Meditations

Book I卷一#

From my grandfather Verus I learned good morals and the government of my temper.

从祖父维鲁斯那里，我学到了良好的品行，学会了管住自己的脾气。

2. From the reputation and remembrance of my father, modesty and a manly character.

2. 从对父亲的声名和追忆里，我学到了谦逊和男子汉的气概。

3. From my mother, piety and beneficence, and abstinence, not only from evil deeds, but even from evil thoughts; and further, simplicity in my way of living, far removed from the habits of the rich.

3. 从母亲那里，我学到了虔敬和乐善好施，学到了不仅戒绝恶行，连恶念也要戒绝；还学到了生活俭朴，远离富人的习气。

4. From my great-grandfather, not to have frequented public schools, and to have had good teachers at home, and to know that on such things a man should spend liberally.

4. 从曾祖父那里，我得到的是：不进公共学校，而在家里跟着好老师读书；并且懂得，在这样的事情上，一个人应当舍得花钱。

5. From my governor, to be neither of the green nor of the blue party at the games in the Circus, nor a partisan either of the Parmularius or the Scutarius at the gladiators' fights; from him too I learned endurance of labor, and to want little, and to work with my own hands, and not to meddle with other people's affairs, and not to be ready to listen to slander.

5. 从我的保傅那里，我学到：在竞技场的赛车中，既不做绿队的拥趸，也不做蓝队的拥趸；在角斗场上，既不偏袒持小盾的一派，也不偏袒持大盾的一派。我还从他那里学到了吃苦耐劳，所求甚少，亲手做事，不干预别人的事务，也不轻易听信谗言。

6. From Diognetus, not to busy myself about trifling things, and not to give credit to what was said by miracle-workers and jugglers about incantations and the driving away of daemons and such things; and not to breed quails for fighting, nor to give myself up passionately to such things; and to endure freedom of speech; and to have become intimate with philosophy; and to have been a hearer, first of Bacchius, then of Tandasis and Marcianus; and to have written dialogues in my youth; and to have desired a plank bed and skin, and whatever else of the kind belongs to the Grecian discipline.

6. 从狄奥格内图斯那里，我学到：不为琐事忙碌；不相信那些行奇术的人、变戏法的人关于咒语、驱鬼之类的说法；不养鹌鹑去斗，也不热衷于这类事情；能容忍别人直言；亲近哲学；先听过巴克基乌斯讲学，后来又听过坦达西斯和马尔西亚努斯讲学；少年时写过对话；向往木板床和兽皮，以及其他一切属于希腊修行规矩的东西。

7. From Rusticus I received the impression that my character required improvement and discipline; and from him I learned not to be led astray to sophistic emulation, nor to writing on speculative matters, nor to delivering little hortatory orations, nor to showing myself off as a man who practises much discipline, or does benevolent acts in order to make a display; and to abstain from rhetoric, and poetry, and fine writing; and not to walk about in the house in my outdoor dress, nor to do other things of the kind; and to write my letters with simplicity, like the letter which Rusticus wrote from Sinuessa to my mother; and with respect to those who have offended me by words, or done me wrong, to be easily disposed to be pacified and reconciled, as soon as they have shown a readiness to be reconciled; and to read carefully, and not to be satisfied with a superficial understanding of a book; nor hastily to give my assent to those who talk overmuch; and I am indebted to him for being acquainted with the discourses of Epictetus, which he communicated to me out of his own collection.

7. 从鲁斯提库斯那里，我得到这样的印象：我的品性需要改进和磨练；从他那里我学到：不被引入诡辩式的争胜，不写玄虚空论的文章，不发表劝世的小演说，不炫耀自己是个多么刻苦自律、或为了给人看而行善的人；戒绝修辞、诗歌和华丽的文辞；在家里不穿外出的衣服走来走去，也不做诸如此类的事；写信要朴素，就像鲁斯提库斯从西努埃萨写给我母亲的那封信；对那些用言语冒犯过我、或者亏待过我的人，只要他们表示愿意和解，就要乐于平息、与之和好；读书要仔细，不满足于对一本书浮泛的理解；也不轻易附和那些话太多的人；我还要感谢他，让我知道了爱比克泰德的讲谈录，那是他从自己的藏书里拿给我的。

8. From Apollonius I learned freedom of will and undeviating steadiness of purpose; and to look to nothing else, not even for a moment, except to reason; and to be always the same, in sharp pains, on the occasion of the loss of a child, and in long illness; and to see clearly in a living example that the same man can be both most resolute and yielding, and not peevish in giving his instruction; and to have had before my eyes a man who clearly considered his experience and his skill in expounding philosophical principles as the smallest of his merits; and from him I learned how to receive from friends what are esteemed favors, without being either humbled by them or letting them pass unnoticed.

8. 从阿波罗尼乌斯那里，我学到了意志的自由和不可动摇的坚定；除了理性，哪怕片刻也不看别的东西；无论在剧痛之中、在失去孩子的时候，还是在久病之中，都始终如一；我还在一个活生生的榜样身上清楚地看到，同一个人既可以极其坚毅，又可以随和柔顺，教导别人时也不急躁；我亲眼见过这样一个人，他分明把自己的阅历和阐释哲学原理的本领看作他最微不足道的长处；我还从他那里学到，怎样接受朋友们所谓的恩惠，既不因此而自觉卑下，也不视若无睹、让它悄悄过去。

9. From Sextus, a benevolent disposition, and the example of a family governed in a fatherly manner, and the idea of living conformably to nature; and gravity without affectation, and to look carefully after the interests of friends, and to tolerate ignorant persons, and those who form opinions without consideration: he had the power of readily accommodating himself to all, so that intercourse with him was more agreeable than any flattery; and at the same time he was most highly venerated by those who associated with him: and he had the faculty both of discovering and ordering, in an intelligent and methodical way, the principles necessary for life; and he never showed anger or any other passion, but was entirely free from passion, and also most affectionate; and he could express approbation without noisy display, and he possessed much knowledge without ostentation.

9. 从塞克斯图斯那里，我学到了仁厚的性情，看到了一个以慈父之道治理的家庭的榜样，懂得了顺应自然而生活的意思；学到了不做作的庄重，细心照顾朋友的利益，容忍无知的人和不加思索就下判断的人。他有一种本事，能随时与所有人相处融洽，所以和他交往比任何奉承都更令人愉快；同时，与他来往的人又对他极为敬重。他还有一种才能，能以明智而有条理的方式，发现并整理出生活所必需的原则；他从不显露愤怒或任何别的激情，全然不为激情所动，却又极富深情；他能表示赞许而不喧哗张扬，学识渊博而不炫耀。

10. From Alexander the grammarian, to refrain from fault-finding, and not in a reproachful way to chide those who uttered any barbarous or solecistic or strange-sounding expression; but dexterously to introduce the very expression which ought to have been used, and in the way of answer or giving confirmation, or joining in an inquiry about the thing itself, not about the word, or by some other fit suggestion.

10. 从语法学家亚历山大那里，我学到：不去挑剔别人；有人说出粗俗的、不合文法的或古怪的说法时，不要带着责备的口气去纠正他，而要巧妙地把本该用的说法引进来，或者借着回答，或者借着附和，或者借着与他一同探讨事情本身而不是字眼，或者借着别的什么恰当的提示。

11. From Fronto I learned to observe what envy and duplicity and hypocrisy are in a tyrant, and that generally those among us who are called Patricians are rather deficient in paternal affection.

11. 从弗朗托那里，我学到了留意暴君身上的嫉妒、奸诈和虚伪是什么样子；也明白了，我们当中那些被称为贵族的人，一般来说反倒相当缺乏父辈的慈爱。

12. From Alexander the Platonic, not frequently nor without necessity to say to any one, or to write in a letter, that I have no leisure; nor continually to excuse the neglect of duties required by our relation to those with whom we live, by alleging urgent occupations.

12. 从柏拉图派的亚历山大那里，我学到：不要常常、也不要没有必要地对人说或在信里写“我没有空”；也不要总拿事务紧迫作借口，推掉我们对共同生活的人所应尽的种种责任。

13. From Catulus not to be indifferent when a friend finds fault, even if he should find fault without reason, but to try to restore him to his usual disposition; and to be ready to speak well of teachers, as it is reported of Domitius and Athenodotus; and to love my children truly.

13. 从卡图卢斯那里，我学到：朋友责备我的时候，即使他的责备毫无道理，也不要漠然置之，而要设法让他恢复往常的心情；要乐于称道老师们，就像人们传说多米提乌斯和阿特诺多图斯所做的那样；还要真心爱我的孩子。

14. From my brother Severus, to love my kin, and to love truth, and to love justice; and through him I learned to know Thrasea, Helvidius, Cato, Dion, Brutus; and from him I received the idea of a polity in which there is the same law for all, a polity administered with regard to equal rights and equal freedom of speech, and the idea of a kingly government which respects most of all the freedom of the governed; I learned from him also consistency and undeviating steadiness in my regard for philosophy; and a disposition to do good, and to give to others readily, and to cherish good hopes, and to believe that I am loved by my friends; and in him I observed no concealment of his opinions with respect to those whom he condemned, and that his friends had no need to conjecture what he wished or did not wish, but it was quite plain.

14. 从我的兄弟塞维鲁那里，我学到了爱亲人、爱真理、爱正义；通过他，我认识了特拉塞亚、赫尔维狄乌斯、加图、狄翁、布鲁图；从他那里，我得到了这样一种政体的观念：法律对所有人都一样，治理以平等的权利和平等的言论自由为本；也得到了这样一种君主政治的观念：它最尊重的，是被治理者的自由。我还从他那里学到了始终如一、坚定不移地敬重哲学；学到了乐于行善，慷慨施与，常怀美好的希望，相信朋友们爱我；我还看到，他对自己所谴责的人从不隐瞒意见，他的朋友们也用不着去猜他想要什么、不想要什么，那是一清二楚的。

15. From Maximus I learned self-government, and not to be led aside by anything; and cheerfulness in all circumstances, as well as in illness; and a just admixture in the moral character of sweetness and dignity, and to do what was set before me without complaining. I observed that everybody believed that he thought as he spoke, and that in all that he did he never had any bad intention; and he never showed amazement and surprise, and was never in a hurry, and never put off doing a thing, nor was perplexed nor dejected, nor did he ever laugh to disguise his vexation, nor, on the other hand, was he ever passionate or suspicious. He was accustomed to do acts of beneficence, and was ready to forgive, and was free from all falsehood; and he presented the appearance of a man who could not be diverted from right, rather than of a man who had been improved. I observed, too, that no man could ever think that he was despised by Maximus, or ever venture to think himself a better man. He had also the art of being humorous in an agreeable way.

15. 从马克西姆斯那里，我学到了自我主宰，不被任何事情引入歧途；在一切境况下都保持愉快，生病时也一样；在品格上把温和与威严调配得恰到好处；做摆在面前的事而不抱怨。我看到，人人都相信他心口如一，相信他所做的一切从不怀有恶意；他从不显得惊讶失措，从不匆忙，也从不拖延；他从不困惑，从不沮丧，从不用笑来掩饰自己的恼怒，另一方面，也从不暴躁或多疑。他惯于行善，乐于宽恕，毫无虚伪；他给人的印象，与其说是一个经过改造才变好的人，不如说是一个不可能被引离正道的人。我还看到，从没有人会觉得自己被马克西姆斯轻视，也从没有人敢自以为比他更好。他还有一种本事，能幽默得恰到好处、令人愉快。

16. In my father I observed mildness of temper, and unchangeable resolution in the things which he had determined after due deliberation; and no vain-glory in those things which men call honors; and a love of labor and perseverance; and a readiness to listen to those who had anything to propose for the common weal; and undeviating firmness in giving to every man according to his deserts; and a knowledge derived from experience of the occasions for vigorous action and for remission. And I observed that he had overcome all passion for boys; and he considered himself no more than any other citizen; and he released his friends from all obligation to sup with him or to attend him of necessity when he went abroad, and those who had failed to accompany him, by reason of any urgent circumstances, always found him the same. I observed too his habit of careful inquiry in all matters of deliberation, and his persistency, and that he never stopped his investigation through being satisfied with appearances which first present themselves; and that his disposition was to keep his friends, and not to be soon tired of them, nor yet to be extravagant in his affection; and to be satisfied on all occasions, and cheerful; and to foresee things a long way off, and to provide for the smallest without display; and to check immediately popular applause and all flattery; and to be ever watchful over the things which were necessary for the administration of the empire, and to be a good manager of the expenditure, and patiently to endure the blame which he got for such conduct; and he was neither superstitious with respect to the gods, nor did he court men by gifts or by trying to please them, or by flattering the populace; but he showed sobriety in all things, and firmness, and never any mean thoughts or action, nor love of novelty. And the things which conduce in any way to the commodity of life, and of which fortune gives an abundant supply, he used without arrogance and without excusing himself; so that when he had them, he enjoyed them without affectation, and when he had them not, he did not want them. No one could ever say of him that he was either a sophist or a home-bred flippant slave or a pedant; but every one acknowledged him to be a man ripe, perfect, above flattery, able to manage his own and other men's affairs. Besides this, he honored those who were true philosophers, and he did not reproach those who pretended to be philosophers, nor yet was he easily led by them. He was also easy in conversation, and he made himself agreeable without any offensive affectation. He took a reasonable care of his body's health, not as one who was greatly attached to life, nor out of regard to personal appearance, nor yet in a careless way, but so that through his own attention he very seldom stood in need of the physician's art or of medicine or external applications. He was most ready to give without envy to those who possessed any particular faculty, such as that of eloquence or knowledge of the law or of morals, or of anything else; and he gave them his help, that each might enjoy reputation according to his deserts; and he always acted conformably to the institutions of his country, without showing any affectation of doing so. Further, he was not fond of change nor unsteady, but he loved to stay in the same places, and to employ himself about the same things; and after his paroxysms of headache he came immediately fresh and vigorous to his usual occupations. His secrets were not many, but very few and very rare, and these only about public matters; and he showed prudence and economy in the exhibition of the public spectacles and the construction of public buildings, his donations to the people, and in such things, for he was a man who looked to what ought to be done, not to the reputation which is got by a man's acts. He did not take the bath at unseasonable hours; he was not fond of building houses, nor curious about what he ate, nor about the texture and color of his clothes, nor about the beauty of his slaves. His dress came from Lorium, his villa on the coast, and from Lanuvium generally. We know how he behaved to the toll-collector at Tusculum who asked his pardon; and such was all his behavior. There was in him nothing harsh, nor implacable, nor violent, nor, as one may say, anything carried to the sweating point; but he examined all things severally, as if he had abundance of time, and without confusion, in an orderly way, vigorously and consistently. And that might be applied to him which is recorded of Socrates, that he was able both to abstain from, and to enjoy, those things which many are too weak to abstain from, and cannot enjoy without excess. But to be strong enough both to bear the one and to be sober in the other is the mark of a man who has a perfect and invincible soul, such as he showed in the illness of Maximus.

