔腾的河流，万物的活动都处于不断的变化之中，事物的诱因也有千种百种。几乎没有事物是静止不动的。想想那些与你近在咫尺的东西，它们都将消逝在过去和未来的无尽深渊之中。那么，因为这些东西自我膨胀或饱受煎熬的人将自己陷入无限的悲惨之中，他们不是很傻吗？这些事物仅仅能够扰他一段时间，而且是转瞬即逝的一段时间，既然如此，怎能说他不是傻瓜呢？

24.想想宇宙的物质，你只占有它非常少的一部分；再想想宇宙的时间，你分到的只是它一个十分短暂并不可分割的一个时间段；想想命运冥冥中的安排，你是多么的渺小。

25.又有人对我不公吗？让他注意去改进吧。他有他自己的意愿，自己的活动。我现在拥有宇宙本质要我拥有的东西，我做我的本性现在要我做的事。

26.让你灵魂中指导并掌控你的那部分不要受到肉体活动的扰乱，不论那是肉体上的享乐或是痛苦；不要让肉体与灵魂统一起来，而是让肉体限定自己，将其影响力局限在肉体自身而不波及到灵魂。但是，如果是出于那自然地存在于你体内并与你身体完全统一的同情心，这些影响就会自然而然地出现在你的心灵之中，那么你就不要竭力克制这种感觉，因为它是自然的，但是也不要让其支配的部分妄下评论，不要轻率地认定这种感觉是好或不好。

27.与神灵同在。那些与神灵同在的人会不断地向神灵表明他的灵魂满足于他所得到的份额，那是宙斯给每个人应有的份额，以指引他、守护他，与神灵同在的人会不断向神灵表明这一份额已经完成了神灵所期待的职责。这就是每个人拥有的领悟力与理性。

28.你对有狐臭的人感到生气吗？你对有口臭的人感到生气吗？这些危害于你有什么益处呢？他就是有这样一张嘴，他就是有这样的腋窝，这种地方必然会产生这些气味。——但是他是有理性的，这一点我们一会儿会再提，如果他努力思考的话，他能够发现冒犯他人之处。——我希望你对自己的发现满意，其实，你也有理性，用你的理性来刺激他的理性，向他指明他的错误，告诫他。因为如果他肯听，你将医治好他的缺点，但是你没有必要生气。即使你面对的是悲剧演员或是妓女，也不要感到生气。

29.正如，你生命耗尽时你依旧想要生存一样……所以，生活在此是你的一种力量。但是如果人们与你不容，那么就远离这种生活吧，并表现得仿佛没有受到伤害一样。屋子里充满了烟雾，那我就离开它。你为什么认为这是苦恼呢？但是如果还没有什么类似的东西能够迫使我出去，我就留下，并且会自由自在地生活，没有人能够阻止我选择我要做的事情，而我是根据理性的、合乎社会规范的本性去选择要做的事情的。

30.宇宙的智慧在于其社会性。根据这一原则，它创造出低等的事物以便更好地满足高等的事物的需求，并使高等的事物个体之间能够相互适应。你看看，它主从有序，相互合作，每一事物都被分配适当的份额，并将最好的事物组合成了一个和谐的整体。

31.迄今为止，你在神灵、父母、兄弟、孩子、老师、婴儿时期的照看者、朋友、亲属以及你的奴隶面前是如何表现的呢？考虑一下，你在以上所有人面前的表现，是否能让别人这样评价你：

从未在行动或言语上对他人不公。

你回忆一下你经历过多少事情，回忆一下你经受了多少痛苦，你的一生已经完整，你在世上的责任已经完成；想想你见过多少美丽的事物，想想你藐视过多少享乐与苦楚，你拒绝了多少所谓的荣誉，你又对多少心地不好之人表达了善意。

32.为什么无能无知的灵魂会打扰到有技能有知识的人上来呢？而什么样的灵魂是有技能有知识的呢？是那些掌管宇宙的灵魂，他们知晓开端和结尾，明白那处于万物之中、以时间段（变革）这一形式贯穿于永恒之中的理性的含义。

