2.1
清晨伊始，就对自己说：我将遇见爱管闲事的人、忘恩负义的人、傲慢的人、欺诈的人、嫉妒的人、孤僻的人。这一切之所以发生在他们身上，是因为他们不认识何为善、何为恶。而我，既然已经看清善的本性——它是美的，也看清恶的本性——它是丑的，还看清了犯错之人的本性——他与我同源，不是同血同种意义上的同源，而是共享理智、共享神性之一分意义上的同源——那么，我就既不可能被他们中任何人所伤害（因为没有人能强加给我丑恶之物），也不可能对我的同胞发怒、憎恨他。因为我们生来就是为了合作，如同脚、如同手、如同眼睑、如同上下两排牙齿。彼此对立行事，就违背本性；而恼怒和转身离去，就是彼此对立行事。
Long · 1862Begin the morning by saying to thyself, I shall meet with the busybody,
the ungrateful, arrogant, deceitful, envious, unsocial. All these
things happen to them by reason of their ignorance of what is good and
evil. But I who have seen the nature of the good that it is beautiful,
and of the bad that it is ugly, and the nature of him who does wrong,
that it is akin to me, not [only] of the same blood or seed, but that
it participates in [the same] intelligence and [the same] portion of
the divinity, I can neither be injured by any of them, for no one can
fix on me what is ugly, nor can I be angry with my kinsman, nor hate
him. For we are made for co-operation, like feet, like hands, like
eyelids, like the rows of the upper and lower teeth. To act against one
another, then, is contrary to nature; and it is acting against one
another to be vexed and to turn away.
Chrystal · 1902Say this to yourself in the morning: Today I shall have to do with
meddlers, with the ungrateful, with the insolent, with the crafty,
with the envious and the selfish. All these vices have beset them,
because they know not what is good and what is evil. But I have
considered the nature of the good, and found it beautiful: I have
beheld the nature of the bad, and found it ugly. I also understand the
nature of the evil-doer, and know that he is my brother, not because
he shares with me the same blood or the same seed, but because he is a
partaker of the same mind and of the same portion of immortality. I
therefore cannot be hurt by any of these, since none of them can
involve me in any baseness. I cannot be angry with my brother, or
sever myself from him, for we are made by nature for mutual
assistance, like the feet, the hands, the eyelids, the upper and lower
rows of teeth. It is against nature for men to oppose each other; and
what else is anger and aversion?
2.2
无论「我」是什么，都不过是一点点血肉、一点点气息，以及主导的部分。扔掉你的书吧；别再让自己分心：这是不允许的。但要像现在就要死去那样，鄙视肉体：它不过是血、骨，一张由神经、血管、动脉交织而成的网。再看看气息：不过是空气——而且不是始终如一，而是每一刻都在呼出又吸进。第三样是主导部分，如此来想：你已是个老人；不要再让它做奴隶，不要再像牵线木偶一样被绳子拉着做出反社会的动作，不要再对现状不满、对未来畏缩。
Long · 1862Whatever this is that I am, it is a little flesh and breath, and the
ruling part. Throw away thy books; no longer distract thyself: it is
not allowed; but as if thou wast now dying, despise the flesh; it is
blood and bones and a network, a contexture of nerves, veins, and
arteries. See the breath also, what kind of a thing it is; air, and not
always the same, but every moment sent out and again sucked in. The
third, then, is the ruling part, consider thus: Thou art an old man; no
longer let this be a slave, no longer be pulled by the strings like a
puppet to unsocial movements, no longer be either dissatisfied with thy
present lot, or shrink from the future.
Chrystal · 1902All that I am is either flesh, breath, or the ruling part. Cast
your books from you; distract yourself no more; for you have not the
right to do so. Like one at the point of death despise this flesh,
this corruptible bone and blood, this network texture of nerves,
veins, and arteries. Consider, too, what breath is--mere air, and
that always changing, expelled and inhaled again every moment. The
third is the ruling part. As to this, take heed, now that you are old,
that it remain no longer in servitude; that it be no more dragged
hither and thither like a puppet by every selfish impulse. Repine no
more at what fate now sends, nor dread what may befall you hereafter.