16. 在我父亲身上，我看到了性情的温和，看到他对经过深思熟虑而决定的事情坚定不移；对人们所谓的荣誉毫无虚荣；热爱劳作，持之以恒；乐于倾听任何人为公共利益提出的建议；坚定不移地按每个人的功过给予应得的待遇；凭经验懂得什么时候该奋力而为、什么时候该松弛下来。我还看到，他已经克服了对少年的一切情欲；他把自己看得和任何一个公民一样；他免除了朋友们必须陪他用餐、或在他出门时必须随行的一切义务，而那些因为急事未能随行的人，总发现他待他们一如既往。我还看到，他在一切需要斟酌的事情上都习惯于仔细探究，锲而不舍，从不因为满足于最先呈现出来的表象而中止考察；他的性情是珍惜朋友，既不很快厌倦他们，也不对他们过分亲昵；他在任何场合都知足而愉快；他能高瞻远瞩，连最细小的事也不声不响地预先安排好；他立刻制止民众的喝彩和一切奉承；他时时警觉地照看治理帝国所必需的事务，善于管理开支，并且耐心承受因此招来的责难；他对众神不迷信，也不用馈赠、讨好或奉承民众去博取人心；他在一切事情上都显出清醒和坚定，从没有卑劣的念头或行为，也不追逐新奇。那些在某种程度上使生活舒适、而命运又给得十分丰足的东西，他使用起来既不傲慢，也不自我辩解；所以有的时候，他享用它们而不做作；没有的时候，他也不想要。从来没有人能说他是诡辩家，或是家养的轻浮奴仆，或是迂腐的学究；人人都承认他是一个成熟的、完美的人，不受奉承，能料理自己的事，也能料理别人的事。此外，他尊重真正的哲学家，对那些冒充哲学家的人也不加斥责，但也不轻易被他们牵着走。他谈话随和，待人亲切，却没有任何令人不快的做作。他合理地照顾身体的健康，既不像一个十分贪恋生命的人，也不是为了外表，但也并不疏忽，而是凭着自己的留心，很少需要医术、药物或外敷的东西。他最乐于毫无嫉妒地推举那些有专长的人，比如长于辞令的、通晓法律或道德的、或在别的方面有所专长的人；他帮助他们，好让每个人都能按自己的功绩享有名声；他做事总是遵循祖国的制度，却从不显出刻意如此的样子。再者，他不喜欢变动，也不浮躁，而是爱住在同样的地方，忙于同样的事情；每次头痛发作过后，他立刻又精神饱满地回到日常的事务中去。他的秘密不多，而是很少、很稀罕，而且只关乎公事；他在举办公共表演、兴建公共建筑、向民众赏赐以及诸如此类的事情上，都显得审慎而节俭，因为他是一个只看什么事该做、而不看做了能得什么名声的人。他不在不合时宜的时候洗浴；他不喜欢造房子，不讲究吃什么，也不讲究衣服的质地和颜色，不讲究奴隶的容貌。他的衣服来自他在海边的别墅洛里乌姆，通常也来自拉努维乌姆。我们知道他怎样对待那个在图斯库鲁姆向他请求宽恕的税吏；他的一切行事都是这样。他身上没有一点严酷、执拗或粗暴的东西，也没有——不妨这样说——任何过火到让人冒汗的地方；他把一切事情逐一审察，仿佛有充裕的时间，从容不乱，井井有条，有力而始终如一。人们记载苏格拉底的话，也可以用在他身上：许多人软弱得既不能戒绝某些东西，享用起来又不能不过度，而他对这些东西既能戒绝，又能享用。而能在一方面坚强地忍受、在另一方面保持节制，这正是一个拥有完美而不可征服的灵魂的人的标志，就像他在马克西姆斯病中所表现的那样。

17. To the gods I am indebted for having good grandfathers, good parents, a good sister, good teachers, good associates, good kinsmen and friends, nearly everything good. Further, I owe it to the gods that I was not hurried into any offence against any of them, though I had a disposition which, if opportunity had offered, might have led me to do something of this kind; but, through their favor, there never was such a concurrence of circumstances as put me to the trial. Further, I am thankful to the gods that I was not longer brought up with my grandfather's concubine, and that I preserved the flower of my youth, and that I did not make proof of my virility before the proper season, but even deferred the time; that I was subjected to a ruler and a father who was able to take away all pride from me, and to bring me to the knowledge that it is possible for a man to live in a palace without wanting either guards or embroidered dresses, or torches and statues, and such-like show; but that it is in such a man's power to bring himself very near to the fashion of a private person, without being for this reason either meaner in thought, or more remiss in action, with respect to the things which must be done for the public interest in a manner that befits a ruler. I thank the gods for giving me such a brother, who was able by his moral character to rouse me to vigilance over myself, and who at the same time pleased me by his respect and affection; that my children have not been stupid nor deformed in body; that I did not make more proficiency in rhetoric, poetry, and the other studies, in which I should perhaps have been completely engaged, if I had seen that I was making progress in them; that I made haste to place those who brought me up in the station of honor, which they seemed to desire, without putting them off with hope of my doing it some other time after, because they were then still young; that I knew Apollonius, Rusticus, Maximus; that I received clear and frequent impressions about living according to nature, and what kind of a life that is, so that, so far as depended on the gods, and their gifts, and help, and inspirations, nothing hindered me from forthwith living according to nature, though I still fall short of it through my own fault, and through not observing the admonitions of the gods, and, I may almost say, their direct instructions; that my body has held out so long in such a kind of life; that I never touched either Benedicta or Theodotus, and that, after having fallen into amatory passions, I was cured, and, though I was often out of humor with Rusticus, I never did anything of which I had occasion to repent; that, though it was my mother's fate to die young, she spent the last years of her life with me; that, whenever I wished to help any man in his need, or on any other occasion, I was never told that I had not the means of doing it; and that to myself the same necessity never happened, to receive anything from another; that I have such a wife, so obedient, and so affectionate, and so simple; that I had abundance of good masters for my children; and that remedies have been shown to me by dreams, both others, and against bloodspitting and giddiness...; and that, when I had an inclination to philosophy, I did not fall into the hands of any sophist, and that I did not waste my time on writers of histories, or in the resolution of syllogisms, or occupy myself about the investigation of appearances in the heavens; for all these things require the help of the gods and fortune.

17. 我要感谢众神，让我有好祖父、好父母、好妹妹、好老师、好伙伴、好亲戚和好朋友，几乎一切都是好的。我还要感谢众神，我没有一时冲动冒犯过他们中的任何一个人，虽然我的性情若遇到机会，也可能使我做出这类事来；但承蒙众神眷顾，从没有那样一种境况凑在一起，使我受到这种考验。我还感谢众神，我没有在祖父的侍妾身边待得更久；我保住了青春的花朵，没有在恰当的时候之前就试验自己的男子气概，甚至还推迟了那个时候；我受教于一位统治者兼父亲，他能去掉我的一切骄气，让我懂得：一个人可以住在宫廷里，却不需要卫队、绣袍、火炬、雕像以及诸如此类的排场；这样的人完全可以让自己过得非常接近一个平民，却不因此在思想上更卑下，或在为公共利益必须以统治者的身份去做的事情上更懈怠。我感谢众神给了我这样一位兄弟，他能以自己的品德唤醒我时时警惕自己，同时又以他的敬重和爱让我欢喜；我的孩子们既不愚笨，身体也没有残缺；我在修辞、诗歌和其他学问上没有更多的长进，假如我发现自己在这些上面进步很快，也许就会完全沉溺其中了；我赶紧把那些抚养过我的人安置在他们似乎想要的荣耀地位上，没有因为他们当时还年轻、就用“以后再说”的希望去敷衍他们；我认识了阿波罗尼乌斯、鲁斯提库斯和马克西姆斯；关于顺应自然而生活、关于那是怎样一种生活，我得到了清楚而频繁的印象，所以，就取决于众神、取决于他们的赐予、帮助和启示而言，没有任何东西妨碍我立刻顺应自然而生活，虽然我至今仍未做到，那是由于我自己的过错，由于我没有留意众神的告诫，几乎可以说，没有留意他们直接的教导；我的身体在这样一种生活中支撑了这么久；我从没有碰过本尼迪克塔，也没有碰过狄奥多图斯，后来虽然陷入过爱欲，却被治好了；我虽然常常对鲁斯提库斯不满，却从没有做过一件需要后悔的事；我母亲虽然命中注定早逝，她生命的最后几年却是和我一起度过的；每当我想帮助什么人解决他的急难，或在别的什么场合想帮人时，从没有人告诉我说我没有这样的财力；而我自己也从没有遇到过同样的窘迫，需要从别人那里接受什么；我有这样一位妻子，那么顺从，那么深情，那么单纯；我为孩子们找到了许多好老师；我在梦中得到过治病的方子，有别的病的，也有治咯血和眩晕的……；还有，当我倾心于哲学的时候，没有落到任何诡辩家的手里，没有把时间浪费在历史作家身上，或浪费在解析三段论上，也没有忙于探究天象；因为这一切都需要众神和命运的帮助。

Among the Quadi at the Granua.

写于夸迪人之地，格拉努阿河畔。

Book II卷二#

Begin 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.

每天清晨先对自己说：今天我会遇见多管闲事的人、忘恩负义的人、傲慢的人、欺诈的人、嫉妒的人、不合群的人。他们之所以如此，都是因为不懂得什么是善、什么是恶。而我已经看见了善的本性，知道它是美的；看见了恶的本性，知道它是丑的；也看见了做错事的人的本性，知道他与我同类，不仅同血同种，而且分享着同样的理智、同样的一份神性；所以他们谁也伤害不了我，因为谁也不能把丑的东西加在我身上；我也不能对我的同类发怒，不能恨他。因为我们生来是为了合作的，就像双脚，像双手，像眼睑，像上下两排牙齿。所以，彼此作对是违反自然的；而恼怒和转身背离，就是彼此作对。

2. Whatever 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.

2. 不论我是什么，我不过是一点肉体、一点气息，再加上那主导的部分。扔掉你的书吧，不要再分心了，这已经不被允许；而要像一个此刻就要死去的人那样，轻视这肉体：它不过是血、骨头和一张网，是神经、静脉和动脉交织成的东西。再看看那气息是什么：是空气，而且从来不是同一口，每时每刻都被呼出去、又被吸进来。那么，第三样就是那主导的部分了。这样想吧：你已经是个老人了，不要再让它做奴隶，不要再像木偶一样被线牵着去做不合群的动作，不要再对眼下的命运不满，也不要畏缩地躲避将来。

3. All 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.

3. 凡来自众神的，都充满了天意。凡来自命运的，也并不与自然相分离，并不是不与天意所安排的事物相交织、相缠绕的。万物都从那里流出；此外还有必然，还有对整个宇宙有益的东西，而你是宇宙的一部分。凡整体的本性所带来的、凡有助于维持这本性的，对自然的每一部分都是好的。宇宙之所以得以保全，既靠元素的变化，也靠由元素组成的事物的变化。让这些原则对你足够吧，让它们永远是你坚定的信念。但要抛开对书本的渴求，好让你死的时候不是嘟嘟囔囔，而是愉快、真诚、从心底感谢众神。

4. Remember 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 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.

4. 记住你把这些事拖延了多久，从众神那里得到过多少次机会，却始终没有用上。你现在终于该明白，你是哪一个宇宙的一部分，你的存在是从宇宙的哪一位主宰那里流出来的；你该明白，你的时间有一个限度，如果你不用它来驱散心中的云翳，它就会过去，你也会过去，它永远不会回来。

5. Every 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 doest 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.

5. 每时每刻都要像一个罗马人、一个男子汉那样坚定地想着：把手头的事做好，带着完满而质朴的尊严，带着爱心、自由和正义；并且让自己摆脱其他一切念头。而只要你把一生中的每一件事都当作最后一件来做，抛开一切漫不经心，抛开对理性命令的一切情绪化的抗拒，抛开一切虚伪、自爱以及对分派给你的那一份的不满，你就能让自己摆脱它们。你看，只要一个人把握住这寥寥几件事，就能过一种安静流淌、像众神那样的生活；因为对于遵守这些的人，众神也不会再要求更多了。

6. Do 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.

6. 糟践你自己吧，糟践你自己吧，我的灵魂；但你将再也没有机会尊重你自己了。每个人的一生都是够用的。而你的一生已经快要过完了，你的灵魂却不尊重自己，反而把你的幸福寄托在别人的灵魂里。

7. Do 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.

7. 那些落到你身上的外在的事让你分心吗？那就给自己一点时间，去学些新的好东西，别再被卷得团团转。但接下来你还得避免被卷向另一边；因为那些人也是在虚度光阴：他们一生忙忙碌碌，把自己累得精疲力竭，却没有一个目标可以指引他们的每一个动作，总而言之，指引他们的一切思想。

8. Through 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.

8. 一个人因为不留意别人心里在想什么而不幸，这样的事很少见；但那些不留意自己内心活动的人，必定是不幸的。

9. This 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.

9. 你必须时时记住：整体的本性是什么，我的本性是什么，这个与那个是怎样的关系，它是怎样一个整体中的怎样一个部分；并且记住，没有人能妨碍你始终去做、去说那些合乎你所属的那个本性的事。

10. Theophrastus, 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 offenses 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.