33.很快，你就将化为灰尘，或者一具白骨，只留下一个名字，甚至连名字都没有留下，而名字也仅仅是声音和它的回响而已。生活中被重视的东西是空洞的、腐朽的、琐碎的，人们像狗一样互相撕咬，像小孩子们一样争吵、大笑，接着又哭泣。但忠诚、谦逊、正义和真理却被人遗忘。

从广阔的大地一直到奥林匹斯山（注：奥林匹斯山坐落在希腊北部，被古希腊人尊奉为“神山”，古希腊人认为统治世界、主宰人类的诸神居住在这座山上。）

究竟是什么使你停留在此呢？如果感知的对象变化无常，从不静止，那么感觉器官就很迟钝，很容易得到错误的印象；那么，灵魂本身就沦为了血液呼出的一团气。那么，在这样一个世界里汲汲于盛名，不过是虚无。那么，不论你的结局是彻底的消逝，迁徙至另一境界，或是其他什么状态，你为什么不能宁静地等待自己的结局呢？在那一刻来临之前，什么才是足够的呢？敬仰并感激神灵，对他人行善，练习忍耐与自我克制，还有什么事能比这些更重要呢？至于你血肉之躯以外的事物，要记住：它们既不属于你，也不在你的控制能力之内。

34.如果你走在正确的道路上，以正确的方式思考与行动，你就能平静地度过幸福的一生。这两点对于神的灵魂、人的灵魂，以及每一个充满理性的灵魂都是共通的，不会受到其他事情的阻挠。坚持正义的品格并以正义的方式来行动，这样你的欲望就会消失。

35.如果这既不是我自己的恶，也不是我的恶所造成的后果，而且公共利益也没有受到损害，那么我为什么要苦恼呢？这对公共利益能有什么损害呢？

36.不要为事物的表象所蒙骗，而是根据自己的能力和他人的需求给予所有人援助；如果他们蒙受了无关紧要的损失，那就不要将其视为一种损害。因为这是一种坏习惯。当一个老人即将去世时，回顾他年轻的时期，记得那确实是他人生的巅峰。在这里，你也要这样做。

当你在讲坛上大声呼唤时，人啊，你是否忘记这些事物的本质？——是的，它们是人们极度关心的对象——但是你是否也会被这些事物所愚弄呢？——我曾经是一个幸运的人，但我失去了我的运气，却不知是如何失去的。——但是，幸运其实指的是一个人自己为自己带来好运，而好运是促进灵魂、善意的情感、善意的举动的一个好方法。

1.In the morning when thou risest unwillingly， let this thought be present—I am rising to the work of a human being.Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world？ Or have I been made for this， to lie in the bedclothes and keep myself warm？—But this is more pleasant.—Dost thou exist then to take thy pleasure， and not at all for action or exertion？ Dost thou not see the little plants， the little birds， the ants， the spiders， the bees working together to put in order their several parts of the universe？ And art thou unwilling to do the work of a human being， and dost thou not make haste to do that which is according to thy nature？—But it is necessary to take rest also.—It is necessary： however nature has fixed bounds to this too： she has fixed bounds both to eating and drinking， and yet thou goest beyond these bounds， beyond what is sufficient； yet in thy acts it is not so， but thou stoppest short of what thou canst do.So thou lovest not thyself， for if thou didst， thou wouldst love thy nature and her will.But those who love their several arts exhaust themselves in working at them unwashed and without food； but thou valuest thy own nature less than the turner values the turning art， or the dancer the dancing art， or the lover of money values his money， or the vainglorious man his little glory.And such men， when they have a violent affection to a thing， choose neither to eat nor to sleep rather than to perfect the things which they care for.But are the acts which concern society more vile in thy eyes and less worthy of thy labour？

2.How easy it is to repel and to wipe away every impression which is troublesome or unsuitable， and immediately to be in all tranquillity.

3.Judge every word and deed which are according to nature to be fit for thee， and be not diverted by the blame which follows from any people， nor by their words， but if a thing is good to be done or said， do not consider it unworthy of thee.For those persons have their peculiar leading principle and follow their peculiar movement； which things do not thou regard， but go straight on， following thy own nature and the common nature； and the way of both is one.

