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CHAPTER XI⁶³
how we should bear ourselves towards evil men

1. If that which the philosophers say is true – that there is one principle in all men, as when I assent to something, the feeling that it is so; and when I dissent, the feeling that it is not so; yea, and when I withhold my judgment, the feeling that it is uncertain; and likewise, when I am moved towards anything, the feeling that it is for my profit, but it is impossible to judge one thing to be profitable and to pursue another, to judge one thing right and be moved towards another – why have we indignation with the multitude? They are robbers, one saith, and thieves. And what is it to be robbers and thieves? It is to err concerning things good and evil. Shall we, then, have indignation with them, or shall we pity them? Nay, but show them the error, and you shall see how they will cease from their sins. But if they see it not, they have naught better than the appearance of the thing to them.

2. Should not, then, this robber, or this adulterer, be destroyed? By no means, but take it rather this way: This man who errs and is deceived concerning things of greatest moment, who is blinded, not in the vision which distinguisheth black and white, but in the judgment which distinguisheth Good and Evil – should we not destroy him? And thus speaking, you shall know how inhuman is that which you say, and how like as if you said, Shall we not destroy this blind man, this deaf man? For if it is the greatest injury to be deprived of the greatest things, and the greatest thing in every man is a Will such as he ought to have, and one be deprived of this, why are you still indignant with him? Man, you should not be moved contrary to Nature by the evil deeds of other men. Pity him rather, be not inclined to offense and hatred, abandon the phrases of the multitude, like “these cursed wretches.” How have you suddenly become so wise and hard to please?

3. Wherefore, then, have we indignation? Because we worship the things which they deprive us of. Do not worship fine raiment, and you shall not be wroth with the thief. Do not worship the beauty of a woman, and you shall not be wroth with the adulterer. Know that the thief and the adulterer have no part in that which is thine own, but in that which is foreign to thee, in that which is not in thy power. These things if thou dismiss, and count them for naught, with whom shalt thou still be wroth? But so long as thou dost value these things, be wroth with thyself rather than with others.

4. Look now how it stands: You have fine raiment, your neighbor has not; you have a window, and wish to air your clothes at it. The neighbor knoweth not what is the true good of man, but thinks it is to have fine raiment, the same thing that you also think. Then shall he not come and take them away? Show a cake to greedy persons, and eat it up yourself alone, and will you have them not snatch at it? Nay, but provoke them not. Have no window, and do not air your clothes. I also had lately an iron lamp set beside the images of the Gods; hearing a noise at the door, I ran down, and found the lamp carried off. I reflected that the thief’s impulse was not unnatural. What then? To-morrow, I said, thou wilt find an earthen lamp.⁶⁴ For a man loses only what he has. I have lost a garment. For you had a garment. I have a pain in my head. Have you any pain in your horns? Why, then, have you indignation? For there is no loss and no suffering save only in those things which we possess.

CHAPTER XII
the voyage of life

Even as in a sea voyage, when the ship is brought to anchor, and you go out to fetch in water, you make a by-work of gathering a few roots and shells by the way, but have need ever to keep your mind fixed on the ship, and constantly to look round, lest at any time the master of the ship call, and you must, if he call, cast away all those things, lest you be treated like the sheep that are bound and thrown into the hold: So it is with human life also. And if there be given wife and children instead of shells and roots, nothing shall hinder us to take them. But if the master call, run to the ship, forsaking all those things, and looking not behind. And if thou be in old age, go not far from the ship at any time, lest the master should call, and thou be not ready.

CHAPTER XIII
the mark of effort

1. Seek not to have things happen as you choose them, but rather choose them to happen as they do, and so shall you live prosperously.

2. Disease is a hindrance of the body, not of the Will, unless the Will itself consent. Lameness is a hindrance of the leg, not of the Will. And this you may say on every occasion, for nothing can happen to you but you will find it a hindrance not of yourself but of some other thing.

3. What, then, are the things that oppress us and perturb us? What else than opinions? He that goeth away and leaveth his familiars and companions and wonted places and habits – with what else is he oppressed than his opinions? Now, little children, if they cry because their nurse has left them for a while, straightway forget their sorrow when they are given a small cake. Wilt thou be likened unto a little child?

– “Nay, by Zeus! for I would not be thus affected by a little cake, but by right opinions.”

And what are these?

