and when they have exercised their this principle, to obey him, and to digestion to go off to the bath. yield to him in every thing which 22 But what they shall say, and happens, and voluntarily to follow about what things or to what per- it as being accomplished by the sons, and what their hearers shall wisest intelligence. For if you do learn from this talk, they care not so, you will never either blame God, even in the least degree, nor do nor will you accuse him of neglecting they care if any generous youth you. after hearing such talk should suffer 2 When you are going in to any any harm from it, nor after he has great personage, remember that suffered harm should lose all the another also from above sees what seeds of his generous nature; nor is going on, and that you ought to if we should give an adulterer help please Him rather than the other. toward being shameless in his acts; nor if a public peculator should lay hold of some cunning excuse from these doctrines; nor if another who neglects his parents should be confirmed in his audacity by this teaching. 3 But can we endure when a man says, I wish I had God with me. Have you not God with you? and do you seek for any other, when you have him? 4 If you were a statue of Phidias, either Athena or Zeus, you would 23 What, then, in your opinion is think both of yourself and of the good or bad? This or that? they artist, and if you had any underinquire. Why should a man say standing you would try to do nothany more in reply to such persons ing unworthy of him who made you as these, or give them any reason or of yourself, and try not to appear or listen to any reason from them, in an unbecoming attitude to those or try to convince them? One who look on you. But now because might much sooner expect to make God has made you, for this reason catamites change their mind than do you care not how you shall ap those who are become so deaf and pear? blind to their own evils. SELECTION VI. God's power, wisdom, goodness, and omnipresence recognized; what he gives should be gratefully received, and what he withholds should not be desired. AS 5 And yet is the artist in the one case like the artist in the other? or the work in the one case like the other? What work of an artist, for which the artist shows in making instance, has in itself the faculties which the artist shows in making it? Is it not marble or bronze, or gold or ivory? and the Athena of Phidias when she has once extended the hand and received in it the figure of Victory, stands in that attitude for ever. S to piety toward God you must know that this is the chief thing to have right opinions about him, to think that he exists, and that he administers the All, well and just- 6 But the works of God have ly; and you must fix yourself in power of motion, they breathe, they have the faculty of using the ap- perceive not that you are poiluting pearances of things, and the power Him. of examining them. Being the work of such an artist do you dishonor him? II Have I not within me a diviner who has told me the nature of good and of evil, and has explained to me the signs of both? What need have I, then, to consult the viscera of victims or the flight of birds, and why do I submit when the priest says, It 7 And what shall I say, not only that he made you, but also entrusted you to yourself and made you a deposit to yourself? Will you not think of this too, but do you also is for your interest? dishonor your guardianship? If 12 I am free, and a friend of God, God had entrusted an orphan to and so I obey him willingly. But I you, would you thus neglect him? must not claim any thing else, neiHe has delivered yourself to your ther body nor possession, nor magisown care, and says, "I had no one fitter to entrust him to than yourself: keep him for me such as he is by nature, modest, faithful, erect, unterrified, free from passion and perturbation." 8 What then? are not plants and animals also the works of God? They are; but they are not superior things, nor yet parts of God. But you are a superior thing; you are a portion separated from the Deity; you have in yourself a certain portion of him. tracy, nor good report, nor in fact any thing. For God does not allow me to claim them: if he had chosen, he would have made them. good for me; but he has not done so, and for this reason I cannot transgress his commands. 13 Preserve that which is your own good in every thing; and as to every other thing, as it is permitted; and so far as to behave consistently with reason in respect to them: be content with this only. If not, you will be unfortunate, you will fail in all 9 Why, then, are you ignorant of things, you will be hindered, you will your own noble descent? Why do be impeded. These are the laws you not know whence you came? which have been sent from God; will you not remember when you these are the orders. Of these are eating, who you are who eat, laws a man ought to be an exposiand whom you feed? When you tor, to these he ought to submit, are in social intercourse, when you not to those of Masurius and Casare exercising yourself, when you are sius. engaged in discussion, know you not that you are nourishing a god, that you are exercising a god? 10 You are carrying about a god with you, and you know it not. Do you think that I mean some god of silver or of gold, and external? You carry Him within yourself, and you 14 Is it possible that no man can learn from reason and from demonstration that God has made all the things in the universe, and the universe itself, completely free from hindrance, and perfect, and the parts of it for the use of the whole? 15 All other animals indeed are incapable of comprehending the 19 What hinders a man who has administration of it; but the ra- clearly comprehended these things, tional animal man has faculties from living with a light heart and for the consideration of all these bearing easily the reins, quietly exthings, and for understanding that it pecting every thing which can hapis a part, and what kind of a part it pen, and enduring that which has is, and that it is right for the parts to already happened? be subordinate to the whole. SELECTION VII. 16 And besides this, being naturally noble, magnanimous, and free, To be happy is to submit uncomplainingly man sees that of the things which to God's will in all things, to become united surround him some are free from to him as to a safe guide, and to follow hindrance and in his power, and the wheresoever he may lead. BEAR in mind these general rules: other things are subject to hindrance and in the power of others; that the things which are free from hindrance mine; what is permitted to me; are in the power of the will; and what does God will that I should do those which are subject to hindrance now? what does he not will? are things which are not in the power of the will. 2 A little before he willed you to be at leisure, to talk with yourself, 17 And for this reason, if he un- to write about these things, to read, derstands that his good and his in- to hear, to prepare yourself. You terest be in those things only which, had sufficient time for this. Now being free from hindrance, are in his he says to you: Come to the conown power, he will be free, prosper- test, show us what you have learned, ous, happy, free from harm, mag- how you have practised the athletic nanimous, pious, thankful to God for art. Now is the opportunity for you all things; in no matter finding fault to understand whether you are an with any of the things which have not been put in his power, nor blaming any of them. athlete worthy of victory, or one of those who go about the world and are defeated. 