2.3
一切来自诸神的事物都充满天意。来自运气的事物，也没有脱离本性，没有与天意所安排的事物彼此交织、缠绕。万物皆从那里流出；此外还有必然性，还有凡对整体宇宙有利者——你是它的一部分。对自然的每一部分来说，凡整体的本性所带来的东西都是好的，凡有助于维持这个本性的都是好的。宇宙的存续，既靠元素的相互转化，也靠由元素构成之物的相互转化。让这些原理对你是足够的；让它们成为你始终坚定的信念。抛开对书籍的渴求吧——这样你才不会抱怨着死去，而是愉快地、真诚地、从心底感谢诸神。
Long · 1862All that is from the gods is full of providence. That which is from
fortune is not separated from nature or without an interweaving and
involution with the things which are ordered by providence. From thence
all things flow; and there is besides necessity, and that which is for
the advantage of the whole universe, of which thou art a part. But that
is good for every part of nature which the nature of the whole brings,
and what serves to maintain this nature. Now the universe is preserved,
as by the changes of the elements so by the changes of things
compounded of the elements. Let these principles be enough for thee;
let them always be fixed opinions. But cast away the thirst after
books, that thou mayest not die murmuring, but cheerfully, truly, and
from thy heart thankful to the gods.
Chrystal · 1902Whatever the Gods ordain is full of wise forethought. The workings
of chance are not apart from nature, and not without connexion and
intertexture with the designs of Providence. Providence is the source
of all things; and, besides, there is necessity, and the utility of
the Universe, of which you are a part. For, to every part of a being,
that is good which springs from the nature of the whole and tends to
its preservation. Now, the order of Nature is preserved in the changes
of elements, just as it is in the changes of things that are
compound. Let this suffice you, and be your creed unchangeable. Put
from you the thirst of books, that you may not die murmuring, but
meekly, and with true and heartfelt gratitude to the Gods.
2.4
记住：你已经拖延这些事多久了，诸神多少次给过你机会，而你不曾使用。你现在必须终于认清：你是哪个宇宙的一部分；你的存在是哪个宇宙管理者的流出；而属于你的时间是有限定的——如果你不用它来驱散心中的迷雾，时间就将流逝，你也会随之而去，一去不返。
Long · 1862Remember how long thou hast been putting off these things, and how
often thou hast received an opportunity from the gods, and yet dost not
use it. Thou must now at last perceive of what universe thou art now a
part, and of what administrator of the universe thy existence is an
efflux, and that a limit of time is fixed for thee, which if thou dost
not use for clearing away the clouds from thy mind, it will go and thou
wilt go, and it will never return.
Chrystal · 1902Think of your long procrastination, and of the many opportunities
given you by the Gods, but left unused. Surely it is high time to
understand the Universe of which you are a part, and the Ruler of that
Universe, of whom you are an emanation; that a limit is set to your
days, which, if you use them not for your enlightenment, will depart,
as you yourself will, and return no more.
2.5
每一刻都坚定地、像一个罗马人、像一个人那样，以完美而质朴的尊严、以感情、以自由、以正义去做你手头的事；让自己从其他一切念头中解脱出来。若你把生命中的每个行动都当作最后一个行动来做，摒弃一切轻率、摒弃对理性命令的情绪化抗拒、摒弃一切虚伪、自恋以及对所得份额的不满——你就会得到解脱。你看，人只要把握住这少数几件事，就能过一种安宁流淌、宛如诸神存在的生活；因为诸神对他不再有别的要求。
Long · 1862Every moment think steadily as a Roman and a man to do what thou
hast in hand with perfect and simple dignity, and feeling of affection,
and freedom, and justice, and to give thyself relief from all other
thoughts. And thou wilt give thyself relief if thou dost every act of
thy life as if it were the last, laying aside all carelessness and
passionate aversion from the commands of reason, and all hypocrisy, and
self-love, and discontent with the portion which has been given to
thee. Thou seest how few the things are, the which if a man lays hold
of, he is able to live a life which flows in quiet, and is like the
existence of the gods; for the gods on their part will require nothing
more from him who observes these things.