They are such as a man should study all day long to observe – that he be not subject to the effects of anything that is alien to him, neither of friend, nor place, nor exercises; yea, not even of his own body, but to remember the Law, and have it ever before his eyes. And what is the divine Law? To hold fast that which is his own, and to claim nothing that is another’s; to use what is given him, and not to covet what is not given; to yield up easily and willingly what is taken away, giving thanks for the time that he has had it at his service. This do – or cry for the nurse and mamma; for what doth it matter to what or whom thou art subject, from what thy welfare hangs? Wherein art thou better than one who bewails himself for his mistress, if thou lament thy exercises and porticoes and comrades, and all such pastime? Another cometh, grieving because he shall no more drink of the water of Dirce. And is the Marcian water worse than that of Dirce?

– “But I was used to the other.”

And to this also thou shalt be used; and when thou art so affected towards it, lament for it too, and try to make a verse like that of Euripides —

“The baths of Nero and the Marcian stream”⁶⁵

Behold how tragedies are made, when common chances happen to foolish men!

4. – “But when shall I see Athens and the Acropolis again?”

Wretched man! doth not that satisfy thee which thou seest every day? Hast thou aught better or greater to see than the sun, the moon, the stars, the common earth, the sea? But if withal thou mark the way of Him that governeth the whole and bear Him about within thee, wilt thou still long for cut stones and a fine rock? And when thou shalt come to leave the sun itself and the moon, what wilt thou do? Sit down and cry, like the children? What, then, wert thou doing in the school? What didst thou hear, what didst thou learn? Why didst thou write thyself down a philosopher, when thou mightest have written the truth, as thus: —I made certain beginnings, and read Chrysippus, but did not so much as enter the door of a philosopher? For how shouldst thou have aught in common with Socrates, who died as he died, who lived as he lived – or with Diogenes? Dost thou think that any of these men lamented or was indignant because he should see such a man or such a woman no more? or because he should not dwell in Athens or in Corinth, but, as it might chance, in Susa or Ecbatana? When a man can leave the banquet or the game when he pleases, shall such a one grieve if he remains? Shall he not, as in a game, stay only so long as he is entertained? A man of this stamp would easily endure such a thing as perpetual exile or sentence of death.

Wilt thou not now be weaned as children are, and take more solid food, nor cry any more after thy mother and nurse, wailing like an old woman?

– “But if I quit them I shall grieve them.”

Thou grieve them? Never; but that shall grieve them which grieveth thee – Opinion. What hast thou then to do? Cast away thy own bad opinion; and they, if they do well, will cast away theirs; if not, they are the causes of their own lamenting.

5. Man, be mad at last, as the saying is, for peace, for freedom, for magnanimity. Lift up thy head as one delivered from slavery. Dare to look up to God and say: Deal with me henceforth as thou wilt; I am of one mind with thee; I am thine. I reject nothing that seems good to thee; lead me whithersoever thou wilt, clothe me in what dress thou wilt. Wilt thou have me govern or live privately, or stay at home, or go into exile, or be a poor man or a rich? For all these conditions I will be thy advocate with men – I show the nature of each of them, what it is.

Nay, but sit in a corner and wait for thy mother to feed thee.⁶⁶

6. Who would Hercules have been if he had sat at home? He would have been Eurystheus, and not Hercules. And how many companions and friends had he in his journeying about the world? But nothing was dearer to him than God; and for this he was believed to be the son of God, yea, and was the son of God. And trusting in God, he went about purging away lawlessness and wrong. But thou art no Hercules, and canst not purge away evils not thine own? nor yet Theseus, who cleared Attica of evil things? Then clear away thine own. From thy breast, from thy mind cast out, instead of Procrustes and Sciron, grief, fear, covetousness, envy, malice, avarice, effeminacy, profligacy. And these things cannot otherwise be cast out than by looking to God only, being affected only by Him, and consecrated to His commands. But choosing anything else than this, thou wilt follow with groaning and lamentation whatever is stronger than thou, ever seeking prosperity in things outside thyself, and never able to attain it. For thou seekest it where it is not, and neglectest to seek it where it is.

CHAPTER XIV
faculties

Remember at anything that shall befall thee to turn to thyself and seek what faculty thou hast for making use of it. If thou see a beautiful person, thou wilt find a faculty for that – namely, Self-mastery. If toil is laid upon thee, thou wilt find the faculty of Perseverance. If thou art reviled, thou wilt find Patience. And making this thy wont, thou shalt not be carried away by the appearances.

CHAPTER XV
returns

Never in any case say, I have lost such a thing, but I have returned it. Is thy child dead? it is returned. Is thy wife dead? she is returned. Art thou deprived of thy estate? is not this also returned?

– “But he is wicked who deprives me of it!”