4.I go through the things which happen according to nature until I shall fall and rest， breathing out my breath into that element out of which I daily draw it in， and falling upon that earth out of which my father collected the seed， and my mother the blood， and my nurse the milk； out of which during so many years I have been supplied with food and drink； which bears me when I tread on it and abuse it for so many purposes.

5.Thou sayest， men cannot admire the sharpness of thy wits.—Be it so； but there are many other things of which thou canst not say， I am not formed for them by nature.Show those qualities then which are altogether in thy power： sincerity， gravity， endurance of labour， aversion to pleasure， contentment with thy portion and with few things， benevolence， frankness， no love of superfluity， freedom from trifling magnanimity.Dost thou not see how many qualities thou art immediately able to exhibit， in which there is no excuse of natural incapacity and unfitness， and yet thou still remainest voluntarily below the mark？ or art thou compelled through being defectively furnished by nature to murmur， and to be stingy， and to flatter， and to find fault with thy poor body， and to try to please men， and to make great display， and to be restless in thy mind？ No， by the gods： but thou mightest have been delivered from these things long ago.Only if in truth thou canst be charged with being rather slow and dull of comprehension， thou must exert thyself about this also， not neglecting it nor yet taking pleasure in thy dullness.

6.One man， when he has done a service to another， is ready to set it down to his account as a favour conferred.Another is not ready to do this， but still in his own mind he thinks of the man as his debtor， and he knows what he has done.A third in a manner does not even know what he has done， but he is like a vine which has produced grapes， and seeks for nothing more after it has once produced its proper fruit.As a horse when he has run， a dog when he has tracked the game， a bee when it has made the honey， so a man when he has done a good act， does not call out for others to come and see， but he goes on to another act， as a vine goes on to produce again the grapes in season.—Must a man then be one of these， who in a manner act thus without observing it？—Yes.—But this very thing is necessary， the observation of what a man is doing； for it may be said， it is characteristic of the social animal to perceive that he is working in a social manner， and indeed to wish that his social partner also should perceive it.—It is true what thou sayest， but thou dost not rightly understand what is now said； and for this reason thou wilt become one of those of whom I spoke before， for even they are misled by a certain show of reason.But if thou wilt choose to understand the meaning of what is said， do not fear that for this reason thou wilt omit any social act.

7.A prayer of the Athenians： Rain， rain， O dear Zeus， down on the plowed fields of the Athenians and on the plains.—In truth we ought not to pray at all， or we ought to pray in this simple and noble fashion.

8.Just as we must understand when it is said， That ？sculapius prescribed to this man horse-exercise， or bathing in cold water， or going without shoes， so we must understand it when it is said， That the nature of the universe prescribed to this man disease or mutilation or loss or anything else of the kind.For in the first case prescribed means something like this： he prescribed this for this man as a thing adapted to procure health； and in the second case it means， That which happens to [or suits] every man is fixed in a manner for him suitably to his destiny.For this is what we mean when we say that things are suitable to us， as the workmen say of squared stones in walls or the pyramids， that they are suitable， when they fit them to one another in some kind of connection.For there is altogether one fitness [harmony].And as the universe is made up out of all bodies to be such a body as it is， so out of all existing causes necessity [destiny] is made up to be such a cause as it is.And even those who are completely ignorant understand what I mean， for they say， It [necessity， destiny] brought this to such a person.—This then was brought and this was prescribed to him.Let us then receive these things， as well as those which ？sculapius prescribes.Many， as a matter of course， even among his prescriptions， are disagreeable， but we accept them in the hope of health.Let the perfecting and accomplishment of the things， which the common nature judges to be good， be judged by thee to be of the same kind as thy health.And so accept everything which happens， even if it seem disagreeable， because it leads to this， to the health of the universe and to the prosperity and felicity of Zeus [the universe].For he would not have brought on any man what he has brought， if it were not useful for the whole.Neither does the nature of anything， whatever it may be， cause anything which is not suitable to that which is directed by it.For two reasons， then， it is right to be content with that which happens to thee； the one， because it was done for thee and prescribed for thee， and in a manner had reference to thee， originally from the most ancient causes spun with thy destiny； and the other， because even that which comes severally to every man is to the power which administers the universe a cause of felicity and perfection， nay even of its very continuance.For the integrity of the whole is mutilated， if thou cuttest off anything whatever from the conjunction and the continuity either of the parts or of the causes.And thou dost cut off， as far as it is in thy power， when thou art dissatisfied， and in a manner triest to put anything out of the way.