10. 泰奥弗拉斯托斯在比较种种恶行时，像一位真正的哲学家那样说，出于欲望的过错比出于愤怒的过错更该受责备。他所做的比较，也正是人们按照常识会做的那种比较。因为一个被怒气激动的人，似乎是带着某种痛苦、某种不自觉的收缩背离了理性；而出于欲望犯错的人，是被快乐压倒了，在他的过错里，似乎就更显得放纵、更显得柔弱。所以他说，带着快乐所犯的过错，比带着痛苦所犯的过错更该受责备，这话说得对，也配得上哲学。总的说来，前者更像一个先受了委屈、因痛苦而被迫发怒的人；而后者是被自己的冲动推动去做错事的，是被欲望驱使着去做某件事的。

11. Since 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.

11. 既然你此刻就可能离开人世，那就按照这一点来安排你的每一个行为和每一个念头。离开人群而去，如果有神，这并不是什么可怕的事，因为众神不会让你陷入恶；但如果真的没有神，或者神根本不关心人间的事，那么活在一个没有神、没有天意的宇宙里，对我又有什么意思呢？但事实上，神是存在的，他们也关心人间的事，并且把一切手段都交到了人的手里，使人不至于陷入真正的恶。至于其余的事，如果其中有什么是恶的，他们也会预先安排好，让人完全有能力不陷入其中。而一件不能使人变坏的事，又怎么能使人的生活变坏呢？宇宙的本性不可能是出于无知而忽略了这些事，也不可能是明知却无力防范或纠正它们；它也不可能因为能力不足或技艺不精而犯下这么大的错误，让善与恶不加分别地落到好人和坏人身上。但死与生、荣与辱、苦与乐，这一切确实同样地落到好人和坏人身上，它们并不使我们更好，也不使我们更坏。所以它们既不是善，也不是恶。

12. How 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).

12. 万物消逝得多么快啊：在宇宙中，是身体本身消逝；在时间里，是对它们的记忆消逝。一切可感之物的本性是什么，尤其是那些用快乐的诱饵引人上钩、用痛苦使人恐惧、或靠浮名到处传扬的东西，它们是多么无价值、可鄙、肮脏、易朽、毫无生气：察看这一切，是理智能力的本分。还要察看那些以自己的意见和声音给人带来名声的，是些什么人；察看死是什么。如果一个人就死本身来看待它，用思考的抽象之力，把想象中附着在它上面的一切都分解开来，他就会认为它不是别的，只是自然的一种运作；而如果有人害怕自然的运作，那他就是个孩子。死不仅是自然的一种运作，还是一件有助于自然之目的的事。还要察看人是怎样接近神的，凭着他的哪一部分，以及他的这一部分在什么状态下才能接近神（参见卷六第 28 节）。

13. Nothing 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.

13. 没有什么比这样一个人更可怜的了：他兜着圈子什么都要打听，像诗人所说的那样，连地底下的事也要探问，还要凭猜测去揣度邻人心里在想什么，却看不到，只要关照自己内心的神灵、真诚地敬重它，就已经足够了。而敬重内心的神灵，就在于让它不受激情和轻率的玷污，不对来自众神和人的事物心怀不满。因为来自众神的事物，因其卓越而值得尊崇；来自人的事物，因为我们是同类，应当为我们所珍爱；有时它们甚至在某种程度上令我们怜悯，因为人们不懂得善与恶；这种缺陷，并不亚于使我们无法分辨黑白的那种缺陷。

14. Though 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.

14. 即使你要活三千年，再加上三万年那么多倍，也要记住：没有人失去的生命，是他现在所过的生命以外的另一种生命；也没有人过着的生命，是他现在正在失去的生命以外的另一种生命。所以，最长的与最短的就是一样的。因为当下对所有人都是一样的，虽然消逝的东西并不一样；因此，所失去的看起来只是一刹那。因为一个人既不能失去过去，也不能失去未来：一个人没有的东西，别人怎么能从他那里拿走呢？所以你必须记住两件事：第一，万物自永恒以来就形态相似，循环往复，一个人在一百年里、两百年里、还是在无限的时间里看到同样的事物，都没有什么分别；第二，活得最久的人和死得最早的人，失去的完全一样。因为当下是一个人唯一能被剥夺的东西，如果他所拥有的确实只有这个，而一个人又不可能失去他所没有的东西的话。

15. Remember 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.

15. 记住，一切都是看法。犬儒派的莫尼摩斯所说的话，意思是明白的；那句话的用处也是明白的，只要一个人在它真实的范围内，取用其中可得的东西。

16. The 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.

16. 人的灵魂糟践自己，首先是在它尽其所能地变成宇宙身上的一个脓疮、一个肿瘤的时候。因为对发生的任何事感到恼怒，就是使自己与自然相分离，而一切其他事物的本性，都包含在自然的某一部分之中。其次，是在它背离任何一个人，甚至怀着伤害他的意图向他逼近的时候，就像那些发怒的人的灵魂一样。第三，是在它被快乐或痛苦压倒的时候。第四，是在它扮演角色、不真诚不真实地做什么或说什么的时候。第五，是在它让自己的任何行为、任何活动没有目标，不加思索、不考虑那是什么就去做的时候；因为即使是最小的事，也应当着眼于一个目的去做；而有理性的生灵的目的，就是遵循那最古老的城邦与政体的理性和法则。

17. Of 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.

17. 人的一生，时间是一个点，实体在流动，知觉是迟钝的，整个身体的构成注定要腐朽，灵魂是一阵旋涡，命运难以捉摸，名声是没有判断力的东西。一言以蔽之，凡属于身体的，都是一条河流；凡属于灵魂的，都是一场梦、一缕烟；人生是一场战争，是异乡的旅居；身后的名声，便是遗忘。那么，有什么能引导一个人呢？只有一样东西，那就是哲学。而哲学就在于保持内心的神灵不受侵犯、不受伤害，超然于痛苦和快乐之上，不做没有目的的事，也不做虚假和伪善的事，不觉得需要别人去做或不做什么；还在于接受一切发生的事、一切被分派的事，把它们看作来自那里，不论那是什么地方，正是他自己所来的地方；最后，还在于以愉快的心情等待死亡，把它看作不是别的，只是一切生灵所由组成的元素的分解。如果元素本身在不断变成另一种元素时并无损害，一个人又为什么要为一切元素的变化和分解而忧虑呢？因为这是合乎自然的，而凡合乎自然的，都不是恶。

This in Carnuntum.

写于卡农图姆。

Book III卷三#

We ought to consider not only that our life is daily wasting away and a smaller part of it is left, but another thing also must be taken into the account, that if a man should live longer, it is quite uncertain whether the understanding will still continue sufficient for the comprehension of things, and retain the power of contemplation which strives to acquire the knowledge of the divine and the human. For if he shall begin to fall into dotage, perspiration and nutrition and imagination and appetite, and whatever else there is of the kind, will not fail; but the power of making use of ourselves, and filling up the measure of our duty, and clearly separating all appearances, and considering whether a man should now depart from life, and whatever else of the kind absolutely requires a disciplined reason,—all this is already extinguished. We must make haste, then, not only because we are daily nearer to death, but also because the conception of things and the understanding of them cease first.

我们不仅应当想到，我们的生命一天天在消耗，剩下的部分越来越少；还必须考虑另一件事：即使一个人活得更久，他的理解力是否还足以领会事物，是否还保有那种努力获取神与人之知识的沉思能力，也是很不确定的。因为如果他开始衰老昏聩，出汗、进食、想象、欲求以及诸如此类的功能并不会衰竭；但运用我们自身的能力，尽到本分的能力，清楚地辨别一切表象的能力，考虑一个人现在是否应当离开人世的能力，以及其他一切绝对需要训练有素的理性的能力，都已经熄灭了。所以我们必须抓紧，不仅因为我们一天天更接近死亡，还因为对事物的把握和理解会先于我们而停止。

2. We ought to observe also that even the things which follow after the things which are produced according to nature contain something pleasing and attractive. For instance, when bread is baked some parts are split at the surface, and these parts which thus open, and have a certain fashion contrary to the purpose of the baker's art, are beautiful in a manner, and in a peculiar way excite a desire for eating. And again, figs, when they are quite ripe, gape open; and in the ripe olives the very circumstance of their being near to rottenness adds a peculiar beauty to the fruit. And the ears of corn bending down, and the lion's eyebrows, and the foam which flows from the mouth of wild boars, and many other things,—though they are far from being beautiful if a man should examine them severally,—still, because they are consequent upon the things which are formed by nature, help to adorn them, and they please the mind; so that if a man should have a feeling and deeper insight with respect to the things which are produced in the universe, there is hardly one of those which follow by way of consequence which will not seem to him to be in a manner disposed so as to give pleasure. And so he will see even the real gaping jaws of wild beasts with no less pleasure than those which painters and sculptors show by imitation; and in an old woman and an old man he will be able to see a certain maturity and comeliness; and the attractive loveliness of young persons he will be able to look on with chaste eyes; and many such things will present themselves, not pleasing to every man, but to him only who has become truly familiar with Nature and her works.

2. 我们还应当留意，即使是那些随着自然所产生的事物而来的附带之物，也含有某种令人愉悦、引人入胜的东西。比如，面包烤好的时候，表面有些地方会裂开；这些裂开的部分，带着某种与面包师的技艺意图相反的模样，却在某种意义上是美的，并以一种独特的方式激起人的食欲。再如，无花果熟透的时候会张开口；成熟的橄榄，正因为接近腐烂，反而给果实添上一种独特的美。还有低垂的谷穗，狮子的眉头，野猪嘴边流出的泡沫，以及许多别的东西，如果一个人逐一审视它们，它们远谈不上美；但因为它们是随着自然所形成的事物而来的，它们就有助于装点这些事物，并且使心灵愉悦。所以，如果一个人对宇宙中所产生的事物有一种感受、有更深的洞察，那么在随之而来的附带之物中，几乎没有一样在他看来不是以某种方式安排得令人愉悦的。于是他看真实的野兽张开的大口，会和看画家、雕刻家模仿出来的一样愉快；他能在老妪和老翁身上看到一种成熟和端庄；他也能以纯洁的眼光看待年轻人迷人的可爱；许多这样的东西会呈现在他面前，它们并不使每个人都愉悦，只使那真正熟悉了自然及其作品的人愉悦。

3. Hippocrates, after curing many diseases, himself fell sick and died. The Chaldaei foretold the deaths of many, and then fate caught them too. Alexander and Pompeius, and Caius Caesar, after so often completely destroying whole cities, and in battle cutting to pieces many ten thousands of cavalry and infantry, themselves too at last departed from life. Heraclitus, after so many speculations on the conflagration of the universe, was filled with water internally and died smeared all over with mud. And lice destroyed Democritus; and other lice killed Socrates. What means all this? Thou hast embarked, thou hast made the voyage, thou art come to shore; get out. If indeed to another life, there is no want of gods, not even there; but if to a state without sensation, thou wilt cease to be held by pains and pleasures, and to be a slave to the vessel, which is as much inferior as that which serves it is superior: for the one is intelligence and deity; the other is earth and corruption.

3. 希波克拉底治好了许多疾病，自己却也病倒死去了。迦勒底人预言过许多人的死期，后来命运也抓住了他们。亚历山大、庞培和盖乌斯·恺撒，一次又一次地把整座整座的城市夷为平地，在战场上砍杀过成千上万的骑兵和步兵，最后自己也离开了人世。赫拉克利特对宇宙的大火做过那么多思索，最后却体内积满了水，浑身涂满了泥浆而死。虱子毁了德谟克利特；另一种虱子杀死了苏格拉底。这一切意味着什么呢？你上了船，你航行过了，你已经靠岸了；下船吧。如果是去往另一种生命，那么即使在那里，也不缺少神；但如果是去往一种没有感觉的状态，你就不再被痛苦和快乐所控制，不再做这个容器的奴隶；而这容器有多么低劣，那服侍它的东西就有多么高贵：因为一个是理智和神性，另一个是泥土和腐朽。

4. Do not waste the remainder of thy life in thoughts about others, when thou dost not refer thy thoughts to some object of common utility. For thou losest the opportunity of doing something else when thou hast such thoughts as these,—What is such a person doing, and why, and what is he saying, and what is he thinking of, and what is he contriving, and whatever else of the kind makes us wander away from the observation of our own ruling power. We ought then to check in the series of our thoughts everything that is without a purpose and useless, but most of all the over-curious feeling and the malignant; and a man should use himself to think of those things only about which if one should suddenly ask, What hast thou now in thy thoughts? with perfect openness thou mightest immediately answer, This or That; so that from thy words it should be plain that everything in thee is simple and benevolent, and such as befits a social animal, and one that cares not for thoughts about pleasure or sensual enjoyments at all, nor has any rivalry or envy and suspicion, or anything else for which thou wouldst blush if thou shouldst say that thou hadst it in thy mind. For the man who is such, and no longer delays being among the number of the best, is like a priest and minister of the gods, using too the deity which is planted within him, which makes the man uncontaminated by pleasure, unharmed by any pain, untouched by any insult, feeling no wrong, a fighter in the noblest fight, one who cannot be overpowered by any passion, dyed deep with justice, accepting with all his soul everything which happens and is assigned to him as his portion; and not often, nor yet without great necessity and for the general interest, imagining what another says, or does, or thinks. For it is only what belongs to himself that he makes the matter for his activity; and he constantly thinks of that which is allotted to himself out of the sum total of things, and he makes his own acts fair, and he is persuaded that his own portion is good. For the lot which is assigned to each man is carried along with him and carries him along with it. And he remembers also that every rational animal is his kinsman, and that to care for all men is according to man's nature; and a man should hold on to the opinion not of all, but of those only who confessedly live according to nature. But as to those who live not so, he always bears in mind what kind of men they are both at home and from home, both by night and by day, and what they are, and with what men they live an impure life. Accordingly, he does not value at all the praise which comes from such men, since they are not even satisfied with themselves.

