Do you only bear in mind the general rules: "What is mine, what is not mine; what is given to me; what does God will that I should do now? what does He not will?" A little before he willed you to be at leisure, to talk with yourself, to write about these things, to read, to hear, to prepare yourself. You had sufficient time for this. Now He says to you: "Come now to the contest; show us what you have learned, how you have practiced the athletic art. How long will you be exercised alone? Now is the opportunity for you to learn whether you are an athlete worthy of victory, or one of those who go about the world and are defeated." Why, then, are; you vexed? No contest is without confusion. There be many who exercise themselves for the contests, many who call out to those who exercise themselves, many masters, many spectators. "But my wish is to 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, in a word, to be disappointed and to he unhappy? Would you not release yourself from these things? "And how shall I release myself?" Have you not often heard that you ought to remove entirely desire, apply aversion to those things only which are within your power, that you ought to give up everything, body, property, fame, books, tumult, power, private station? for whatever way you turn, you are a slave, you are subjected, you are hindered, you are compelled, you are entirely in the power of others. But keep the words of Cleanthes in readiness, Lead me, O Zeus, and thou necessity.
Is it your will that I should go to Rome? I will go to Rome. To Gyara?
I will go to Gyara. I will go to Athens? I will go to Athens. To prison?
I will go to prison. If you should once say, "When shall a man go to Athens?" you are undone. It is a necessary consequence that this desire, if it is not accomplished, must make you unhappy; and if it is accomplished, it must make you vain, since you are elated at things at which you ought not to be elated; and on the other hand, if you are impeded, it must make you wretched because you fall into that which you would not fall into. 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 man. "There is tumult at Rome and visits of salutation." But happiness is an equivalent for all troublesome things.
If, then, the time comes for these things, why do you not take away the wish to avoid them? what necessity is there to carry to avoid a burden like an ass, and to be beaten with a stick? But if you do not so, consider that you must always be a slave to him who has it in his power to effect your release, and also to impede you, and you must serve him as an evil genius.
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 that nothing is our own, to give up all things to the Divinity, to Fortune; to make them the superintendents of these things, whom Zeus also has made so; for a man to observe that only which is his own, that which cannot be hindered; and when we read, to refer our reading to this only, and our writing and our listening. For this reason, I cannot call the man industrious, if I hear this only, that he reads and writes; and even if a man adds that he reads all night, I cannot say so, if he knows not to what he should refer his reading. For neither do you say that a man is industrious if he keeps awake for a girl; nor do I. But if he does it for reputation, I say that he is a lover of reputation. And if he does it for money, I say that he is a lover of money, not a lover of labour; and if he does it through love of learning, I say that he is a lover of learning. But if he refers his labour to his own ruling power, that he may keep it in a state conformable to nature and pass his life in that state, then only do I say that he is industrious. For never commend a man on account of these things which are common to all, but on account of his opinions; for these are the things which belong to each man, which make his actions bad or good. Remembering these rules, rejoice in that which is present, and be content with the things which come in season. If you see anything which you have learned and inquired about occurring, to you in your course of life, be delighted at it. If you have laid aside or have lessened bad disposition and a habit of reviling; if you have done so with rash temper, obscene words, hastiness, sluggishness; if you are not moved by what you formerly were, and not in the same way as you once were, you can celebrate a festival daily, to-day because you have behaved well in one act, and to-morrow because you have behaved well in another. How much greater is this a reason for making sacrifices than a consulship or the government of a province? These things come to you from yourself and from the gods. Remember this, Who gives these things and to whom, and for what purpose. If you cherish yourself in these thoughts, do you still think that it makes any difference where yon shall be happy, where you shall please God? Are not the gods equally distant from all places? Do they not see from all places alike that which is going on?