But what is that to thee, through whom the Giver demands his own? As long, therefore, as he grants it to thee, steward it like another’s property, as travelers use an inn.

CHAPTER XVI
the price of tranquillity

1. If you would advance in philosophy you must abandon such thoughts as, If I neglect my affairs I shall not have the means of living. If I do not correct my servant he will be good for nothing. For it is better to die of hunger, having lived without grief and fear, than to live with a troubled spirit amid abundance. And it is better to have a bad servant than an afflicted mind.

2. Make a beginning then in small matters. Is a little of your oil spilt, or a little wine stolen? Then say to yourself, For so much peace is bought, this is the price of tranquillity. For nothing can be gained without paying for it. And when you call your servant, bethink you that he may not hear, or, hearing, may not obey. For him, indeed, that is not well, but for you it is altogether well that he have not the power to trouble your mind.

CHAPTER XVII
a choice

If thou wouldst advance, be content to let people think thee senseless and foolish as regards external things. Wish not ever to seem wise, and if ever thou shalt find thyself accounted to be somebody, then mistrust thyself. For know that it is not easy to make a choice that shall agree both with outward things and with Nature, but it must needs be that he who is careful of the one shall neglect the other.

CHAPTER XVIII
that where the heart is the bond is

1. Thou art a fool if thou desire wife and children and friends to live forever, for that is desiring things to be in thy power which are not in thy power, and things pertaining to others to be thine own. So also thou art a fool to desire that thy servant should never do anything amiss, for that is desiring evil not to be evil, but something else. But if thou desire never to fail in any pursuit, this thou canst do. This, therefore, practice to attain – namely, the attainable.

2. The lord of each of us is he that hath power over the things that we desire or dislike, to give or to take them away. Whosoever, then, will be free, let him neither desire nor shun any of the things that are in others’ power; otherwise he must needs be enslaved.

3. Wherefore Demetrius⁶⁷ said to Nero, You threaten me with death, but Nature threatens you. If I am taken up with my poor body, or my property, I have given myself over to slavery, for I immediately show of my own self with what I may be captured. As when a snake draws in his head, I say, Strike at that part of him which he guards. And know thou, that at the part thou desirest to guard, there thy master will fall upon thee. Remembering this, whom wilt thou still flatter or fear?

4. Think that thou shouldst conduct thyself in life as at a feast. Is some dish brought to thee? Then put forth thyself in seemly fashion. Doth it pass thee by? Then hold it not back. Hath it not yet come? Then do not reach out for it at a distance, but wait till it is at thine hand. And thus doing with regard to children and wife and governments and wealth, thou wilt be a worthy guest at the table of the Gods. And if thou even pass over things that are offered to thee, and refuse to take of them, then thou wilt not only share the banquet, but also the dominion of the Gods. For so doing Diogenes and Heracleitus, and the like, both were, and were reported to be, rightly divine.

CHAPTER XIX
that we lament not from within

When thou seest one lamenting in grief because his son is gone abroad, or because he hath lost his goods, look to it that thou be not carried away by the appearance to think that he hath truly fallen into misfortune, in outward things. But be the thought at hand, It is not the thing itself that afflicts this man – since there are others whom it afflicts not – but the opinion he has about it. And so far as speech, be not slow to fit thyself to his mood, and even if so it be to lament with him. But have a care that thou lament not also from within.

CHAPTER XX
that a man may act his part but not choose it

1. Remember that thou art an actor in a play, of such a part as it may please the director to assign thee; of a short part if he choose a short part; of a long one if he choose a long. And if he will have thee take the part of a poor man, or of a cripple, or a governor, or a private person, mayest thou act that part with grace! For thine it is to act well the allotted part, but to choose it is another’s.

2. Say no more then, How will it be with me? for however it be thou wilt settle it well, and the issue shall be fortunate. What would Hercules have been had he said, How shall I contrive that a great lion may not appear to me, or a great boar, or a savage man? And what hast thou to do with that? if a great boar appear, thou wilt fight the greater fight; if evil men, thou wilt clear the earth of them. But if I die thus? Thou wilt die a good man, in the accomplishing of a noble deed. For since we must by all means die, a man cannot be found but he will be doing somewhat, either tilling or digging or trading or governing, or having an indigestion or a diarrhœa. What wilt thou, then, that Death shall find thee doing? I, for my part, will choose some work, humane, beneficent, social, noble. But if I am not able to be found doing things of this greatness, then, at least, I will be doing that which none can hinder me to do, that which is given to me to do – namely, correcting myself, bettering my faculty for making use of appearances, working out my peace, giving what is due in every obligation of life; and if I prosper so far, then entering upon the third topic of philosophy, which concerneth the security of judgments.