4. 不要把你余下的生命浪费在想别人的事情上，除非你的这些想法是指向某种共同的益处。因为当你想着这样的事情时，你就失去了做别的事情的机会：某某人在做什么，为什么做，他在说什么，在想什么，在策划什么，以及诸如此类、使我们偏离对自己的主导能力的观察的种种念头。所以，我们应当在一连串的念头中，遏止一切没有目的、没有用处的东西，尤其是过分的好奇和恶意；一个人应当使自己习惯于只想这样一些事：如果有人突然问你：“你现在在想什么？”你能立刻坦坦荡荡地回答：“这个”或“那个”；这样，从你的话里就能清楚地看出，你心里的一切都是单纯而善意的，是适合于一个社会性动物的，你心里全然不在意关于享乐或感官快乐的念头，没有任何争胜、嫉妒和猜疑，也没有任何别的什么、若你说出自己心里有它就会脸红的东西。因为这样的人，不再迟疑于跻身最优秀者之列，他就像众神的祭司和仆人，也运用着植根于他内心的那位神；这神使他不受快乐的玷污，不受任何痛苦的伤害，不被任何侮辱所触及，感觉不到任何冤屈；他是最高贵的战斗中的战士，不会被任何激情所压倒，深深浸染着正义，全心全意地接受一切发生在他身上、分派给他作为他那一份的事；他不常去想象别人在说什么、做什么或想什么，除非有很大的必要、并且是为了公共的利益。因为他只把属于他自己的事当作他活动的材料；他时时想着在万物的总和中分派给他自己的那一份，他使自己的行为美好，并且确信他自己的那一份是好的。因为分派给每个人的命运，既随着他走，也带着他走。他还记得，每一个有理性的生灵都是他的同类，关心所有的人是合乎人的本性的；一个人应当坚持的，不是所有人的意见，而只是那些公认顺应自然而生活的人的意见。至于那些不这样生活的人，他时时记得他们在家里和在外面、在夜里和在白天是怎样的人，他们是什么样子，又和什么样的人一起过着不洁的生活。所以，他全然不看重来自这些人的称赞，因为他们连对自己都不满意。

5. Labor not unwillingly, nor without regard to the common interest, nor without due consideration, nor with distraction; nor let studied ornament set off thy thoughts, and be not either a man of many words, or busy about too many things. And further, let the deity which is in thee be the guardian of a living being, manly and of ripe age, and engaged in matter political, and a Roman, and a ruler, who has taken his post like a man waiting for the signal which summons him from life, and ready to go, having need neither of oath nor of any man's testimony. Be cheerful also, and seek not external help nor the tranquillity which others give. A man then must stand erect, not be kept erect by others.

5. 劳作时不要不情愿，不要不顾公共利益，不要不加思考，也不要心不在焉；不要用刻意的修饰来装点你的思想；不要做一个话多的人，也不要忙于太多的事。此外，让你心中的神做这样一个生灵的守护者：他是男子汉，年岁成熟，从事公共事务，是一个罗马人，一个统治者，他已经坚守岗位，像一个等待着召他离开人世的信号的人，随时准备动身，既不需要誓言，也不需要任何人的作证。还要愉快，不要寻求外来的帮助，也不要寻求别人给予的安宁。所以，一个人必须自己挺立，而不是靠别人扶着挺立。

6. If thou findest in human life anything better than justice, truth, temperance, fortitude, and, in a word, anything better than thy own mind's self-satisfaction in the things which it enables thee to do according to right reason, and in the condition that is assigned to thee without thy own choice; if, I say, thou seest anything better than this, turn to it with all thy soul, and enjoy that which thou hast found to be the best. But if nothing appears to be better than the Deity which is planted in thee, which has subjected to itself all thy appetites, and carefully examines all the impressions, and, as Socrates said, has detached itself from the persuasions of sense, and has submitted itself to the gods, and cares for mankind; if thou findest everything else smaller and of less value than this, give place to nothing else, for if thou dost once diverge and incline to it, thou wilt no longer without distraction be able to give the preference to that good thing which is thy proper possession and thy own; for it is not right that anything of any other kind, such as praise from the many, or power, or enjoyment of pleasure, should come into competition with that which is rationally and politically or, practically good. All these things, even though they may seem to adapt themselves to the better things in a small degree, obtain the superiority all at once, and carry us away. But do thou, I say, simply and freely choose the better, and hold to it.—But that which is useful is the better.—Well, then, if it is useful to thee as a rational being, keep to it; but if it is only useful to thee as an animal, say so, and maintain thy judgment without arrogance: only take care that thou makest the inquiry by a sure method.

6. 如果你在人生中发现了比正义、真理、节制、勇敢更好的东西，总而言之，比你自己的心灵在两件事上的自足更好的东西：一是在它使你按照正确理性所做的事情上，二是在不由你选择而分派给你的境遇上；我是说，如果你看到了比这更好的东西，那就全心全意地转向它，享用你所发现的那最好的东西吧。但如果没有什么显得比植根于你内心的那位神更好，它已经使你的一切欲求服从于它，仔细审察一切印象，并且像苏格拉底所说的，已经使自己摆脱了感官的诱惑，已经顺服于众神，并且关心人类；如果你发现其他一切都比它更渺小、更没有价值，那就不要给任何别的东西让出位置；因为你一旦偏离了它、倾向于别的东西，你就再也不能毫不分心地把首位给予那属于你本分、属于你自己的善了；因为任何别种的东西，比如众人的称赞、权力或享乐，都不应当与那在理性上、在公民生活上或者说在实践上是善的东西相竞争。所有这些东西，即使看上去在小的程度上与那些更好的东西相适应，也会一下子占了上风，把我们卷走。所以，我说，你要单纯而自由地选择那更好的，并且坚持它。——可是有用的才是更好的。——好吧，如果它对作为有理性者的你是有用的，那就坚持它；但如果它只是对作为动物的你有用，那就照直说出来，不带傲慢地坚持你的判断：只是要当心，你要用可靠的方法去探究。

7. Never value anything as profitable to thyself which shall compel thee to break thy promise, to lose thy self-respect, to hate any man, to suspect, to curse, to act the hypocrite, to desire anything which needs walls and curtains: for he who has preferred to everything else his own intelligence and daemon and the worship of its excellence, acts no tragic part, does not groan, will not need either solitude or much company; and, what is chief of all, he will live without either pursuing or flying from death; but whether for a longer or a shorter time he shall have the soul enclosed in the body, he cares not at all: for even if he must depart immediately, he will go as readily as if he were going to do anything else which can be done with decency and order; taking care of this only all through life, that his thoughts turn not away from anything which belongs to an intelligent animal and a member of a civil community.

7. 永远不要把任何会迫使你背弃诺言、丧失自尊、憎恨别人、猜疑、诅咒、伪善、或渴求某种需要墙壁和帘幕遮掩的东西的事物，看作对你有利。因为一个人如果把自己的理智、自己的神灵以及对它的卓越的崇敬看得高于一切，他就不会演悲剧，不会呻吟，既不需要孤独，也不需要很多人陪伴；而最重要的是，他活着既不追逐死亡，也不逃避死亡；至于他的灵魂被封闭在身体里的时间是长是短，他毫不在意；因为即使他必须立刻离去，他也会欣然而去，就像去做任何一件能体面而有条理地去做的事一样；他一生只关心这一件事：他的思想不要背离任何属于一个有理智的生灵、一个公民共同体的成员的东西。

8. In the mind of one who is chastened and purified thou wilt find no corrupt matter, nor impurity, nor any sore skinned over. Nor is his life incomplete when fate overtakes him, as one may say of an actor who leaves the stage before ending and finishing the play. Besides, there is in him nothing servile, nor affected, nor too closely bound to other things, nor yet detached from other things, nothing worthy of blame, nothing which seeks a hiding-place.

8. 在一个经过磨炼、得到净化的人的心里，你找不到任何腐坏的东西，找不到任何不洁，也找不到任何表面结了痂的疮。命运追上他的时候，他的一生也不是不完整的，不像人们说一个演员在戏还没有演完、还没有收场之前就离开了舞台那样。此外，他身上没有任何卑屈的东西，没有做作，不过分依附于别的事物，也不与别的事物相隔绝，没有什么该受责备的，也没有什么要找地方躲藏的。

9. Reverence the faculty which produces opinion. On this faculty it entirely depends whether there shall exist in thy ruling part any opinion inconsistent with nature and the constitution of the rational animal. And this faculty promises freedom from hasty judgment, and friendship towards men, and obedience to the gods.

9. 要尊重那产生看法的能力。你的主导部分中是否会出现与自然、与有理性的生灵的构造不相符的看法，完全取决于这种能力。而这种能力许诺的，是不轻率判断，是对人的友爱，是对众神的顺从。

10. Throwing away then all things, hold to these only which are few; and besides, bear in mind that every man lives only this present time, which is an indivisible point, and that all the rest of his life is either past or it is uncertain. Short then is the time which every man lives; and small the nook of the earth where he lives; and short too the longest posthumous fame, and even this only continued by a succession of poor human beings, who will very soon die, and who know not even themselves, much less him who died long ago.

10. 那么，抛开其他一切，只持守这少数几件事；还要记住，每个人只活在当下这一刻，它是一个不可分割的点，他生命的其余部分，要么已经过去，要么尚未可知。所以每个人活着的时间是短的；他所住的大地一隅是小的；即便是身后最长久的名声也是短的，而且只靠一代又一代可怜的凡人传下去，他们很快也会死去，连自己都不认识，更不用说认识那个早已死去的人了。

11. To the aids which have been mentioned let this one still be added: Make for thyself a definition or description of the thing which is presented to thee, so as to see distinctly what kind of a thing it is in its substance, in its nudity, in its complete entirety, and tell thyself its proper name, and the names of the things of which it has been compounded, and into which it will be resolved. For nothing is so productive of elevation of mind as to be able to examine methodically and truly every object which is presented to thee in life, and always to look at things so as to see at the same time what kind of universe this is, and what kind of use everything performs in it, and what value everything has with reference to the whole, and what with reference to man, who is a citizen of the highest city, of which all other cities are like families; what each thing is, and of what it is composed, and how long it is the nature of this thing to endure which now makes an impression on me, and what virtue I have need of with respect to it, such as gentleness, manliness, truth, fidelity, simplicity, contentment, and the rest. Wherefore, on every occasion a man should say: This comes from god; and this is according to the apportionment and spinning of the thread of destiny, and such-like coincidence and chance; and this is from one of the same stock, and a kinsman and partner, one who knows not, however, what is according to his nature. But I know; for this reason I behave towards him according to the natural law of fellowship with benevolence and justice. At the same time, however, in things indifferent I attempt to ascertain the value of each.

11. 在前面提到的种种助力之外，再加上这一条：对呈现在你面前的事物，给自己下一个定义，或作一番描述，好清楚地看出它在实质上、在赤裸的状态中、在完整的全体中是怎样一种东西；并且对自己说出它本来的名字，说出它由之组成、又将分解成的那些东西的名字。因为没有什么比这更能使心灵升华了：能有条理地、如实地审察生活中呈现在你面前的每一个对象，并且总是这样看待事物，同时看出这是怎样一个宇宙，每一样东西在其中起着怎样的作用，每一样东西对于整体有什么价值，对于人又有什么价值；而人是那最高城邦的公民，其他一切城邦都不过像那城邦里的家庭。还要看出每一样东西是什么，由什么组成，这个此刻给我留下印象的东西，按其本性能存续多久，我对它需要哪一种美德，比如温和、勇敢、真诚、忠信、单纯、知足，以及其余种种。所以，在每一个场合，一个人都应当说：这是来自神的；这是按照命运之线的分派与纺织，以及诸如此类的巧合与机缘而来的；这是来自一个同族的人，一个亲人、一个伙伴，只是他不知道什么是合乎他本性的。但我知道；所以我按照友爱的自然法则，以善意和公正对待他。同时，在那些无所谓好坏的事情上，我也设法弄清每一样的价值。

12. If thou workest at that which is before thee, following right reason seriously, vigorously, calmly, without allowing anything else to distract thee, but keeping thy divine part pure, as if thou shouldst be bound to give it back immediately; if thou holdest to this, expecting nothing, fearing nothing, but satisfied with thy present activity according to nature, and with heroic truth in every word and sound which thou utterest, thou wilt live happy. And there is no man who is able to prevent this.

12. 如果你做着摆在面前的事，认真、有力、平静地遵循正确的理性，不让任何别的东西使你分心，而是保持你身上那神圣的部分纯洁，仿佛你必须立刻把它交还回去；如果你坚持这一点，无所期待，无所畏惧，只满足于你眼下合乎自然的活动，满足于你说出的每一个字、每一个声音里那英雄般的真实，你就会活得幸福。而没有人能阻止这一点。

13. As physicians have always their instruments and knives ready for cases which suddenly require their skill, so do thou have principles ready for the understanding of things divine and human, and for doing everything, even the smallest, with a recollection of the bond which unites the divine and human to one another. For neither wilt thou do anything well which pertains to man without at the same time having a reference to things divine; nor the contrary.

13. 正如医生总是把器械和刀子准备好，以应付突然需要他们医术的病例，你也要把原则准备好，用来理解神与人的事物，用来做每一件事，哪怕是最小的事，都要记得那把神与人彼此联结在一起的纽带。因为凡属于人的事，你若不同时想到神圣的事物，就做不好；反过来也一样。

14. No longer wander at hazard; for neither wilt thou read thy own memoirs, nor the acts of the ancient Romans and Hellenes, and the selections from books which thou wast reserving for thy old age. Hasten then to the end which thou hast before thee, and, throwing away idle hopes, come to thy own aid, if thou carest at all for thyself, while it is in thy power.

14. 不要再随意漂泊了；因为你既不会去读你自己的回忆录，也不会去读古罗马人和希腊人的事迹，也不会去读你留着准备晚年读的那些书籍摘抄了。那就赶紧奔向你面前的终点吧，抛开无益的希望，趁你还有能力，如果你还多少关心自己的话，就来救助你自己吧。

15. They know not how many things are signified by the words stealing, sowing, buying, keeping quiet, seeing what ought to be done; for this is not effected by the eyes, but by another kind of vision.

15. 他们不知道“偷窃”“播种”“购买”“保持安静”“看清什么该做”这些词意味着多少东西；因为这不是靠眼睛做到的，而是靠另一种视力。

16. Body, soul, intelligence: to the body belong sensations, to the soul appetites, to the intelligence principles. To receive the impressions of forms by means of appearances belongs even to animals; to be pulled by the strings of desire belongs both to wild beasts and to men who have made themselves into women, and to a Phalaris and a Nero: and to have the intelligence that guides to the things which appear suitable belongs also to those who do not believe in the gods, and who betray their country, and do their impure deeds when they have shut the doors. If then everything else is common to all that I have mentioned, there remains that which is peculiar to the good man, to be pleased and content with what happens, and with the thread which is spun for him; and not to defile the divinity which is planted in his breast, nor disturb it by a crowd of images, but to preserve it tranquil, following it obediently as a god, neither saying anything contrary to the truth, nor doing anything contrary to justice. And if all men refuse to believe that he lives a simple, modest, and contented life, he is neither angry with any of them, nor does he deviate from the way which leads to the end of life, to which a man ought to come pure, tranquil, ready to depart, and without any compulsion perfectly reconciled to his lot.