9.Be not disgusted， nor discouraged， nor dissatisfied， if thou dost not succeed in doing everything according to right principles； but when thou hast failed， return back again， and be content if the greater part of what thou doest is consistent with man’s nature， and love this to which thou returnest； and do not return to philosophy as if she were a master， but act like those who have sore eyes and apply a bit of sponge and egg， or as another applies a plaster， or drenching with water.For thus thou wilt not fail to obey reason and thou wilt repose in it.And remember that philosophy requires only the things which thy nature requires； but thou wouldst have something else which is not according to nature.It may be objected， Why， what is more agreeable than this [which I am doing]？ But is not this the very reason why pleasure deceives us？ And consider if magnanimity， freedom， simplicity， equanimity， piety are not more agreeable.For what is more agreeable than wisdom itself， when thou thinkest of the security and the happy course of all things which depend on the faculty of understanding and knowledge？

10.Things are in such a kind of envelopment that they have seemed to philosophers， not a few nor those common philosophers， altogether unintelligible； nay even to the Stoics themselves they seem difficult to understand.And all our assent is changeable； for where is the man who never changes？ Carry thy thoughts then to the objects themselves， and consider how short-lived they are and worthless， and that they may be in the possession of a filthy wretch or a whore or a robber.Then turn to the morals of those who live with thee， and it is hardly possible to endure even the most agreeable of them， to say nothing of a man being hardly able to endure himself.In such darkness， then， and dirt， and in so constant a flux， both of substance and of time， and of motion， and of things moved， what there is worth being highly prized， or even an object of serious pursuit， I cannot imagine.But on the contrary it is a man’s duty to comfort himself， and to wait for the natural dissolution and not to be vexed at the delay， but to rest in these principles only： the one， that nothing will happen to me which is not conformable to the nature of the universe； and the other， that it is in my power never to act contrary to my god and daemon： for there is no man who will compel me to this.

11.About what am I now employing my own soul？ On every occasion I must ask myself this question， and inquire， what have I now in this part of me which they call the ruling principle？ and whose soul have I now？ that of a child， or of a young man， or of a feeble woman， or of a tyrant， or of a domestic animal， or of a wild beast？

12.What kind of things those are which appear good to the many， we may learn even from this.For if any man should conceive certain things as being really good， such as prudence， temperance， justice， fortitude， he would not after having first conceived these endure to listen to anything which should not be in harmony with what is really good.But if a man has first conceived as good the things which appear to the many to be good， he will listen and readily receive as very applicable that which was said by the comic writer.Thus even the many perceive the difference.For were it not so， this saying would not offend and would not be rejected [in the first case]， while we receive it when it is said of wealth， and of the means which further luxury and fame， as said fitly and wittily.Go on then and ask if we should value and think those things to be good， to which after their first conception in the mind the words of the comic writer might be aptly applied—that he who has them， through pure abundance has not a place to ease himself in.

13.I am composed of the formal and the material； and neither of them will perish into non-existence， as neither of them came into existence out of non-existence.Every part of me then will be reduced by change into some part of the universe， and that again will change into another part of the universe， and so on forever.And by consequence of such a change I too exist， and those who begot me， and so on forever in the other direction.For nothing hinders us from saying so， even if the universe is administered according to definite periods [of revolution].

14.Reason and the reasoning art [philosophy] are powers which are sufficient for themselves and for their own works.They move then from a first principle which is their own， and they make their way to the end which is proposed to them； and this is the reason why such acts are named Catorthoseis or right acts， which word signifies that they proceed by the right road.

