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.
1. Don’t seek to have things happen as you wish. Instead, wish for them to happen as they do, and you will live well.
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.
2. Illness limits the body, not the will, unless the will itself agrees to be limited. A lame leg limits the leg, not the will. You can say this on every occasion. Whatever happens to you, you will find that it limits something else, not your true self.
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?
3. What, then, weighs us down and troubles us? What else but our opinions? Someone leaves behind family, friends, familiar places, and usual habits. What weighs them down but their opinions? Now, little children may cry when their nurse leaves them for a while. But they immediately forget their sorrow when given a small cake. Do you want to be like a little child?
——“Nay, by Zeus! for I would not be thus affected by a little cake, but by right opinions.”
“No, by Zeus! I would not be moved like this by a little cake, but by sound judgments.”
And what are these?
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?
These are the things a person should study and practice all day long. He must not be controlled by anything outside himself, whether friends, places, or exercises, or even his own body. Instead, he must remember the Law and keep it always before his eyes. And what is the divine Law? To hold firmly to what is his own and claim nothing that belongs to another. To use what he is given and not crave what he is not given. To surrender easily and willingly whatever is taken away, thankful for the time he had the use of it. Do this, or cry for your nurse and mother. What does it matter what or whom you depend on, or what your well-being depends on? How are you better than someone who weeps over his mistress? You mourn your exercises, covered walkways, companions, and all such pastimes. Another person comes along, grieving because he will no longer drink the water of Dirce. And is the Marcian water worse than the water of Dirce?
——“But I was used to the other.”
“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—
You will get used to this too. And when you feel this way about it, mourn it too. Try to write a verse like this one by Euripides:
“The baths of Nero and the Marcian stream”
“Nero’s baths and the water of the Marcian aqueduct”
This parodies a verse by Euripides about the stream of Dirce in Bœotia. The Marcian aqueduct brought water to Rome.
Behold how tragedies are made, when common chances happen to foolish men!
Look how tragedies arise when ordinary things happen to foolish people!
4.——“But when shall I see Athens and the Acropolis again?”
4. “But when will 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.
You miserable man! Isn't what you see every day enough for you? Is there anything better or greater to see than the sun, moon, stars, the earth we share, and the sea? And suppose you also understand the ways of him who governs everything and carry him within you. Will you still long for carved stones and a beautiful rock? And when you must leave even the sun and moon behind, what will you do? Sit down and cry like children? What, then, were you doing at school? What did you hear? What did you learn? Why did you call yourself a philosopher when you could have written the truth instead? I made a start and read Chrysippus, but I never even entered a philosopher's door. For what could you have in common with Socrates, who died as he did and lived as he did? Or with Diogenes? Do you think any of these men grieved or felt outraged because he would never see some man or woman again? Or because he would live not in Athens or Corinth, but perhaps in Susa or Ecbatana? If a man can leave a banquet or a game whenever he pleases, should he grieve if he stays? Shouldn't he stay, as in a game, only as long as he enjoys it? A man like this would easily endure permanent exile or a death sentence.
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?
Won’t you be weaned now, as children are, and eat more solid food? Won’t you stop crying for your mother and nurse, wailing like an old woman?
——“But if I quit them I shall grieve them.”
“But if I leave them, I will make them sad.”
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.
You cause them grief? Never. What grieves them is the same thing that grieves you, their judgment. What should you do, then? Let go of your own mistaken judgment. If they act wisely, they will let go of theirs. If not, they are the cause of their own sorrow.
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.
5. Man, at last be mad, as the saying goes, for peace, freedom, and greatness of spirit. Lift your head like someone freed from slavery. Dare to look up to God and say: From now on, deal with me as you will. I am of one mind with you. I am yours. I reject nothing that seems good to you. Lead me wherever you will. Dress me however you will. Do you want me to govern or live as a private citizen? To stay at home or go into exile? To be poor or rich? In all these conditions, I will defend your ways before others. I will show the true nature of each condition.
Nay, but sit in a corner and wait for thy mother to feed thee.
No, just sit in a corner and wait for your mother to feed you.
I follow Upton’s suggested reading in place of the unexplained phrase ἐν βοὸς κοιλίᾳ.
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.
6. Who would Hercules have been if he had stayed at home? He would have been Eurystheus, not Hercules. And how many companions and friends did he have as he traveled the world? But nothing was dearer to him than God. For this reason, he was believed to be the son of God, and indeed he was. Trusting in God, he traveled about, clearing away lawlessness and injustice. But you are no Hercules, and cannot clear away evils that are not your own? Nor are you Theseus, who rid Attica of evil? Then clear away your own evils. Instead of Procrustes and Sciron, drive grief, fear, greed, envy, malice, love of money, softness, and self-indulgence from your heart and mind. These things can be driven out only by looking to God alone. You must let him alone move you and devote yourself to his commands. But if you choose anything else, you will follow whatever is stronger than you, groaning and lamenting. You will always seek well-being in things outside yourself, and never be able to find it. For you seek it where it is not, and fail to seek it where it is.