Chrystal · 1902Hourly and earnestly strive, as a Roman and a man, to do what falls
to your hand with perfect unaffected dignity, with kindliness, freedom
and justice, and free your soul from every other imagination. This you
will accomplish if you perform each action as if it were your last,
without wilfulness, or any passionate aversion to what reason
approves; without hypocrisy or selfishness, or discontent with the
decrees of Providence. You see how few things it is necessary to
master in order that a man may live a smooth-flowing, God-fearing
life. For of him that holds to these principles the Gods require no
more.
2.6
（对自己的灵魂说）你做错了，你做错了，我的灵魂；你不再有机会敬重自己了。每个人的生命都是足够的。而你的生命已近尾声——尽管你的灵魂不但不敬重自己，反而把你的幸福寄托在他人的灵魂之中。
Long · 1862Do wrong to thyself, do wrong to thyself, my soul; but thou wilt no
longer have the opportunity of honoring thyself. Every man’s life is
sufficient. But thine is nearly finished, though thy soul reverences
not itself, but places thy felicity in the souls of others.
Chrystal · 1902Go on, go on, O my soul, to affront and dishonour thyself! The time
that remains to honour thyself will not be long. Short is the life of
every man; and thine is almost spent; spent, not honouring thyself,
but seeking thy happiness in the souls of other men.
2.7
降临到你身上的外部事务让你分心吗？给自己时间去学习某种新的、好的东西，别再被卷得团团转了。不过，你还要避免被带向另一种极端：那些在生活中因忙碌而疲惫不堪、却没有任何目标来统摄每一个动作、每一个念头的人，同样是虚耗光阴之辈。
Long · 1862Do the things external which fall upon thee distract thee? Give
thyself time to learn something new and good, and cease to be whirled
around. But then thou must also avoid being carried about the other
way; for those too are triflers who have wearied themselves in life by
their activity, and yet have no object to which to direct every
movement, and, in a word, all their thoughts.
Chrystal · 1902Cares from without distract you: take leisure, then, to add some
good thing to your knowledge; have done with vacillation, and avoid
the other error. For triflers, too, are they who, by their activities,
weary themselves in life, and have no settled aim to which they may
direct, once and for all, their every desire and project.
2.8
由于不观察他人心中所想，人很少显得不幸；而那些不观察自己内心活动的人，则必然不幸。
Long · 1862Through not observing what is in the mind of another a man has
seldom been seen to be unhappy; but those who do not observe the
movements of their own minds must of necessity be unhappy.
Chrystal · 1902Seldom are any found unhappy from not observing what is in the
minds of others. But such as observe not well the stirrings of their
own souls must of necessity be unhappy.
2.9
这一点你必须永远牢记：整体的本性是什么，我的本性是什么，这个与那个是什么关系，我是一个什么样的整体中的什么样的部分；没有人能阻止你始终去做、去说合乎你所属部分之本性的事。
Long · 1862This thou must always bear in mind, what is the nature of the whole,
and what is my nature, and how this is related to that, and what kind
of a part it is of what kind of a whole, and that there is no one who
hinders thee from always doing and saying the things which are
according to the nature of which thou art a part.
Chrystal · 1902Remember always what the nature of the Universe is, what your own
nature is, and how these are related--the one to the other. Remember
what part your qualities are of the qualities of the whole, and that
no man can prevent you from speaking and acting always in accordance
with that nature of which you are a part.
2.10
泰奥弗拉斯托斯在比较各种恶行时——按照人们通常的观念进行这种比较——像一个真正的哲学家那样说：出于欲望犯下的过错，比出于愤怒犯下的过错更应受谴责。因为被愤怒激发的人，似乎是带着某种痛苦和不自觉的收缩背离理性；而因欲望而犯错的人，是被快乐所压倒，在过错中显得更放纵、更怯弱。他说得对，而且配得上哲学：带着快乐的过错比带着痛苦的过错更应受谴责。总体而言，前者更像一个先受了伤害、因痛苦而被迫发怒的人；后者则是被自身的冲动驱使去作恶，被欲望带向某个行动。
Long · 1862Theophrastus, in his comparison of bad acts—such a comparison as
one would make in accordance with the common notions of mankind—says,
like a true philosopher, that the offences which are committed through
desire are more blamable than those which are committed through anger.