15.None of these things ought to be called a man’s which do not belong to a man， as man.They are not required of a man， nor does man’s nature promise them， nor are they the means of man’s nature attaining its end.Neither then does the end of man lie in these things， nor yet that which aids to the accomplishment of this end， and that which aids toward this end is that which is good.Besides， if any of these things did belong to man， it would not be right for a man to despise them and to set himself against them； nor would a man be worthy of praise who showed that he did not want these things， nor would he who stinted himself in any of them be good， if indeed these things were good.But now the more of these things a man deprives himself of， or of other things like them， or even when he is deprived of any of them， the more patiently he endures the loss， just in the same degree he is a better man.

16.Such as are thy habitual thoughts， such also will be the character of thy mind； for the soul is dyed by the thoughts.Dye it then with a continuous series of such thoughts as these： for instance， that where a man can live， there he can also live well.But he must live in a palace—well then， he can also live well in a palace.And again， consider that for whatever purpose each thing has been constituted， for this it has been constituted， and toward this it is carried； and its end is in that toward which it is carried； and where the end is， there also is the advantage and the good of each thing.Now the good for the reasonable animal is society； for that we are made for society has been shown above.Is it not plain that the inferior exist for the sake of the superior？ but the things which have life are superior to those which have not life， and of those which have life the superior are those which have reason.

17.To seek what is impossible is madness： and it is impossible that the bad should not do something of this kind.

18.Nothing happens to any man which he is not formed by nature to bear.The same things happen to another， and either because he does not see that they have happened or because he would show a great spirit he is firm and remains unharmed.It is a shame then that ignorance and conceit should be stronger than wisdom.

19.Things themselves touch not the soul， not in the least degree； nor have they admission to the soul， nor can they turn or move the soul： but the soul turns and moves itself alone， and whatever judgments it may think proper to make， such it makes for itself the things which present themselves to it.

20.In one respect man is the nearest thing to me， so far as I must do good to men and endure them.But so far as some men make themselves obstacles to my proper acts， man becomes to me one of the things which are indifferent， no less than the sun or wind or a wild beast.Now it is true that these may impede my action， but they are no impediments to my affects and disposition， which have the power of acting conditionally and changing： for the mind converts and changes every hindrance to its activity into an aid； and so that which is a hindrance is made a furtherance to an act； and that which is an obstacle on the road helps us on this road.

21.Reverence that which is best in the universe； and this is that which makes use of all things and directs all things.And in like manner also reverence that which is best in thyself； and this is of the same kind as that.For in thyself also， that which makes use of everything else， is this， and thy life is directed by this.

22.That which does no harm to the state， does no harm to the citizen.In the case of every appearance of harm apply this rule： if the state is not harmed by this， neither am I harmed.But if the state is harmed， thou must not be angry with him who does harm to the state.Show him where his error is.

23.Often think of the rapidity with which things pass by and disappear， both the things which are and the things which are produced.For substance is like a river in a continual flow， and the activities of things are in constant change， and the causes work in infinite varieties； and there is hardly anything which stands still.And consider this which is near to thee， this boundless abyss of the past and of the future in which all things disappear.How then is he not a fool who is puffed up with such things or plagued about them or makes himself miserable？ for they vex him only for a time， and a short time.

24.Think of the universal substance， of which thou hast a very small portion； and of universal time， of which a short and indivisible interval has been assigned to thee； and of that which is fixed by destiny， and how small a part of it thou art.

25.Does another do me wrong？ Let him look to it.He has his own disposition， his own activity.I now have what the universal nature wills me to have； and I do what my nature now wills me to do.

26.Let the part of thy soul which leads and governs be undisturbed by the movements in the flesh， whether of pleasure or of pain； and let it not unite with them， but let it circumscribe itself and limit those affects to their parts.But when these affects rise up to the mind by virtue of that other sympathy that naturally exists in a body which is all one， then thou must not strive to resist the sensation， for it is natural： but let not the ruling part of itself add to the sensation the opinion that it is either good or bad.

27.Live with the gods.And he does live with the gods who constantly shows to them that his own soul is satisfied with that which is assigned to him， and that it does all that the daemon wishes， which Zeus hath given to every man for his guardian and guide， a portion of himself.And this is every man’s understanding and reason.

