1. Each thing that allures the mind or offers an advantage or is loved by you, remember to speak of it as it is, from the smallest things upward. If you love an earthen jar, then think, I love an earthen jar, for so shall you not be troubled when it breaks. And when you kiss your little child, or wife, think, I kiss a mortal; and so shall you not be troubled when they die.
1. For everything that attracts you, benefits you, or is dear to you, remember to name it for what it is. Start with the smallest things. If you love a clay jar, think, I love a clay jar. Then you will not be troubled when it breaks. When you kiss your little child or your wife, think, I am kissing a mortal. Then you will not be troubled when they die.
2. When you are about to take in hand some action, bethink you what it is that you are about to do. If you go to the bath, represent to yourself all that takes place there—the squirting of water, the slapping, the scolding, the pilfering; and then shall you take the matter in hand more safely, saying straightway: I desire to be bathed, and maintain my purpose according to Nature. And even so with each and every action. For thus, if aught should occur to cross you in your bathing, this thought shall be straightway at hand: But not this alone did I desire; but also to maintain my purpose according to Nature. And I shall not maintain it if I have indignation at what happens here.
2. Before you begin an action, think about what you are about to do. If you go to the baths, picture all that happens there. People splash water, slap one another, scold, and steal. Then you can approach it more confidently, saying to yourself: I want to bathe and keep my purpose in harmony with Nature. Do the same with each and every action. Then, if anything interferes with your bathing, you will have this thought ready: But bathing was not my only aim. I also wanted to keep my purpose in harmony with Nature. And I will not do that if I become angry at what happens here.
3. The first difference between the vulgar man and the philosopher: The one saith, Woe is me for my child, my brother, woe for my father; but the other, if ever he shall be compelled to say, Woe is me, checks himself, and saith, for myself. For nothing that the Will willeth not can hinder or hurt the Will, but itself only can hurt itself. If then, indeed, we too incline to this, that when we are afflicted we accuse ourselves, and recollect that nothing else than Opinion can cause us any trouble or unsettlement, I swear by all the Gods we have advanced! But as it is, we have from the beginning traveled a different road. While we are still children, if haply we stumbled as we were gaping about, the nurse did not chide us, but beat the stone. For what had the stone done? Ought it to have moved out of the way for your child’s folly? Again, if we find nothing to eat after coming from the bath, never doth the tutor check our desire, but he beats the cook. Man, we did not set thee to be a tutor of the cook, but of our child—him shall you train, him improve. And thus, even when full-grown, we appear as children. For a child in music is he who hath not learned music, and in letters, one who hath not learned letters, and in life, one undisciplined in philosophy.
3. The first difference between an ordinary person and a philosopher is this. One says, Woe is me for my child, my brother, woe for my father. But if the other ever feels compelled to say, Woe is me, he stops himself and adds, for myself. Nothing against the will’s choice can obstruct or harm it. Only the will itself can harm itself. Suppose we too begin to blame ourselves when we suffer. Suppose we remember that nothing but our own judgments can trouble or unsettle us. Then, I swear by all the gods, we have made progress! But as things stand, we have taken a different road from the beginning. When we were children, we might stumble while looking around with our mouths open. Our nurse would not scold us, but would strike the stone. What had the stone done? Should it have moved out of the way of your child’s foolishness? Again, suppose we come back from the bath and find nothing to eat. Our tutor never restrains our desire, but beats the cook instead. Man, we did not appoint you to teach the cook, but our child. He is the one you must train and improve. And so, even as adults, we remain like children. A child in music is someone who has not learned music. A child in reading and writing is someone who has not learned to read and write. And a child in life is someone untrained in philosophy.
4. It is not things, but the opinions about the things, that trouble mankind. Thus Death is nothing terrible; if it were so, it would have appeared so to Socrates. But the opinion we have about Death, that it is terrible, that it is wherein the terror lieth. When, therefore, we are hindered or troubled or grieved, never let us blame any other than ourselves; that is to say, our opinions. A man undisciplined in philosophy blames others in matters in which he fares ill; one who begins to be disciplined blames himself, one who is disciplined, neither others nor himself.
4. It is not things that trouble people, but their opinions about those things. Death, for example, is not terrible. If it were, it would have seemed terrible to Socrates. But we believe that death is terrible, and that is where the terror lies. So when we are held back, troubled, or distressed, we should blame only ourselves, meaning our opinions. Someone untrained in philosophy blames others when things go badly for him. Someone beginning his training blames himself. Someone fully trained blames neither others nor himself.
5. Be not elated in mind at any superiority that is not of yourself. If your horse were elated and should say, I am beautiful, that would be tolerable. But when you are elated and say, I have a beautiful horse, know that it is at an excellence in your horse that you are elated. What, then, is your own? This—to make use of the appearances. So that when you deal according to Nature in the use of appearances, then shall you be elated, for you will then be elated at an excellence that is your own.
5. Do not take pride in any excellence that is not your own. If your horse took pride in itself and said, I am beautiful, that would be acceptable. But when you proudly say, I have a beautiful horse, know that you are taking pride in your horse’s excellence. What, then, is your own? This, how you use the impressions you receive. So when you handle these impressions in keeping with nature, you may take pride. Then you will be taking pride in an excellence that is your own.