For he who is excited by anger seems to turn away from reason with a
certain pain and unconscious contraction; but he who offends through
desire, being overpowered by pleasure, seems to be in a manner more
intemperate and more womanish in his offences. Rightly, then, and in a
way worthy of philosophy, he said that the offence which is committed
with pleasure is more blamable than that which is committed with pain;
and on the whole the one is more like a person who has been first
wronged and through pain is compelled to be angry; but the other is
moved by his own impulse to do wrong, being carried towards doing
something by desire.
Chrystal · 1902In comparing crimes together, as, according to the common idea,
they may be compared, Theophrastus makes the true philosophical
distinction, that those committed from motives of pleasure are more
heinous than those which are due to passion. For he who is a prey to
passion is clearly turned away from reason by some spasm and
convulsion that takes him unawares. But he who sins from desire is
conquered by pleasure, and so seems more incontinent and more
effeminate in his vice. Justly then, and in a truly philosophical
spirit, he says that sin, for pleasure's sake, is more wicked than sin
which is due to pain. For the latter sinner was sinned against, and so
driven to passion by his wrongs, while the former set out to sin of
his own motion, and was led into ill-doing by his own lust.
2.11
既然你可能就在这一刻离开生命，那么就据此来规范你的每一个行动和念头。但离开人群，如果有诸神在，便不可怕——因为诸神不会把你卷入恶中。而如果诸神确实不存在，或者不关心人间事务——那么，生活在一个没有神、没有天意的宇宙中，于我又有何妨？但事实上，诸神是存在的，他们关心人间事物，他们把一切手段都放在人的能力之内，使人不至于落入真正的恶。至于其余的事，若有什么是恶的，他们也早有安排，使人力完全可以避免落入其中。而不会使人变坏的东西，又怎能使人的生活变坏？无论是因为无知，还是因为有认识却无力防范或纠正——宇宙的本性都不可能忽略这些事物；也不可能犯下如此大的错误——无论是由于无能还是由于无术——以致善与恶无分别地降临到好人和坏人身上。然而死亡、生命、荣耀与耻辱、痛苦与快乐——这一切同等地降临到好人和坏人身上，它们既不使我们变好，也不使我们变坏。所以，它们既不是善，也不是恶。
Long · 1862Since it is possible that thou mayest depart from life this very
moment, regulate every act and thought accordingly. But to go away from
among men, if there are gods, is not a thing to be afraid of, for the
gods will not involve thee in evil; but if indeed they do not exist, or
if they have no concern about human affairs, what is it to me to live
in a universe devoid of gods or devoid of providence? But in truth they
do exist, and they do care for human things, and they have put all the
means in man’s power to enable him not to fall into real evils. And as
to the rest, if there was anything evil, they would have provided for
this also, that it should be altogether in a man’s power not to fall
into it. Now that which does not make a man worse, how can it make a
man’s life worse? But neither through ignorance, nor having the
knowledge but not the power to guard against or correct these things,
is it possible that the nature of the universe has overlooked them; nor
is it possible that it has made so great a mistake, either through want
of power or want of skill, that good and evil should happen
indiscriminately to the good and the bad. But death certainly, and
life, honor and dishonor, pain and pleasure,—all these things equally
happen to good men and bad, being things which make us neither better
nor worse. Therefore they are neither good nor evil.
Chrystal · 1902Do every deed, speak every word, think every thought in the
knowledge that you may end your days any moment. To depart from men,
if there be really Gods, is nothing terrible. The Gods could bring no
evil thing upon you. And if there be no Gods, or if they have no
regard to human affairs, why should I desire to live in a world void
of Gods and without Providence? But Gods there are, and assuredly they
regard human affairs; and they have put it wholly in man's power that
he should not fall into what is truly evil. And of other things, had
any been bad, they would have made provision also that man should have
the power to avoid them altogether. For how can that make a man's life
worse which does not corrupt the man himself? Presiding Nature could
not in ignorance, or in knowledge impotent, have omitted to prevent or
rectify these things. She could not fail us so completely that, either
from want of power or want of skill, good and evil should happen
promiscuously to good men and to bad alike. Now death and life, glory
and reproach, pain and pleasure, riches and poverty--all these
happen equally to the good and to the bad. But, as they are neither
honourable nor shameful, they are therefore neither good nor evil.
