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Page 58
42. It is not fit that I should give myself pain, for I have never
intentionally given pain even to another.
43. Different things delight different people; but it is my delight to
keep the ruling faculty sound without turning away either from any man
or from any of the things which happen to men, but looking at and
receiving all with welcome eyes and using everything according to its
value.
44. See that thou secure this present time to thyself: for those who
rather pursue posthumous fame do not consider that the men of after time
will be exactly such as these whom they cannot bear now; and both are
mortal. And what is it in any way to thee if these men of after time
utter this or that sound, or have this or that opinion about thee?
45. Take me and cast me where thou wilt; for there I shall keep my
divine part tranquil, that is, content, if it can feel and act
comformably to its proper constitution. Is this [change of place]
sufficient reason why my soul should be unhappy and worse than it was,
depressed, expanded, shrinking, affrighted? and what wilt thou find
which is sufficient reason for this?[A]
[A] [Greek: oregomen�] in this passage seems to have a passive
sense. It is difficult to find an apt expression for it and
some of the other words. A comparison with xi. 12, will help to
explain the meaning.
46. Nothing can happen to any man which is not a human accident, nor to
an ox which is not according to the nature of an ox, nor to a vine which
is not according to the nature of a vine, nor to a stone which is not
proper to a stone. If then there happens to each thing both what is
usual and natural, why shouldst thou complain? For the common nature
brings nothing which may not be borne by thee.
47. If thou art pained by any external thing, it is not this thing that
disturbs thee, but thy own judgment about it. And it is in thy power to
wipe out this judgment now. But if anything in thy own disposition gives
thee pain, who hinders thee from correcting thy opinion? And even if
thou art pained because thou art not doing some particular thing which
seems to thee to be right, why dost thou not rather act than
complain?--But some insuperable obstacle is in the way?--Do not be
grieved then, for the cause of its not being done depends not on
thee.--But it is not worth while to live, if this cannot be done.--Take
thy departure then from life contentedly, just as he dies who is in full
activity, and well pleased too with the things which are obstacles.
48. Remember that the ruling faculty is invincible, when self-collected
it is satisfied with itself, if it does nothing which it does not choose
to do, even if it resist from mere obstinacy. What then will it be when
it forms a judgment about anything aided by reason and deliberately?
Therefore the mind which is free from passions is a citadel, for man has
nothing more secure to which he can fly for refuge and for the future be
inexpugnable. He then who has not seen this is an ignorant man; but he
who has seen it and does not fly to this refuge is unhappy.
49. Say nothing more to thyself than what the first appearances report.
Suppose that it has been reported to thee that a certain person speaks
ill of thee. This has been reported; but that thou hast been injured,
that has not been reported. I see that my child is sick. I do see; but
that he is in danger, I do not see. Thus then always abide by the first
appearances, and add nothing thyself from within, and then nothing
happens to thee. Or rather add something like a man who knows everything
that happens in the world.
50. A cucumber is bitter--Throw it away.--There are briers in the
road--Turn aside from them.--This is enough. Do not add, And why were
such things made in the world? For thou wilt be ridiculed by a man who
is acquainted with nature, as thou wouldst be ridiculed by a carpenter
and shoemaker if thou didst find fault because thou seest in their
workshop shavings and cuttings from the things which they make. And yet
they have places into which they can throw these shavings and cuttings,
and the universal nature has no external space; but the wondrous part of
her art is that though she has circumscribed herself, everything within
her which appears to decay and to grow old and to be useless she changes
into herself, and again makes other new things from these very same, so
that she requires neither substance from without nor wants a place into
which she may cast that which decays. She is content then with her own
space, and her own matter, and her own art.
51. Neither in thy actions be sluggish nor in thy conversation without
method, nor wandering in thy thoughts, nor let there be in thy soul
inward contention nor external effusion, nor in life be so busy as to
have no leisure.
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