16. 身体、灵魂、理智：感觉属于身体，欲求属于灵魂，原则属于理智。通过表象接受形式的印象，连动物也能做到；被欲望的线牵着走，是野兽和那些把自己变得女人气的人、是法拉里斯和尼禄所共有的；而拥有能引导人走向那些看似合宜之事的理智，也是那些不信众神、背叛祖国、关起门来干不洁之事的人所共有的。那么，如果其他一切都是我所提到的这些人所共有的，剩下的就是好人所特有的东西了：对发生的事、对为他纺好的命运之线感到愉快和满足；不玷污植根于他胸中的神性，不用一大群纷乱的影像去扰乱它，而是保持它的宁静，把它当作神来顺从地追随，既不说任何违背真理的话，也不做任何违背正义的事。即使所有的人都不相信他过着一种单纯、谦逊、知足的生活，他也不对他们中的任何一个生气，也不偏离那条通向生命终点的道路；一个人应当纯洁、宁静、随时准备离去、毫不勉强地完全安于自己的命运，走到那个终点。

Book IV卷四#

That which rules within, when it is according to nature, is so affected with respect to the events which happen, that it always easily adapts itself to that which is possible and is presented to it. For it requires no definite material, but it moves towards its purpose, under certain conditions, however; and it makes a material for itself out of that which opposes it, as fire lays hold of what falls into it, by which a small light would have been extinguished; but when the fire is strong, it soon appropriates to itself the matter which is heaped on it, and consumes it, and rises higher by means of this very material.

我们内心那主宰的部分，当它合乎自然的时候，面对发生的种种事情，总能轻易地使自己适应那可能的、摆在它面前的东西。因为它并不要求某种确定的材料，而是朝着它的目的前进，虽然是在一定的条件下；它还把阻碍它的东西变成自己的材料，就像火抓住落进它里面的东西：一盏小灯会被这些东西压灭，但火势旺盛的时候，它很快就把堆在上面的东西化为己有，把它烧尽，并且正是借着这些材料升得更高。

2. Let no act be done without a purpose, nor otherwise than according to the perfect principles of art.

2. 不做没有目的的事，也不以不合技艺之完善原则的方式做事。

3. Men seek retreats for themselves, houses in the country, sea-shores, and mountains; and thou too art wont to desire such things very much. But this is altogether a mark of the most common sort of men, for it is in thy power whenever thou shalt choose to retire into thyself. For nowhere either with more quiet or more freedom from trouble does a man retire than into his own soul, particularly when he has within him such thoughts that by looking into them he is immediately in perfect tranquillity; and I affirm that tranquillity is nothing else than the good ordering of the mind. Constantly then give to thyself this retreat, and renew thyself; and let thy principles be brief and fundamental, which, as soon as thou shalt recur to them, will be sufficient to cleanse the soul completely, and to send thee back free from all discontent with the things to which thou returnest. For with what art thou discontented? With the badness of men? Recall to thy mind this conclusion, that rational animals exist for one another, and that to endure is a part of justice, and that men do wrong involuntarily; and consider how many already, after mutual enmity, suspicion, hatred, and fighting, have been stretched dead, reduced to ashes; and be quiet at last.—But perhaps thou art dissatisfied with that which is assigned to thee out of the universe.—Recall to thy recollection this alternative; either there is providence or atoms fortuitous concurrence of things; or remember the arguments by which it has been proved that the world is a kind of political community and be quiet at last.—But perhaps corporeal things will still fasten upon thee.—Consider then further that the mind mingles not with the breath, whether moving gently or violently, when it has once drawn itself apart and discovered its own power, and think also of all that thou hast heard and assented to about pain and pleasure and be quiet at last.—But perhaps the desire of the thing called fame will torment thee.—See how soon everything is forgotten, and look at the chaos of infinite time on each side of the present, and the emptiness of applause, and the changeableness and want of judgment in those who pretend to give praise, and the narrowness of the space within which it is circumscribed and be quiet at last. For the whole earth is a point, and how small a nook in it is this thy dwelling, and how few are there in it, and what kind of people are they who will praise thee.

3. 人们为自己寻找隐居之所，乡间的房屋、海滨、山岭；你也常常非常渴望这些东西。但这完全是最平庸的人的标志，因为只要你愿意，你随时都可以退回到你自己里面。一个人退隐到哪里，都不如退回到自己的灵魂里更安静、更不受打扰，特别是当他心中有这样一些思想，只要向里一看，立刻就处于完全的宁静之中；而我断言，宁静不是别的，就是心灵的井然有序。那么，要常常给自己这样的退隐，使自己焕然一新；让你的原则简短而根本，你一回到它们那里，就足以把灵魂彻底洗净，再把你送回去，对你所回到的事物不再有任何不满。你对什么不满呢？对人的恶劣吗？那就想起这个结论：有理性的生灵是为彼此而存在的，忍耐是正义的一部分，人做错事并非出于本意；再想想有多少人，在彼此敌视、猜疑、仇恨、争斗之后，已经倒下、化为灰烬；那就终于安静下来吧。——但也许你对宇宙分派给你的那一份不满。——那就回想这个选择：要么有天意，要么只有原子、只有偶然的聚合；或者回想那些论证，它们证明了世界是一种城邦；那就终于安静下来吧。——但也许肉体的事情仍会缠住你。——那就再想一想：心灵一旦退出来、发现了自己的力量，就不再与呼吸相混，不论那呼吸是平缓还是急促；再想一想你听过并且赞同过的关于痛苦与快乐的一切道理；那就终于安静下来吧。——但也许对所谓名声的渴望会折磨你。——看看一切被遗忘得有多快，看看当下两侧那无限时间的混沌，看看喝彩的空虚，看看那些自命褒扬别人的人如何善变、如何缺乏判断，看看名声被圈定的范围有多狭窄；那就终于安静下来吧。因为整个大地不过是一个点，你所住的这一角又是其中多小的一块，这里又有多少人，而那些将要称赞你的，又是怎样的人。

This then remains: Remember to retire into this little territory of thy own, and above all do not distract or strain thyself, but be free, and look at things as a man, as a human being, as a citizen, as a mortal. But among the things readiest to thy hand to which thou shalt turn, let there be these, which are two. One is that things do not touch the soul, for they are external and remain immovable; but our perturbations come only from the opinion which is within. The other is that all these things, which thou seest, change immediately and will no longer be; and constantly bear in mind how many of these changes thou hast already witnessed. The universe is transformation: life is opinion.

那么，剩下的就是这个：记住退回到你自己这一小块领地里来，尤其不要分心，不要勉强自己，而要自由，要像一个男人、一个人、一个公民、一个终有一死者那样看待事物。在你随手可以取用的东西里，要有这两样。其一，事物并不触及灵魂，因为它们在外面，静止不动；我们的烦扰只来自内心的看法。其二，你所看见的这一切，转眼就会改变，不复存在；要常常记住，你已经亲眼见过多少这样的变化。宇宙即变化；人生即看法。

4. If our intellectual part is common, the reason also, in respect of which we are rational beings, is common: if this is so, common also is the reason which commands us what to do, and what not to do; if this is so, there is a common law also; if this is so, we are fellow-citizens; if this is so, we are members of some political community; if this is so, the world is in a manner a state. For of what other common political community will any one say that the whole human race are members? And from thence, from this common political community, comes also our very intellectual faculty and reasoning faculty and our capacity for law; or whence do they come? For as my earthly part is a portion given to me from certain earth, and that which is watery from another element, and that which is hot and fiery from some peculiar source (for nothing comes out of that which is nothing, as nothing also returns to non-existence), so also the intellectual part comes from some source.

4. 如果我们的理智部分是共有的，那么使我们成为有理性者的理性也是共有的；如果是这样，那么命令我们做什么、不做什么的理性也是共有的；如果是这样，那么也就有一种共同的法律；如果是这样，我们就是同胞公民；如果是这样，我们就是某个政治共同体的成员；如果是这样，世界在某种意义上就是一个国家。因为除此之外，还有什么别的共同的政治共同体，能让人说整个人类都是它的成员呢？而我们的理智能力、推理能力和我们守法的能力，也正是从那里、从这个共同的政治共同体来的；不然它们还能从哪里来呢？因为正如我身上属于泥土的部分，是从某处泥土分给我的一份，属于水的部分来自另一种元素，那热的、属火的部分来自某个特有的源头（因为没有什么是从无中产生的，也没有什么会归于虚无），理智的部分也同样来自某个源头。

5. Death is such as generation is, a mystery of nature; composition out of the same elements, and a decomposition into the same; and altogether not a thing of which any man should be ashamed, for it is not contrary to the nature of a reasonable animal, and not contrary to the reason of our constitution.

5. 死亡和出生一样，是自然的一个奥秘：由同样的元素组合起来，又分解成同样的元素；总之，这不是任何人应当引以为耻的事，因为它既不违背一个有理性的生灵的本性，也不违背我们自身构造的道理。

6. It is natural that these things should be done by such persons, it is a matter of necessity; and if a man will not have it so, he will not allow the fig-tree to have juice. But by all means bear this in mind, that within a very short time both thou and he will be dead; and soon not even your names will be left behind.

6. 这样的人做出这样的事，是很自然的，是出于必然；谁要是不愿意这样，那就等于不许无花果树有汁液。但无论如何要记住，在很短的时间之内，你和他都会死去；不久以后，连你们的名字也不会留下。

7. Take away thy opinion, and then there is taken away the complaint, "I have been harmed." Take away the complaint, "I have been harmed," and the harm is taken away.

7. 去掉你的看法，那么“我受到了伤害”这句怨言也就去掉了。去掉“我受到了伤害”这句怨言，伤害也就去掉了。

8. That which does not make a man worse than he was, also does not make his life worse, nor does it harm him either from without or from within.

8. 凡不使一个人比原来更坏的，也就不使他的生活更坏，无论从外面还是从里面，都不伤害他。

9. The nature of that which is universally useful has been compelled to do this.

9. 那普遍有益之物的本性，不得不这样做。

10. Consider that everything which happens, happens justly, and if thou observest carefully, thou wilt find it to be so. I do not say only with respect to the continuity of the series of things, but with respect to what is just, and as if it were done by one who assigns to each thing its value. Observe then as thou hast begun; and whatever thou doest, do it in conjunction with this, the being good, and in the sense in which a man is properly understood to be good. Keep to this in every action.

10. 要想到，凡发生的事，都是公正地发生的；如果你仔细观察，就会发现确实如此。我不只是就事物前后相续的连贯而言，而是就什么是公正而言，仿佛这是由一位给每样东西分派其价值的人所做的。那就像你已经开始的那样观察下去吧；无论做什么，都要把它和这一点结合起来：做一个好人，而且是在“好人”一词真正被理解的那种意义上。在每一个行动中都坚持这一点。

11. Do not have such an opinion of things as he has who does thee wrong, or such as he wishes thee to have, but look at them as they are in truth.

11. 不要用那个冤枉你的人看待事物的方式去看待事物，也不要用他希望你看待的方式去看待，而要按照它们真实的样子去看。

12. A man should always have these two rules in readiness; the one to do only whatever the reason of the ruling and legislating faculty may suggest for the use of men; the other, to change thy opinion, if there is any one at hand who sets thee right and moves thee from any opinion. But this change of opinion must proceed only from a certain persuasion, as of what is just or of common advantage, and the like, not because it appears pleasant or brings reputation.

12. 一个人应当时时准备好这两条规则：其一，只做那主宰和立法的能力的理性为人类的益处所提示的事；其二，如果身边有人纠正你，使你放弃某个看法，那就改变你的看法。但这种看法的改变，必须只出于某种信服，比如信服什么是公正的、什么对大家有益，以及诸如此类的东西，而不是因为它看起来令人愉快，或者能带来名声。

13. Hast thou reason? I have.—Why then dost not thou use it? For if this does its own work, what else dost thou wish?

13. 你有理性吗？我有。——那你为什么不用它呢？因为只要它在做它自己的工作，你还想要什么别的呢？

14. Thou hast existed as a part. Thou shalt disappear in that which produced thee; but rather thou shalt be received back into its seminal principle by transmutation.

14. 你作为一个部分而存在过。你将消失在那产生你的东西里；或者不如说，你将通过转化，被收回到它那孕育万物的理性里去。

15. Many grains of frankincense on the same altar: one falls before, another falls after; but it makes no difference.

15. 同一座祭坛上的许多颗乳香：一颗先落下去，另一颗后落下去；但这没有什么分别。

16. Within ten days thou wilt seem a god to those to whom thou art now a beast and an ape, if thou wilt return to thy principles and the worship of reason.

16. 如果你回到你的原则、回到对理性的崇敬上来，那么在十天之内，那些现在把你看作野兽和猴子的人，就会把你看作一位神。

17. Do not act as if thou wert going to live ten thousand years. Death hangs over thee. While thou livest, while it is in thy power, be good.

17. 不要像你还要活一万年那样行事。死亡悬在你的头上。趁你还活着，趁你还有能力，做一个好人。

18. How much trouble he avoids who does not look to see what his neighbor says or does or thinks, but only to what he does himself, that it may be just and pure; or, as Agathon says, look not round at the depraved morals of others, but run straight along the line without deviating from it.

18. 一个人不去看邻人在说什么、做什么、想什么，只看他自己在做什么，好让它公正而纯洁，他能省去多少麻烦啊；或者，像阿伽通所说的，不要东张西望地去看别人败坏的品行，而要沿着那条线笔直地跑下去，不偏离它。

19. He who has a vehement desire for posthumous fame does not consider that every one of those who remember him will himself also die very soon; then again also they who have succeeded them, until the whole remembrance shall have been extinguished as it is transmitted through men who foolishly admire and perish. But suppose that those who will remember are even immortal, and that the remembrance will be immortal, what then is this to thee? And I say not what is it to the dead, but what is it to the living? What is praise, except indeed so far as it has a certain utility? For thou now rejectest unseasonably the gift of nature, clinging to something else....