3. If Death shall find me in the midst of these studies, it shall suffice me if I can lift up my hands to God and say, The means which thou gavest me for the perceiving of thy government, and for the following of the same, have I not neglected: so far as in me lies, I have not dishonored thee. Behold how I have used my senses, and my natural conceptions. Have I ever blamed thee? was I ever offended at aught that happened, or did I desire it should happen otherwise? Did I ever desire to transgress my obligations? That thou didst beget me I thank thee for what thou gavest. I am content that I have used thy gifts so long. Take them again, and set them in what place thou wilt, for thine were all things, and thou gavest them me.

4. Is it not enough to depart in this condition? and what life is better and fairer than one like this, and what end more happy?

CHAPTER XXI
distinctions

1. When a raven croaks you a bad omen, be not carried away by the appearance; but straightway distinguish with yourself and say, None of these things bodes aught to myself, but either to this poor body or this wretched property of mine, or to my good repute, or to my children, or to my wife. But to me all omens are fortunate if I choose to have it so. For whatever of these things may come to pass, it lies with me to have it serve me.

2. You may be always victorious if you will never enter into any contest but where the victory depends upon yourself.

3. When you shall see a man honored above others, or mighty in power, or otherwise esteemed, look to it that thou deem him not blessed, being carried away by the appearance. For if the essence of the Good be in those things that are in our own power, then neither envy nor jealousy have any place, nor thou thyself shalt not desire to be commander or prince or consul, but to be free. And to this there is one road – scorn of the things that are not in our own power.

4. Remember, it is not he that strikes or he that reviles that doth any man an injury, but the opinion about these things, that they are injurious. When, then, some one may provoke thee to wrath, know that it is thine own conception which hath provoked thee. Strive, therefore, at the outset not to be carried away by the appearance; for if thou once gain time and delay, thou wilt more easily master thyself.

5. Death and exile, and all things that appear dreadful, let these be every day before thine eyes. But Death most of all; for so thou wilt neither despise nor too greatly desire any condition of life.

CHAPTER XXII
that a man is sufficient to himself

1. If thou set thine heart upon philosophy, prepare straightway to be laughed at and mocked by many who will say, Behold, he has suddenly come back to us a philosopher; or, How came you by that brow of scorn? But do thou cherish no scorn, but hold to those things that seem to thee the best, as one set by God in that place. Remember, too, that if thou abide in that way, those that first mocked thee, the same shall afterwards reverence thee; but if thou yield to them, thou shalt receive double mockery.

2. If it shall ever happen to thee to be turned to outward things in the desire to please some person, know that thou hast lost thy way of life. Let it be enough for thee in all things to be a philosopher. But if thou desire also to seem one, then seem so to thyself, for this thou canst.

CHAPTER XXIII
that every man fulfill his own task

1. Let such thoughts never afflict thee as, I shall live unhonored, and never be anybody anywhere. For if lack of honor be an evil, thou canst no more fall into evil through another’s doings than into vice. Is it, then, of thy own doing to be made a governor, or invited to feasts? By no means. How, then, is this to be unhonored? How shouldst thou never be anybody anywhere, whom it behooves to be somebody only in the things that are in thine own power, wherein it lies with thee to be of the greatest worth?

2. But I shall not be able to serve my friends. How sayst thou? to serve them? They shall not have money from thee, nor shalt thou make them Roman citizens. Who, then, told thee that these were of the things that are in our power, and not alien to us? And who can give that which himself hath not?

3. Acquire, then, they say, that we may possess. If I can acquire, and lose not piety, and faith, and magnanimity withal, show me the way, and I will do it. But if ye will have me lose the good things I possess, that ye may compass things that are not good at all, how unjust and unthinking are ye? But which will ye rather have – money, or a faithful and pious friend? Then, rather take part with me to this end; and ask me not to do aught through which I must cast away those things.

4. But, he saith, I shall not do my part in serving my country. Again, what is this service? Thy country shall not have porticos nor baths from thee, and what then? Neither hath she shoes from the smith, nor arms from the cobbler; but it is enough if every man fulfill his own task. And if thou hast made one other pious and faithful citizen for her, art thou, then, of no service? Wherefore, neither shalt thou be useless to thy country.

5. What place, then, he saith, can I hold in the State? Whatever place thou canst, guarding still thy faith and piety. But if in wishing to serve her thou cast away these things, what wilt thou profit her then, when perfected in shamelessness and faithlessness?