2.12
万物消失得多么快——在宇宙中是物体本身，在时间中是它们的记忆。一切可感事物的本性如何——尤其是那些以快乐为诱饵吸引人、或以痛苦使人恐惧、或被虚浮的名声所传扬的事物——它们多么无价值、多么可鄙、多么肮脏、多么易朽、多么死气沉沉——这一切，是理智能力的职责去观察。还要观察：那些以意见和声音赋予名声的人是谁；死亡是什么——如果一个人直视死亡本身，并以反思的抽象能力，把想象中呈现在死亡里的一切分解成各个部分，他就会认为死亡不过是自然的一种运作；而若有人害怕自然的运作，他就是个孩子。这不仅是自然的一种运作，也是有助于自然之目的的事物。还要观察：人如何接近神性，凭借他的哪个部分接近，以及当人的这个部分处于何种状态时才如此。
Long · 1862How quickly all things disappear,—in the universe the bodies
themselves, but in time the remembrance of them. What is the nature of
all sensible things, and particularly those which attract with the bait
of pleasure or terrify by pain, or are noised abroad by vapory fame;
how worthless, and contemptible, and sordid, and perishable, and dead
they are,—all this it is the part of the intellectual faculty to
observe. To observe too who these are whose opinions and voices give
reputation; what death is, and the fact that, if a man looks at it in
itself, and by the abstractive power of reflection resolves into their
parts all the things which present themselves to the imagination in it,
he will then consider it to be nothing else than an operation of
nature; and if any one is afraid of an operation of nature, he is a
child. This, however, is not only an operation of nature, but it is
also a thing which conduces to the purposes of nature. To observe too
how man comes near to the Deity, and by what part of him, and when this
part of man is so disposed (VI. 28).
Chrystal · 1902It is the office of our rational power to apprehend how swiftly
all things vanish; how the corporeal forms are swallowed up in the
material world, and the memory of them in the tide of ages. Such are
all the things of sense, especially those which ensnare us with
pleasure or terrify us with pain, or those things which vanity
trumpets in our ears. How mean, how despicable, how sordid, how
perishable, how dead are they! What are they whose opinions and whose
voices bestow renown? What is it to die? Your mind can tell you that,
did a man think of it alone, and, by close consideration, strip it of
its ghastly trappings, he would no longer deem it anything but a work
of Nature. To dread a work of Nature is a childish thing, and this is,
indeed, not only Nature's work, but beneficial to her. Your reason
tells you how man reaches God, and through what part, and what is the
state of that part, when he has attained unto him.
2.13
没有比这样一个人更可悲的了：他绕圈式地把一切遍历个遍，如诗人所说，探察地下之事；猜测邻人心中所想——却没有意识到：只要关注自己内心的神性、真诚地敬奉它，就已经足够了。而对神性的敬奉就在于：使它保持纯洁，远离情绪、轻率和不满——不满于来自诸神和来自人们的遭遇。因为来自诸神的事物，因其卓越而值得敬奉；来自人们的事物，则因亲缘关系而应为我们所珍爱；有时，甚至因为人们对善与恶的无知，我们还应以某种方式怜悯他们——这种缺陷，并不比丧失分辨黑白的能力更轻。
Long · 1862Nothing is more wretched than a man who traverses everything in a
round, and pries into the things beneath the earth, as the poet says,
and seeks by conjecture what is in the minds of his neighbors, without
perceiving that it is sufficient to attend to the daemon within him,
and to reverence it sincerely. And reverence of the daemon consists in
keeping it pure from passion and thoughtlessness, and dissatisfaction
with what comes from gods and men. For the things from the gods merit
veneration for their excellence; and the things from men should be dear
to us by reason of kinship; and sometimes even, in a manner, they move
our pity by reason of men’s ignorance of good and bad; this defect
being not less than that which deprives us of the power of
distinguishing things that are white and black.
Chrystal · 1902Nothing, says the poet, is more miserable than to range over all
things, to spy into the depths of the earth, and search, by
conjecture, into the souls of those around us, yet not to perceive
that it is enough for a man to devote himself to that divinity which
is within him, and to pay it genuine worship. And this worship
consists in keeping it pure from every passion and folly, and from
repining at anything done by Gods or men. The work of the Gods is to
be reverenced for its excellence. The works of men should be dear for
the sake of the bond of kinship, or pitied, as we must pity them
sometimes, for their lack of the knowledge of good and evil. And men
are not less maimed by this defect than by their want of power to know
white from black.