19. 一个强烈渴望身后名声的人没有想到，每一个记得他的人自己也很快就会死去；然后接替他们的人也会死去，直到所有的记忆，在一代代愚蠢地仰慕而又死去的人中间传递，最终完全熄灭。但就算那些会记得你的人是不朽的，那记忆也是不朽的，这对你又有什么意义呢？我不是说这对死者有什么意义，而是说对活着的人有什么意义？称赞是什么呢，除非它确实有某种用处？因为你现在不合时宜地抛开了自然的馈赠，却去抓住别的什么东西……

20. Everything which is in any way beautiful is beautiful in itself, and terminates in itself, not having praise as part of itself. Neither worse then nor better is a thing made by being praised. I affirm this also of the things which are called beautiful by the vulgar, for example, material things and works of art. That which is really beautiful has no need of anything; not more than law, not more than truth, not more than benevolence or modesty. Which of these things is beautiful because it is praised, or spoiled by being blamed? Is such a thing as an emerald made worse than it was, if it is not praised? or gold, ivory, purple, a lyre, a little knife, a flower, a shrub?

20. 凡以某种方式是美的东西，本身就是美的，它的美在它自身之内完成，称赞并不是它的一部分。所以，一样东西不会因为被称赞而变得更坏或更好。对于那些被俗人称为美的东西，比如物质的东西和艺术作品，我也这样断言。真正美的东西什么也不需要；正如法律、真理、仁慈或谦逊不需要什么一样。这些东西中，哪一样是因为被称赞才美、因为被指责就毁了的呢？一块绿宝石不被称赞，就会比原来更差吗？还有黄金、象牙、紫袍、一把七弦琴、一把小刀、一朵花、一株灌木呢？

21. If souls continue to exist, how does the air contain them from eternity?—But how does the earth contain the bodies of those who have been buried from time so remote? For as here the mutation of these bodies after a certain continuance, whatever it may be, and their dissolution, make room for other dead bodies, so the souls which are removed into the air after subsisting for some time are transmuted and diffused, and assume a fiery nature by being received into the seminal intelligence of the universe, and in this way make room for the fresh souls which come to dwell there. And this is the answer which a man might give on the hypothesis of souls continuing to exist. But we must not only think of the number of bodies which are thus buried, but also of the number of animals which are daily eaten by us and the other animals. For what a number is consumed, and thus in a manner buried in the bodies of those who feed on them! And nevertheless this earth receives them by reason of the changes of these bodies into blood, and the transformations into the aerial or the fiery element.

21. 如果灵魂继续存在，空气怎么能自永恒以来容纳它们呢？——可是大地又怎么能容纳那些从极遥远的年代以来就埋葬的人的身体呢？正如在这里，这些身体在存续了一段时间之后，不论多久，发生变化、分解开来，为别的尸体腾出地方；同样，那些被移到空气中的灵魂，存续了一段时间之后，也会被转化、被消散，被收进宇宙那孕育万物的理智之中，从而具有火的本性，以这种方式为新来居住的灵魂腾出地方。这就是在灵魂继续存在的假设下，一个人可能给出的回答。但我们不仅要想到这样被埋葬的身体的数目，还要想到每天被我们和其他动物吃掉的动物的数目。因为有多少被消耗掉，就这样在某种意义上被埋葬在吃它们的那些身体里啊！然而这大地还是容纳了它们，因为这些身体变成了血，又转化成了气或火的元素。

What is the investigation into the truth in this matter? The division into that which is material and that which is the cause of form the formal, (vii. 29.)

在这件事上，探究真理的方法是什么呢？就是把它分为质料的部分和作为形式之原因的部分（参见卷七第 29 节）。

22. Do not be whirled about, but in every movement have respect to justice, and on the occasion of every impression maintain the faculty of comprehension or understanding.

22. 不要被卷得团团转，而要在每一个动作中都顾及正义，在每一个印象出现的时候都保持领会或理解的能力。

23. Everything harmonizes with me, which is harmonious to thee, O Universe. Nothing for me is too early nor too late, which is in due time for thee. Everything is fruit to me which thy seasons bring, O Nature: from thee are all things, in thee are all things, to thee all things return. The poet says, Dear city of Cecrops; and wilt not thou say, Dear city of Zeus?

23. 宇宙啊，凡与你和谐的，也都与我和谐。凡对你来说正当其时的，对我来说就不太早，也不太迟。自然啊，你的季节带来的一切，对我都是果实：万物出于你，万物在于你，万物归于你。诗人说：“刻克洛普斯亲爱的城！”你难道不说：“宙斯亲爱的城”吗？

24. Occupy thyself with few things, says the philosopher, if thou wouldst be tranquil.—But consider if it would not be better to say, Do what is necessary, and whatever the reason of the animal which is naturally social requires, and as it requires. For this brings not only the tranquillity which comes from doing well, but also that which comes from doing few things. For the greatest part of what we say and do being unnecessary, if a man takes this away, he will have more leisure and less uneasiness. Accordingly, on every occasion a man should ask himself, Is this one of the unnecessary things? Now a man should take away not only unnecessary acts, but also unnecessary thoughts, for thus superfluous acts will not follow after.

24. 那位哲学家说，如果你想得到宁静，就少做几件事。——但想一想，这样说是不是更好：做必要的事，做那天生合群的生灵的理性所要求的事，并且按照它所要求的方式去做。因为这不仅带来把事做好所得的宁静，还带来少做事所得的宁静。因为我们所说所做的，大部分都是不必要的，一个人如果把这些去掉，就会有更多的闲暇，更少的不安。所以，一个人在每一个场合都应当问自己：这是不是不必要的事？一个人不仅要去掉不必要的行为，还要去掉不必要的念头，因为这样，多余的行为也就不会随之而来了。

25. Try how the life of the good man suits thee, the life of him who is satisfied with his portion out of the whole, and satisfied with his own just acts and benevolent disposition.

25. 试一试好人的生活是否适合你：他满足于从整体中分给他的那一份，满足于自己公正的行为和仁慈的心性。

26. Hast thou seen those things? Look also at these. Do not disturb thyself. Make thyself all simplicity. Does any one do wrong? It is to himself that he does the wrong. Has anything happened to thee? Well; out of the universe from the beginning everything which happens has been apportioned and spun out to thee. In a word, thy life is short. Thou must turn to profit the present by the aid of reason and justice. Be sober in thy relaxation.

26. 你见过那些事吗？也看看这些吧。不要扰乱自己。让自己全然单纯。有人做了错事吗？他是对他自己做了错事。有什么事落到你身上了吗？好；凡发生的事，都是从一开始就从宇宙中分派给你、为你纺定了的。一句话，你的生命是短暂的。你必须借助理性和正义，好好利用当下。在松弛的时候也要保持清醒。

27. Either it is a well-arranged universe or a chaos huddled together, but still a universe. But can a certain order subsist in thee, and disorder in the All? And this too when all things are so separated and diffused and sympathetic.

27. 要么是一个安排得井井有条的宇宙，要么是一团胡乱堆在一起的混沌，但它仍是一个宇宙。难道你身上能有某种秩序存在，而万有之中却是一片无序吗？何况万物又是这样彼此分离、彼此弥散，却又彼此感应。

28. A black character, a womanish character, a stubborn character, bestial, childish, animal, stupid, counterfeit, scurrilous, fraudulent, tyrannical.

28. 阴险的品性，女人气的品性，执拗的品性，野蛮的、幼稚的、兽性的、愚蠢的、虚伪的、下流的、奸诈的、专横的。

29. If he is a stranger to the universe who does not know what is in it, no less is he a stranger who does not know what is going on in it. He is a runaway, who flies from social reason; he is blind, who shuts the eyes of the understanding; he is poor, who has need of another, and has not from himself all things which are useful for life. He is an abscess on the universe who withdraws and separates himself from the reason of our common nature through being displeased with the things which happen, for the same nature produces this, and has produced thee too: he is a piece rent asunder from the state, who tears, his own soul from that of reasonable animals, which is one.

29. 一个人不知道宇宙中有什么，他就是宇宙的陌生人；一个人不知道宇宙中正在发生什么，他同样是宇宙的陌生人。逃离合群之理性的人，是逃亡者；闭上理解之眼的人，是瞎子；需要依赖别人、不能从自身得到生活所需的一切的人，是穷人。一个因为不满于发生的事、就使自己退出并脱离我们共同本性之理性的人，是宇宙身上的一个脓疮，因为产生这些事的是同一个本性，它也产生了你；一个把自己的灵魂从有理性者那唯一的灵魂上撕下来的人，是从国家身上扯下来的一块碎片。

30. The one is a philosopher without a tunic, and the other without a book: here is another half naked: Bread I have not, he says, and I abide by reason—and I do not get the means of living out of my learning, and I abide by my reason.

30. 这一个是没有长袍的哲学家，那一个是没有书的哲学家；这里还有一个半裸着身子的：他说，我没有面包，可我坚守着理性；——我也没有从我的学问中得到谋生之道，可我坚守着我的理性。

31. Love the art, poor as it may be, which thou hast learned, and be content with it; and pass through the rest of life like one who has intrusted to the gods with his whole soul all that he has, making thyself neither the tyrant nor the slave of any man.

31. 爱你学会的那门手艺吧，无论它多么微贱，并且满足于它；度过你余下的生命，要像一个已经全心全意把自己所有的一切都托付给众神的人那样，既不做任何人的暴君，也不做任何人的奴隶。

32. Consider, for example, the times of Vespasian. Thou wilt see all these things, people marrying, bringing up children, sick, dying, warring, feasting, trafficking, cultivating the ground, flattering, obstinately arrogant, suspecting, plotting, wishing for some to die, grumbling about the present, loving, heaping up treasure, desiring consulship, kingly power. Well, then, that life of these people no longer exists at all. Again, remove to the times of Trajan. Again, all is the same. Their life too is gone. In like manner view also the other epochs of time and of whole nations, and see how many after great efforts soon fell and were resolved into the elements. But chiefly thou shouldst think of those whom thou hast thyself known distracting themselves about idle things, neglecting to do what was in accordance with their proper constitution, and to hold firmly to this and to be content with it. And herein it is necessary to remember that the attention given to everything has its proper value and proportion. For thus thou wilt not be dissatisfied, if thou appliest thyself to smaller matters no further than is fit.

32. 比如，想一想韦斯巴芗的时代。你会看到所有这些事：人们结婚、养育孩子、生病、死去、打仗、宴饮、做买卖、种地、奉承、顽固地傲慢、猜疑、密谋、盼着某些人死、抱怨眼前、恋爱、积攒财宝、渴望执政官的职位和王权。好了，这些人的那种生活，如今已经全然不存在了。再看看图拉真的时代。又是一切照旧。他们的生活也已经过去了。同样地，再看看其他的时代、看看整个整个的民族，看看有多少人在一番巨大的努力之后，很快就倒下了，分解成了元素。但你尤其应当想一想那些你亲自认识的人，他们为无谓的事情分心，忽略了去做合乎他们本来构造的事，忽略了牢牢持守它、满足于它。在这里必须记住，对每一件事所付出的注意，都有它应有的价值和分寸。因为这样，如果你对较小的事情不超出适当的限度去用心，你就不会不满了。

33. The words which were formerly familiar are now antiquated: so also the names of those who were famed of old, are now in a manner antiquated, Camillus, Caeso, Volesus, Leonnatus, and a little after also Scipio and Cato, then Augustus, then also Hadrianus and Antoninus. For all things soon pass away and become a mere tale, and complete oblivion soon buries them. And I say this of those who have shone in a wondrous way. For the rest, as soon as they have breathed out their breath they are gone, and no man speaks of them. And, to conclude the matter, what is even an eternal remembrance? A mere nothing. What then is that about which we ought to employ our serious pains? This one thing, thoughts just, and acts social, and words which never lie, and a disposition which gladly accepts all that happens, as necessary, as usual, as flowing from a principle and source of the same kind.

33. 从前常用的词语，如今已经成了古语；同样，从前那些名人的名字，如今在某种意义上也成了古语：卡米卢斯、凯索、沃莱苏斯、莱昂纳图斯，稍后还有西庇阿和加图，然后是奥古斯都，然后还有哈德良和安东尼努斯。因为一切都很快消逝，变成一个故事，彻底的遗忘很快就把它们埋葬了。我说的还是那些曾经光彩夺目的人。至于其余的人，他们一咽气就消失了，没有人再提起他们。总而言之，即使是永恒的记忆，又是什么呢？不过是一场空。那么，我们应当认真用力的是什么呢？只有这一件：公正的思想，合群的行为，从不说谎的言语，以及一种乐于接受一切发生之事的心性，把它看作必然的，看作寻常的，看作从同一种原理、同一个源头流出来的。

34. Willingly give thyself up to Clotho one of the fates, allowing her to spin thy thread into whatever things she pleases.

34. 心甘情愿地把自己交给命运女神之一的克洛托，让她把你的线纺成她所愿意的任何东西吧。

35. Everything is only for a day, both that which remembers and that which is remembered.

35. 一切都只有一天，记忆者如此，被记忆者也如此。

36. Observe constantly that all things take place by change, and accustom thyself to consider that the nature of the universe loves nothing so much as to change the things which are and to make new things like them. For everything that exists is in a manner the seed of that which will be. But thou art thinking only of seeds which are cast into the earth or into a womb: but this is a very vulgar notion.

36. 要常常留意，万物都通过变化而发生；要使自己习惯于这样想：宇宙的本性最喜欢的，莫过于改变现有的事物，再造出与之相似的新事物。因为一切存在的东西，在某种意义上都是将要存在的东西的种子。可你只想到撒进土里或母腹中的种子；这是很粗浅的想法。

37. Thou wilt soon die, and thou art not yet simple, nor free from perturbations, nor without suspicion of being hurt by external things, nor kindly disposed towards all; nor dost thou yet place wisdom only in acting justly.