3 Why, then, are you vexed? No contest is without confusion. There must be many who exercise themselves for the contest, many who call out to those who exercise themselves, many masters, many specta 18 But if he thinks that his good and his interest are in externals and in things which are not in the power of his will, he must of necessity be hindered, be impeded, be a slave to those who have the power over the things which he desires and fears; tors. and he must of necessity be impious, 4 "But," you say, "my wish is to because he thinks that he is harmed by God; and he must be unjust, because he always claims more than belongs to him; and he must of necessity be abject and mean. live quietly."-Lament, then, and groan as you deserve to do. For what other is a greater punishment than this to the untaught man and to him who disobeys the divine commands, to be grieved, to lament, to envy, things, and to whom, and for what in a word to be disappointed and to purpose. If you cherish yourself in be unhappy? Would you not re- these thoughts, do you still think lease yourself from these things? that it makes any difference where 5 But how shall I release myself? you shall be happy, where you shall you ask.-Have you not often heard please God? Is not God equally that you ought to remove entirely distant from all places? Does he not desire, and apply aversion to those see from all places alike that which things which are not within your is going on? power; that you ought to give up 10 What do you understand by every thing, body, property, fame the words, Attaching yourself to books, tumult, power, private sta- God? This, that whatever God wills tion? For, unless you do, whatever a man also shall will; and what God way you turn, you are a slave, you does not will, a man also shall not are subjected, you are hindered, you will. How, then, shall this be done? are compelled, you are entirely in In what other way than by examinthe power of others. ing the movements of God and his 6 But keep the words of Cleanthes administration? What has he given in readiness :-Lead me, O God, and to me as my own and in my own thou necessity. Is it thy will that power? what has he reserved to himI should go to Rome? I will go to self? Rome. To Gyara? I will go to Gyara. To Athens? I will go to Athens. To prison? I will go to prison. 7 Give up, then, all these things. Athens is a good place.-But happiness is much better; and to be free from passions, free from disturbance, for your affairs not to depend on any There is tumult at Rome, and visits of salutation. But happiness is an equivalent for all troublesome things. II He has given to me the things which are in the power of the will; he has put them in my power free from impediment and hindrance. How was he able to make the earthly body free from hindrance? He could not, and accordingly he has subjected it to the revolution of the whole ;-possessions, household things, house, children, wife. 12 Why, then, do I fight against God? why do I will what does not depend on the will? why do I will to have absolutely what is not granted to me? But how ought I to will to have things? In the way in which they are given and as long as they are given. But He who has given 8 There is only one way to happiness, and let this rule be ready both in the morning and during the day and by night: the rule is, Not to look toward things which are out of the power of our will, to think takes away. Why, then, do I rethat nothing is our own, to give up all things to the Divinity, to Fort une. sist? 13 For what purpose, then, have I received these things?-To use them. 9 Remember, too, who gives these How long?-So long as He who has 18 So in the world the wise man There are many companies of lent them chooses.-What if they of travellers also act. A traveller has are necessary to me?-Do not attach heard that the road is infested by yourself to them and they will not robbers; he does not venture to enbe necessary; do not say to your-ter on it alone, but he waits for the self that they are necessary, and then companionship on the road, either of they are not necessary. an ambassador, or of a quæstor, or 14 This study you ought to prac- of a proconsul, and when he has attise from morning to evening, begin- tached himself to such persons he ning with the smallest things and goes along the road safely. those most liable to damage, with an earthen pot, with a cup. Then pro- acts. ceed in this way to a tunic, to a little robbers, tyrants, storms, difficulties, dog, to a horse, to a small estate in losses of that which is dearest. land; then to yourself, to your body, Where is there any place of refuge? to the parts of your body, to your how shall he pass along without bechildren, to your wife, to your brothers. Look all round and throw these things from you which are not yours. Purge your opinions so that nothing cleave to you of the things which are not your own, that nothing grow to you, that nothing give you pain when it is torn from you. ing attacked by robbers? what company shall he wait for that he may pass along in safety? to whom shall he attach himself? to what person generally? to the rich man? to the man of consular rank? and what is the use of that to me? Such a man is stripped himself, groans and la15 But I have never been hindered ments. But what if the fellow-comin my will, nor compelled when I did panion himself turns against me and not will. And how is this possible? becomes my robber, what shall I do? In this way: I have placed my choice, I will be a friend of Cæsar; when I with reference to action, in obedi- am Cæsar's companion no man will ence to God. Is it His will that I wrong me. But, in the first place, shall have fever? It is my will also. that I may become so illustrious, Is it His will that I should move tow- what things must I endure and sufard any thing? It is my will also. fer? how often and by how many Is it His will that I should obtain must I be robbed? Then, after I any thing? It is my wish also. have become Cæsar's friend, he also Does He not will? I do not wish. Is is mortal. And if Cæsar from any it His will that I die, is it His will circumstance becomes my enemy, that I be put to the rack? It is my will, then, to die; it is my will, then, to be put to the rack. 16 Who, then, is able to hinder me contrary to my own judgment, or to compel me? No more than he can hinder or compel God. where is it best for me to retire? Into a desert? Well, does fever not come there? 19 What shall be done then? Is it not possible to find a safe fellowtraveller, a faithful one, strong, secure against all surprises? Thus he 17 In this way the more cautious considers, and perceives that if he at |