2.14
即使你将要活三千年、活上三万次那么久，也要记住：没有人失去的是别的生命，只是他现在所过的这一个；也没有人过着别的生命，只是他现在所失去的这一个。因此，最长的和最短的归结为同一。因为对所有人来说，现在是一样的，虽然正在消逝的东西各不相同；所以，所失去的似乎只是一个瞬间。因为人既不能失去过去，也不能失去未来：人没有的东西，谁能从他那里拿走呢？因此，你必须记住两件事：其一，从永恒来看，万物形态相同、循环往复——一个人是在一百年、两百年还是无限长的时间里看到同样的事物，并无区别；其二，活得最久的人和最快死去的人，失去的完全相同。因为现在是人唯一可能被剥夺的东西——如果现在确实是他唯一拥有的东西，而人不可能失去他没有的东西。
Long · 1862Though thou shouldest be going to live three thousand years, and as
many times ten thousand years, still remember that no man loses any
other life than this which he now lives, nor lives any other than this
which he now loses. The longest and shortest are thus brought to the
same. For the present is the same to all, though that which perishes is
not the same; and so that which is lost appears to be a mere moment.
For a man cannot lose either the past or the future: for what a man has
not, how can any one take this from him? These two things then thou
must bear in mind; the one, that all things from eternity are of like
forms and come round in a circle, and that it makes no difference
whether a man shall see the same things during a hundred years, or two
hundred, or an infinite time; and the second, that the longest liver
and he who will die soonest lose just the same. For the present is the
only thing of which a man can be deprived, if it is true that this is
the only thing which he has, and that a man cannot lose a thing if he
has it not.
Chrystal · 1902Though you should live three thousand ears or as many myriads, yet
remember that no man loses any other life than that which now lives,
nor lives any other than that which he is now losing. The longest and
the shortest lives come to one effect. The present moment is the same
for all men, and their loss, therefore, is equal, for it is clear that
what they lose in death is but a fleeting instant of time. No man can
lose either the past or the future, for how can a man be deprived of
what he has not? These two things then are to be remembered: First,
that all things recur in cycles, and are the same from everlasting,
and that, therefore, it matters nothing whether a man shall
contemplate these same things for one hundred years, or for two
hundred, or for an infinite stretch of time: and, secondly, that he
who lives longest and he who dies soonest have an equal loss in
death. The present moment is all of which either is deprived, since
that is all he has. No man can be robbed of that which he has not.
2.15
记住：一切皆是意见。犬儒派莫尼摩斯所说的话是明显的；如果一个人从中汲取其中真实可用的部分，这句话的用处也是明显的。
Long · 1862Remember that all is opinion. For what was said by the Cynic
Monimus is manifest: and manifest too is the use of what was said, if a
man receives what may be got out of it as far as it is true.
Chrystal · 1902Beyond opinion there is nothing. The objections to this saying of
Monimus the Cynic are obvious. But obvious also is the utility of what
he said, if one accept his pleasantry as far as truth will warrant it.
2.16
人的灵魂对自己施暴：首先，当它变成脓肿、可以说变成宇宙的瘤子时——就它力所能及的范围而言。因为对发生的任何事感到恼怒，就是把我们与本性分离——所有其他事物的本性都包含在本性的某一部分之中。其次，当它背离任何人、甚至怀着伤害的意图接近他人时——发怒者的灵魂就是这样。第三，当它被快乐或痛苦压倒时。第四，当它扮演角色，不真诚、不真实地做事或说话时。第五，当它允许自己的任何行为、任何动作没有目标，轻率地做任何事而不考虑它是什么——哪怕最微小的事，也应当以某个目的为参照去做；而理性动物的目的是：遵循最古老的城邦和政体的理性与法律。
Long · 1862The soul of man does violence to itself, first of all, when it
becomes an abscess, and, as it were, a tumor on the universe, so far as
it can. For to be vexed at anything which happens is a separation of
ourselves from nature, in some part of which the natures of all other
things are contained. In the next place, the soul does violence to
itself when it turns away from any man, or even moves towards him with
the intention of injuring, such as are the souls of those who are
angry. In the third place, the soul does violence to itself when it is
overpowered by pleasure or by pain. Fourthly, when it plays a part, and
does or says anything insincerely and untruly. Fifthly, when it allows
any act of its own and any movement to be without an aim, and does
anything thoughtlessly and without considering what it is, it being
right that even the smallest things be done with reference to an end;
and the end of rational animals is to follow the reason and the law of
the most ancient city and polity.