37. 你很快就要死了，可你还不单纯，还没有摆脱烦扰，还没有不再疑心外在的东西会伤害你，还没有对所有人都心怀善意；你也还没有把智慧只放在公正的行为上。

38. Examine men's ruling principles, even those of the wise, what kind of things they avoid, and what kind they pursue.

38. 审察人们的主导原则，即使是智者的主导原则，看看他们回避的是哪一类事，追求的又是哪一类事。

39. What is evil to thee does not subsist in the ruling principle of another; nor yet in any turning and mutation of thy corporeal covering. Where is it then? It is in that part of thee in which subsists the power of forming opinions about evils. Let this power then not form such opinions, and all is well. And if that which is nearest to it, the poor body, is cut, burnt, filled with matter and rottenness, nevertheless let the part which forms opinions about these things be quiet; that is, let it judge that nothing is either bad or good which can happen equally to the bad man and the good. For that which happens equally to him who lives contrary to nature and to him who lives according to nature, is neither according to nature nor contrary to nature.

39. 对你而言是恶的东西，并不存在于别人的主导原则之中；也不存在于你肉体外壳的任何变动和转化之中。那么它在哪里呢？它在你身上那个能对恶形成看法的部分里。那就让这种能力不要形成这样的看法吧，这样一切就都好了。即使离它最近的那个东西，那可怜的身体，被割、被烧、化脓、腐烂，也要让那对这些事形成看法的部分保持安静；也就是说，让它判断：凡能同样发生在坏人和好人身上的，既不是坏的，也不是好的。因为凡同样发生在违背自然而生活的人和顺应自然而生活的人身上的，既不是合乎自然的，也不是违背自然的。

40. Constantly regard the universe as one living being, having one substance and one soul; and observe how all things have reference to one perception, the perception of this one living being; and how all things act with one movement; and how all things are the co-operating causes of all things which exist; observe too the continuous spinning of the thread and the contexture of the web.

40. 要常常把宇宙看作一个活的存在，只有一个实体、一个灵魂；要看一切事物如何都归于一个知觉，即这一个活物的知觉；一切事物如何都以同一个运动在运行；一切事物如何都是一切存在之物的共同原因；也要看那线的不断纺织、那网的经纬交织。

41. Thou art a little soul bearing about a corpse, as Epictetus used to say (i. c. 19).

41. 你是一个背负着一具尸体的小小灵魂，正如爱比克泰德常说的那样（《讲谈录》卷一第 19 章）。

42. It is no evil for things to undergo change, and no good for things to subsist in consequence of change.

42. 事物经历变化，并不是恶；事物因变化而存续，也不是善。

43. Time is like a river made up of the events which happen, and a violent stream; for as soon as a thing has been seen, it is carried away, and another comes in its place, and this will be carried away too.

43. 时间好比一条由发生的事件汇成的河，一股湍急的水流；因为一件事一被看见，就被冲走了，另一件来到它的位置上，这一件也将被冲走。

44. Everything which happens is as familiar and well known as the rose in spring and the fruit in summer; for such is disease, and death, and calumny, and treachery, and whatever else delights fools or vexes them.

44. 凡发生的事，都像春天的玫瑰、夏天的果实一样寻常而熟悉；疾病、死亡、诽谤、背叛，以及其他一切使愚人欢喜或使愚人烦恼的事，都是如此。

45. In the series of things, those which follow are always aptly fitted to those which have gone before: for this series is not like a mere enumeration of disjointed things, which has only a necessary sequence, but it is a rational connection: and as all existing things are arranged together harmoniously, so the things which come into existence exhibit no mere succession, but a certain wonderful relationship (vi. 38; vii. 9; vii. 75, note).

45. 在事物的序列中，后来的总是与先前的恰当地相契合：因为这个序列不像一串互不相干的事物的简单罗列，只有一种必然的先后，而是一种合乎理性的联结；正如一切存在的事物被和谐地安排在一起，那些进入存在的事物所显示的，也不是单纯的相继，而是某种奇妙的亲缘关系（参见卷六第 38 节；卷七第 9 节；卷七第 75 节注）。

46. Always remember the saying of Heraclitus, that the death of earth is to become water, and the death of water is to become air, and the death of air is to become fire, and reversely. And think too of him who forgets whither the way leads, and that men quarrel with that with which they are most constantly in communion, the reason which governs the universe; and the things which they daily meet with seem to them strange: and consider that we ought not to act and speak as if we were asleep, for even in sleep we seem to act and speak; and that we ought not, like children who learn from their parents, simply to act and speak as we have been taught.

46. 要时时记住赫拉克利特的话：土的死亡是变成水，水的死亡是变成气，气的死亡是变成火，反过来也是一样。还要想一想那忘记了路通向哪里的人；想一想人们怎样与他们最经常相处的东西争吵，那就是统治宇宙的理性；而他们每天遇到的事物，在他们看来却是陌生的。还要想到，我们不应当像睡着了那样去做、去说，因为即使在睡梦中，我们也似乎在做、在说；我们也不应当像跟父母学话的孩子那样，只是照着别人教的去做、去说。

47. If any god told thee that thou shalt die to-morrow, or certainly on the day after to-morrow, thou wouldst not care much whether it was on the third day or on the morrow, unless thou wast in the highest degree mean-spirited; for how small is the difference! So think it no great thing to die after as many years as thou canst name rather than to-morrow.

47. 如果有哪位神告诉你，你明天就会死，或者最迟后天就会死，那么除非你是个极其卑怯的人，你不会太在意是后天还是明天，因为这区别是多么微小啊！同样，不要把在你能说出的那么多年以后死、而不是明天死，看作什么了不起的事。

48. Think continually how many physicians are dead after often contracting their eyebrows over the sick; and how many astrologers after predicting with great pretensions the deaths of others; and how many philosophers after endless discourses on death or immortality; how many heroes after killing thousands; and how many tyrants who have used their power over men's lives with terrible insolence, as if they were immortal; and how many cities are entirely dead, so to speak, Helice and Pompeii and Herculaneum, and others innumerable. Add to the reckoning all whom thou hast known, one after another. One man after burying another has been laid out dead, and another buries him; and all this in a short time. To conclude, always observe how ephemeral and worthless human things are, and what was yesterday a little mucus, to-morrow will be a mummy or ashes. Pass then through this little space of time conformably to nature, and end thy journey in content, just as an olive falls off when it is ripe, blessing nature who produced it, and thanking the tree on which it grew.

48. 要常常想一想：有多少医生，常常对着病人皱眉，自己却死了；有多少占星家，煞有介事地预言过别人的死期，自己却死了；有多少哲学家，对死亡或不朽发表过无数议论，自己却死了；有多少英雄，杀过成千上万的人，自己却死了；有多少暴君，仿佛自己是不朽的，以可怕的傲慢滥用他们掌握人命的权力，自己却死了；还有多少城市，可以说已经整个儿死了：赫利刻、庞贝、赫库兰尼姆，以及其他数不清的城市。再把你认识的人一个接一个都算进来。这个人埋葬了那个人，自己又被停尸，另一个人又来埋葬他；而这一切都发生在很短的时间里。总之，要时时看清人间的事物是多么短暂、多么不值一提：昨天还是一点黏液，明天就成了木乃伊或骨灰。那么，就顺应自然度过这一小段时间，满足地结束你的旅程吧，就像一颗成熟的橄榄落下来，祝福产生它的自然，感谢它生长于其上的那棵树。

49. Be like the promontory against which the waves continually break, but it stands firm and tames the fury of the water around it.

49. 要像那海岬，浪头不断拍击着它，它却屹立不动，驯服了周围的狂涛。

Unhappy am I because this has happened to me? Not so, but happy am I, though this has happened to me, because I continue free from pain, neither crushed by the present nor fearing the future. For such a thing as this might have happened to every man; but every man would not have continued free from pain on such an occasion. Why then is that rather a misfortune than this a good fortune? And dost thou in all cases call that a man's misfortune which is not a deviation from man's nature? And does a thing seem to thee to be a deviation from man's nature, when it is not contrary to the will of man's nature? Well, thou knowest the will of nature. Will then this which has happened prevent thee from being just, magnanimous, temperate, prudent, secure against inconsiderate opinions and falsehood; will it prevent thee from having modesty, freedom, and everything else, by the presence of which man's nature obtains all that is its own? Remember too on every occasion which leads thee to vexation to apply this principle; not that this is a misfortune, but that to bear it nobly is good fortune.

“我真不幸，因为这件事落到了我头上？”不是的，而是：我真幸运，虽然这件事落到了我头上，我却依然没有痛苦，既没有被眼前压垮，也不惧怕将来。因为这样的事可能发生在每个人身上，但不是每个人遇到这种事都能依然不受痛苦。那么，为什么那件事是不幸，而这件事不算幸运呢？凡不偏离人的本性的事，你都称之为人的不幸吗？一件事若不违背人的本性的意愿，在你看来会是偏离人的本性吗？好，你知道本性的意愿。那么，发生的这件事会妨碍你公正、宽宏、节制、审慎，不受轻率的意见与虚假的欺骗吗？会妨碍你保有谦逊、自由，以及其他一切吗？而人的本性正是凭着这些，得到它所固有的一切。每逢有事引你烦恼，也要记得运用这条原则：这不是不幸，而高贵地承受它，才是幸运。

50. It is a vulgar, but still a useful help towards contempt of death, to pass in review those who have tenaciously stuck to life. What more then have they gained than those who have died early? Certainly they lie in their tombs somewhere at last, Cadicianus, Fabius, Julianus, Lepidus, or any one else like them, who have carried out many to be buried, and then were carried out themselves. Altogether the interval is small between birth and death; and consider with how much trouble, and in company with what sort of people, and in what a feeble body, this interval is laboriously passed. Do not then consider life a thing of any value. For look to the immensity of time behind thee, and to the time which is before thee, another boundless space. In this infinity then what is the difference between him who lives three days and him who lives three generations?

50. 有一个办法虽然粗浅，却仍有助于轻视死亡：把那些死死抓住生命不放的人逐一回顾一遍。他们比那些早死的人多得了什么呢？他们最后肯定也躺在某处的坟墓里了：卡狄基亚努斯、法比乌斯、尤利安努斯、雷必达，或者任何像他们一样的人，他们送过许多人入葬，后来自己也被送去入葬。总之，从生到死的间隔是很短的；再想一想，这段间隔要经历多少辛劳，要和什么样的人为伍，要在多么虚弱的身体里艰难地度过。所以，不要把生命看作有多大价值的东西。看看你身后那无边无际的时间，再看看你面前的时间，又是一片无边的空间。在这无限之中，活三天的人和活三代的人，又有什么分别呢？

51. Always run to the short way; and the short way is the natural: accordingly say and do everything in conformity with the soundest reason. For such a purpose frees a man from trouble, and warfare, and all artifice and ostentatious display.

51. 永远走那条近路；而近路就是合乎自然的路：所以，说每一句话、做每一件事，都要合乎最健全的理性。因为这样的志向能使一个人摆脱烦恼和争斗，摆脱一切诡计和浮夸的炫耀。

Book V卷五#

In the morning when thou risest unwillingly, let this thought be present,—I am rising to the work of a human being. Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world? Or have I been made for this, to lie in the bed-clothes and keep myself warm?—But this is more pleasant.—Dost thou exist then to take thy pleasure, and not at all for action or exertion? Dost thou not see the little plants, the little birds, the ants, the spiders, the bees working together to put in order their several parts of the universe? And art thou unwilling to do the work of a human being, and dost thou not make haste to do that which, is according to thy nature? But it is necessary to take rest also.—It is necessary. However, Nature has fixed bounds to this too: she has fixed bounds to eating and drinking, and yet thou goest beyond these bounds, beyond what is sufficient; yet in thy acts it is not so, but thou stoppest short of what thou canst do. So thou lovest not thyself, for if thou didst, thou wouldst love thy nature and her will. But those who love their several arts exhaust themselves in working at them unwashed and without food; but thou valuest thy own nature less than the turner values the turning art, or the dancer the dancing art, or the lover of money values his money, or the vain-glorious man his little glory. And such men, when they have a violent affection to a thing, choose neither to eat nor to sleep rather than to perfect the things which they care for. But are the acts which concern society more vile in thy eyes and less worthy of thy labor?

清晨你不情愿起床时，要让这个念头在心里：我起来，是去做一个人的工作。我要去做我为之存在、为之被带到世上的事情，那我为什么还不满呢？难道我生来就是为了躺在被窝里取暖吗？——可这样更舒服啊。——那么你存在是为了享乐，而全然不是为了行动和努力吗？你没看见那些小草木、小鸟、蚂蚁、蜘蛛、蜜蜂，都在一起劳作，各自整顿着它们在宇宙中的那一部分吗？而你却不愿做一个人的工作，不赶紧去做合乎你本性的事吗？——可是也必须休息啊。——是必须。但自然也给休息定了界限：她给吃喝定了界限，你却越过这些界限，超过了足够的分量；而在行动上却不是这样，你连力所能及的都没做到。所以你并不爱你自己，因为你若爱自己，就会爱你的本性和她的意愿。那些热爱自己手艺的人，干起活来不洗不吃，累得筋疲力尽；而你看重自己的本性，还不如旋工看重旋木的手艺，舞者看重跳舞的技艺，爱钱的人看重他的钱，爱虚荣的人看重他那点小小的荣耀。这些人对一件事一旦有了强烈的爱好，宁可不吃不睡，也要把他们所关心的事做得完美。难道在你眼里，关乎社会的行动更卑贱、更不值得你付出劳动吗？

2. How easy it is to repel and to wipe away every impression which is troublesome or unsuitable, and immediately to be in all tranquillity.

2. 把每一个令人烦扰或不合宜的印象推开、抹去，立刻进入完全的宁静，这是多么容易啊。

3. Judge every word and deed which are according to nature to be fit for thee; and be not diverted by the blame which follows from any people, nor by their words, but if a thing is good to be done or said, do not consider it unworthy of thee. For those persons have their peculiar leading principle and follow their peculiar movement; which things do not thou regard, but go straight on, following thy own nature and the common nature; and the way of both is one.