28.Art thou angry with him whose arm-pits stink？ art thou angry with him whose mouth smells foul？ What good will this anger do thee？ He has such a mouth， he has such arm-pits： it is necessary that such an emanation must come from such things—but the man has reason， it will be said， and he is able， if he takes pains， to discover wherein he offends—I wish thee well of thy discovery.Well then， and thou hast reason： by thy rational faculty stir up his rational faculty； show him his error， admonish him.For if he listens， thou wilt cure him， and there is no need of anger.[Neither tragic actor nor whore.

29.As thou intendest to live when thou are gone out，… so it is in thy power to live here.But if men do not permit thee， then get away out of life， yet so as if thou wert suffering no harm.The house is smoky， and I quit it.Why dost thou think that this is any trouble？ But so long as nothing of the kind drives me out， I remain， am free， and no man shall hinder me from doing what I choose； and I choose to do what is according to the nature of the rational and social animal.

30.The intelligence of the universe is social.Accordingly it has made the inferior things for the sake of the superior， and it has fitted the superior to one another.Thou seest how it has subordinated， co-ordinated and assigned to everything its proper portion， and has brought together into concord with one another the things which are the best.

31.How hast thou behaved hitherto to the gods， thy parents， brethren， children， teachers， to those who looked after thy infancy， to thy friends， kinsfolk， to thy slaves？ Consider if thou hast hitherto behaved to all in such a way that this may be said of thee：

Never has wronged a man in deed or word.

And call to recollection both how many things thou hast passed through， and how many things thou hast been able to endure： and that the history of thy life is now complete， and thy service is ended： and how many beautiful things thou hast seen： and how many pleasures and pains thou hast despised； and how many things called honourable thou hast spurned； and to how many ill-minded folks thou hast shown a kind disposition.

32.Why do unskilled and ignorant souls disturb him who has skill and knowledge？ What soul then has skill and knowledge？ That which knows beginning and end， and knows the reason which pervades all substance and through all time by fixed periods [revolutions] administers the universe.

33.Soon， very soon， thou wilt be ashes， or a skeleton， and either a name or not even a name； but name is sound and echo， and the things which are much valued in life are empty and rotten and trifling， and [like] little dogs biting one another， and little children quarrelling， laughing， and then straightway weeping.But fidelity and modesty and justice and truth are fled.

Up to Olympus from the wide-spread earth.

Hesiod， Works， etc.， v.197.

What then is there which still detains thee here？ if the objects of sense are easily changed and never stand still， and the organs of perception are dull and easily receive false impressions； and the poor soul itself is an exhalation from blood.But to have good repute amid such a world as this is an empty thing.Why then dost thou not wait in tranquillity for thy end， whether it is extinction or removal to another state？ And until that time comes， what is sufficient？ Why， what else than to venerate the gods and bless them， and to do good to men， and to practise tolerance and self-restraint； but as to everything which is beyond the limits of the poor flesh and breath， to remember that this is neither thine nor in thy power.

34.Thou canst pass thy life in an equable flow of happiness， if thou canst go by the right way， and think and act in the right way.These two things are common both to the soul of God and to the soul of man， and to the soul of every rational being， not to be hindered by another； and to hold good to consist in the disposition to justice and the practice of it， and in this to let thy desire find its termination.

35.If this is neither my own badness， nor an effect of my own badness， and the common weal is not injured， why am I troubled about it？ and what is the harm to the common weal？

36.Do not be carried along inconsiderately by the appearance of things， but give help [to all] according to thy ability and their fitness； and if they should have sustained loss in matters which are indifferent， do not imagine this to be a damage.For it is a bad habit.But as the old man， when he went away， asked back his foster-child’s top， remembering that it was a top， so do thou in this case also.

When thou art calling out on the Rostra， hast thou forgotten， man， what these things are？ Yes； but they are objects of great concern to these people—wilt thou too then be made a fool for these things？ I was once a fortunate man， but I lost it， I know not how.But fortunate means that a man has assigned to himself a good fortune； and a good fortune is good disposition of the soul， good emotions， good actions.