Chrystal · 1902Man's soul dishonours itself, firstly and chiefly when it does all
it can to become an excrescence, and as it were an abscess on the
Universe. To fret against any particular event is to revolt against
the general law of Nature, which comprehends the order of all events
whatsoever. Again it is dishonour for the soul when it has aversion to
any man, and opposes him with intention to hurt him, as wrathful men
do. Thirdly, it affronts itself when conquered by pleasure or pain;
fourthly, when it does or says anything hypocritically, feignedly or
falsely; fifthly, when it does not direct to some proper end all its
desires and actions, but exerts them inconsiderately and without
understanding. For, even the smallest things should be referred to the
end, and the end of rational beings is to follow the order and law of
the venerable state and polity which comprehends them all.
2.17
人的生命：时间是刀尖上的一点，实体是川流，知觉是蒙昧，整个身体的构造易腐，灵魂是旋涡，命运难以卜知，名声是无判断力的东西。一句话概括：一切属于肉体的都是河流，一切属于灵魂的都是梦幻与烟雾；生命是战争、是异乡的寄居；身后的名声是遗忘。那么，什么能护送一个人走完此生？只有一样东西：哲学。而哲学就在于：使人内心的神性保持不受暴力、不受伤害，超越痛苦与快乐；不做任何无目的之事，不虚伪、不欺瞒；不因他人做或不做某事而感到需要；此外，接受一切发生之事、一切分派之事，把它当作来自「那里」——无论那是什么地方——从那里他自己也来自；最终，以愉快的心情等待死亡：死亡不过是构成一切生命体的元素的解体而已。如果元素本身在相互不断转化中毫发无损，人又为何对元素的变化与解体心怀畏惧？因为这是合于本性的，而合于本性的东西没有恶。
Long · 1862Of human life the time is a point, and the substance is in a flux,
and the perception dull, and the composition of the whole body subject
to putrefaction, and the soul a whirl, and fortune hard to divine, and
fame a thing devoid of judgment. And, to say all in a word, everything
which belongs to the body is a stream, and what belongs to the soul is
a dream and vapor, and life is a warfare and a stranger’s sojourn, and
after—fame is oblivion. What then is that which is able to conduct a
man? One thing, and only one, philosophy. But this consists in keeping
the daemon within a man free from violence and unharmed, superior to
pains and pleasures, doing nothing without a purpose, nor yet falsely
and with hypocrisy, not feeling the need of another man’s doing or not
doing anything; and besides, accepting all that happens, and all that
is allotted, as coming from thence, wherever it is, from whence he
himself came; and, finally, waiting for death with a cheerful mind, as
being nothing else than a dissolution of the elements of which every
living being is compounded. But if there is no harm to the elements
themselves in each continually changing into another, why should a man
have any apprehension about the change and dissolution of all the
elements? For it is according to nature, and nothing is evil which is
according to nature.
This in Carnuntum.
Chrystal · 1902The duration of man's life is but an instant; his substance is
fleeting, his senses dull; the structure of his body corruptible; the
soul but a vortex. We cannot reckon with fortune, or lay our account
with fame. In fine, the life of the body is but a river, and the life
of the soul a misty dream. Existence is a warfare, and a journey in a
strange land; and the end of fame is to be forgotten. What then avails
to guide us? One thing, and one alone--Philosophy. And this consists
in keeping the divinity within inviolate and intact; victorious over
pain and pleasure; free from temerity, free from falsehood, free from
hypocrisy; independent of what others do or fail to do; submissive to
hap and lot, which come from the same source as we; and, above all,
with equanimity awaiting death, as nothing else than a resolution of
the elements of which every being compounded. And, if in their
successive interchanges no harm befall the elements, why should one
suspect any in the change and dissolution of the whole? It is natural,
and nothing natural can be evil.
AT CARNUNTUM.
END OF THE SECOND BOOK.