3. 凡合乎自然的言行，都要判断为适合于你；不要因为随之而来的任何人的指责或议论而偏离；如果一件事是好的，值得去做、去说，就不要认为它配不上你。因为那些人有他们自己的主导原则，遵循他们自己的冲动；这些你不要去理会，而要笔直地向前走，遵循你自己的本性和共同的本性；而两者的道路是同一条。

4. I go through the things which happen according to nature until I shall fall and rest, breathing out my breath into that element out of which I daily draw it in, and falling upon that earth out of which my father collected the seed, and my mother the blood, and my nurse the milk; out of which during so many years I have been supplied with food and drink; which bears me when I tread on it and abuse it for so many purposes.

4. 我经历着合乎自然而发生的种种事情，直到我倒下、安息，把我的气息呼还给那每天供我吸入气息的元素，倒在那片大地上：我父亲从它那里聚集了种子，我母亲从它那里聚集了血液，我的乳母从它那里聚集了乳汁；这么多年来，我从它那里得到饮食；我在它上面行走，为了那么多的用途而滥用它，它却承载着我。

5. Thou sayest, Men cannot admire the sharpness of thy wits.—Be it so: but there are many other things of which thou canst not say, I am not formed for them by nature. Show those qualities then which are altogether in thy power, sincerity, gravity, endurance of labor, aversion to pleasure, contentment with thy portion and with few things, benevolence, frankness, no love of superfluity, freedom from trifling, magnanimity. Dost thou not see how many qualities thou art immediately able to exhibit, in which there is no excuse of natural incapacity and unfitness, and yet thou still remainest voluntarily below the mark? or art thou compelled through being defectively furnished by nature to murmur, and to be stingy, and to flatter, and to find fault with thy poor body, and to try to please men, and to make great display, and to be so restless in thy mind? No, by the gods; but thou mightest have been delivered from these things long ago. Only if in truth thou canst be charged with being rather slow and dull of comprehension, thou must exert thyself about this also, not neglecting it nor yet taking pleasure in thy dullness.

5. 你说，人们不会钦佩你的机敏。——就算是这样吧；但还有许多别的东西，你不能说“我天生不是做这个的料”。那就把那些完全在你能力之内的品质表现出来吧：真诚、庄重、吃苦耐劳、厌弃享乐、满足于自己的那一份和少量的东西、仁慈、坦率、不爱多余之物、不沉溺琐事、宽宏大量。你没看见有多少品质你立刻就能表现出来，在这些上面你没有任何天生无能、天生不适合的借口，可你仍然甘愿停留在标准之下吗？难道是因为天生禀赋有缺陷，你才不得不抱怨、吝啬、奉承、埋怨你那可怜的身体、讨好别人、大肆炫耀、心神如此不宁吗？不，众神在上，你早就可以摆脱这些了。只是，如果你确实可以被指责为领会得有些迟缓、有些迟钝，那你在这一点上也必须努力，既不要忽略它，也不要以自己的迟钝为乐。

6. One man, when he has done a service to another, is ready to set it down to his account as a favor conferred. Another is not ready to do this, but still in his own mind he thinks of the man as his debtor, and he knows what he has done. A third in a manner does not even know what he has done, but he is like a vine which has produced grapes, and seeks for nothing more after it has once produced its proper fruit. As a horse when he has run, a dog when he has tracked the game, a bee when it has made the honey, so a man when he has done a good act does not call out for others to come and see, but he goes on to another act, as a vine goes on to produce again the grapes in season.—Must a man then be one of these, who in a manner act thus without observing it?—Yes.—But this very thing is necessary, the observation of what a man is doing: for, it may be said, it is characteristic of the social animal to perceive that he is working in a social manner, and indeed to wish that his social partner also should perceive it.—It is true what thou sayest, but thou dost not rightly understand what is now said: and for this reason thou wilt become one of those of whom I spoke before, for even they are misled by a certain show of reason. But if thou wilt choose to understand the meaning of what is said, do not fear that for this reason thou wilt omit any social act.

6. 有的人为别人做了一件好事，就准备把它记在账上，当作一份施予的恩惠。另一个人不会这样做，但心里仍把那人看作欠他的，他知道自己做了什么。第三个人在某种意义上甚至不知道自己做了什么，他就像一棵结了葡萄的葡萄藤，一旦结出了自己该结的果实，就别无所求。就像马跑完了，狗追到了猎物，蜜蜂酿好了蜜，一个人做了一件好事，也不呼唤别人来看，而是接着去做另一件，就像葡萄藤到了季节又去结葡萄。——那么一个人必须做这种在某种意义上不自觉地行事的人吗？——是的。——可正是这一点是必要的：留意自己在做什么；因为，可以说，社会性动物的特征就是觉察到自己在以合群的方式工作，而且也希望他的伙伴觉察到。——你说的是实话，但你没有正确理解现在所说的话；因此你会成为我前面说的那些人中的一个，因为连他们也被某种貌似有理的说法引入了歧途。但如果你愿意理解这里所说的意思，就不必担心你会因此而疏忽任何合群的行动。

7. A prayer of the Athenians: Rain, rain, O dear Zeus, down on the ploughed fields of the Athenians and on the plains.—In truth we ought not to pray at all, or we ought to pray in this simple and noble fashion.

7. 雅典人的一篇祈祷：“下雨吧，下雨吧，亲爱的宙斯，下在雅典人耕过的田地上，下在平原上。”——说真的，我们要么根本不该祈祷，要么就该这样单纯而高贵地祈祷。

8. Just as we must understand when it is said, That Aesculapius prescribed to this man horse-exercise, or bathing in cold water, or going without shoes, so we must understand it when it is said, That the nature of the universe prescribed to this man disease, or mutilation, or loss, or anything else of the kind. For in the first case Prescribed means something like this: he prescribed this for this man as a thing adapted to procure health; and in the second case it means, That which happens to or suits every man is fixed in a manner for him suitably to his destiny. For this is what we mean when we say that things are suitable to us, as the workmen say of squared stones in walls or the pyramids, that they are suitable, when they fit them to one another in some kind of connection. For there is altogether one fitness harmony. And as the universe is made up out of all bodies to be such a body as it is, so out of all existing causes necessity destiny is made up to be such a cause as it is. And even those who are completely ignorant understand what I mean; for they say, It necessity, destiny brought this to such a person.—This then was brought and this was prescribed to him. Let us then receive these things, as well as those which Aesculapius prescribes. Many as a matter of course even among his prescriptions are disagreeable, but we accept them in the hope of health. Let the perfecting and accomplishment of the things which the common nature judges to be good, be judged by thee to be of the same kind as thy health. And so accept everything which happens, even if it seem disagreeable, because it leads to this, to the health of the universe and to the prosperity and felicity of Zeus the universe. For he would not have brought on any man what he has brought, if it were not useful for the whole. Neither does the nature of anything, whatever it may be, cause anything which is not suitable to that which is directed by it. For two reasons then it is right to be content with that which happens to thee; the one, because it was done for thee and prescribed for thee, and in a manner had reference to thee, originally from the most ancient causes spun with thy destiny; and the other, because even that which comes severally to every man is to the power which administers the universe a cause of felicity and perfection, nay even of its very continuance. For the integrity of the whole is mutilated, if thou cuttest off anything whatever from the conjunction and the continuity either of the parts or of the causes. And thou dost cut off, as far as it is in thy power, when thou art dissatisfied, and in a manner triest to put anything out of the way.

8. 正如我们听人说“阿斯克勒庇俄斯给这个人开了骑马锻炼、冷水浴或赤足行走的方子”，就必须明白它的意思；我们听人说“宇宙的本性给这个人开了疾病、残缺、损失或其他诸如此类的方子”，也必须明白它的意思。因为在前一种情况下，“开方子”的意思大致是：他给这个人开了这个方子，作为一种适于恢复健康的东西；在后一种情况下，意思是：发生在每个人身上的、适合于每个人的事，是以某种方式按照他的命运而为他定好的。因为我们说事物“适合”我们，就是这个意思，正如工匠们说墙里或金字塔里的方石“适合”，是指他们把这些石头以某种方式彼此衔接、拼合在一起。因为总的说来，只有一种契合，也就是和谐。正如宇宙是由一切物体组成、成为它现在这样一个物体，必然，也就是命运，也是由一切存在的原因组成、成为它现在这样一个原因。连那些全然无知的人也明白我的意思；因为他们说：“是命运把这带给了这个人。”——那么，这就是带给他的，这就是给他开的方子。所以，让我们接受这些事，就像接受阿斯克勒庇俄斯所开的方子一样。他开的方子里，自然有许多是令人不快的，但我们因为希望恢复健康而接受它们。让共同的本性判断为善的那些事情的完成与实现，在你看来与你的健康是同一类事。所以，要接受一切发生的事，即使它看起来令人不快，因为它通向这个：通向宇宙的健康，通向宙斯，也就是宇宙的昌盛与福祉。因为如果它对整体没有用处，他就不会把他所带来的东西带给任何人。任何事物的本性，无论它是什么，也都不会造成任何不适合于受它支配之物的东西。所以，有两个理由让你应当满足于发生在你身上的事：其一，因为它是为你而做的，是为你开的方子，在某种意义上与你相关，是从最古老的原因起就同你的命运一起纺定的；其二，因为即使是分别落到每个人身上的事，对于治理宇宙的那个力量来说，也是它的福祉与完满、甚至是它得以存续的一个原因。因为如果你从部分或原因的结合与连续中割掉任何一样东西，整体的完整就被损坏了。而当你不满的时候，在某种意义上试图把什么东西除掉的时候，你就是在你能力所及的范围内割掉了它。

9. Be not disgusted, nor discouraged, nor dissatisfied, if thou dost not succeed in doing everything according to right principles, but when thou hast failed, return back again, and be content if the greater part of what thou doest is consistent with man's nature, and love this to which thou returnest; and do not return to philosophy as if she were a master, but act like those who have sore eyes and apply a bit of sponge and egg, or as another applies a plaster, or drenching with water. For thus thou wilt not fail to obey reason, and thou wilt repose in it. And remember that philosophy requires only the things which thy nature requires; but thou wouldst have something else which is not according to nature.—It may be objected, Why, what is more agreeable than this which I am doing? But is not this the very reason why pleasure deceives us? And consider if magnanimity, freedom, simplicity, equanimity, piety, are not more agreeable. For what is more agreeable than wisdom itself, when thou thinkest of the security and the happy course of all things which depend on the faculty of understanding and knowledge?

9. 如果你没能做到事事都按正确的原则去做，不要厌烦，不要灰心，也不要不满；失败了，就再回来；只要你所做的大部分事情合乎人的本性，就应当满足，并且爱你所回到的这个东西；不要像回到一位严师那里那样回到哲学，而要像那些害眼病的人敷上一块海绵和鸡蛋，或者像别人敷上膏药、用水冲洗那样。因为这样，你就不会不服从理性，而会在理性中得到安息。还要记住，哲学所要求的，只是你的本性所要求的东西；而你却想要别的、不合乎自然的东西。——也许有人会反驳说：哎，还有什么比我正在做的这件事更令人愉快的呢？可这不正是快乐欺骗我们的原因吗？想一想，宽宏、自由、单纯、平和、虔敬，是不是更令人愉快。因为当你想到一切依赖于理解力和知识的事物的安稳与顺遂时，还有什么比智慧本身更令人愉快的呢？

10. Things are in such a kind of envelopment that they have seemed to philosophers, not a few nor those common philosophers, altogether unintelligible; nay even to the Stoics themselves they seem difficult to understand. And all our assent is changeable; for where is the man who never changes? Carry thy thoughts then to the objects themselves, and consider how short-lived they are and worthless, and that they may be in the possession of a filthy wretch or a whore or a robber. Then turn to the morals of those who live with thee, and it is hardly possible to endure even the most agreeable of them, to say nothing of a man being hardly able to endure himself. In such darkness then and dirt, and in so constant a flux both of substance and of time, and of motion and of things moved, what there is worth being highly prized, or even an object of serious pursuit, I cannot imagine. But on the contrary it is a man's duty to comfort himself, and to wait for the natural dissolution, and not to be vexed at the delay, but to rest in these principles only: the one, that nothing will happen to me which is not conformable to the nature of the universe; and the other, that it is in my power never to act contrary to my god and daemon: for there is no man who will compel me to this.

10. 事物被包裹得如此严密，以致在不少哲学家看来，而且不是普通的哲学家，它们是完全不可理解的；甚至在斯多葛派自己看来，它们也难以理解。而我们所有的认同都是会变的；因为哪里有从不改变的人呢？那就把你的思想转向对象本身，想一想它们是多么短暂、多么没有价值，它们可能落在一个肮脏的可怜虫、一个娼妓或一个强盗的手里。然后再转向那些和你一起生活的人的品行，即使是其中最可亲的，也几乎难以忍受，更不用说一个人连自己都几乎难以忍受了。在这样的黑暗和污浊之中，在实体与时间、运动与被运动之物如此不停的流变之中，有什么值得高度珍视、甚至值得认真追求的东西，我想象不出来。相反，一个人的本分是安慰自己，等待自然的分解，不为它的迟迟不来而烦恼，只安于这两条原则：其一，凡不合乎宇宙本性的事，都不会发生在我身上；其二，我有能力永远不做违背我的神、我的神灵的事：因为没有人能强迫我这样做。

11. About what am I now employing my own soul? On every occasion I must ask myself this question, and inquire, What have I now in this part of me which they call the ruling principle? and whose soul have I now,—that of a child, or of a young man, or of a feeble woman, or of a tyrant, or of a domestic animal, or of a wild beast?

11. 我现在把我的灵魂用在什么上面呢？在每一个场合，我都必须问自己这个问题，并且探究：在我身上那个被称为主导原则的部分里，我现在有的是什么？我现在有的是谁的灵魂：一个孩子的，一个少年的，一个软弱女子的，一个暴君的，一头家畜的，还是一头野兽的？

12. What kind of things those are which appear good to the many, we may learn even from this. For if any man should conceive certain things as being really good, such as prudence, temperance, justice, fortitude, he would not after having first conceived these endure to listen to anything which should not be in harmony with what is really good. But if a man has first conceived as good the things which appear to the many to be good, he will listen and readily receive as very applicable that which was said by the comic writer. Thus even the many perceive the difference. For were it not so, this saying would not offend and would not be rejected in the first case, while we receive it when it is said of wealth, and of the means which further luxury and fame, as said fitly and wittily. Go on then and ask if we should value and think those things to be good, to which after their first conception in the mind the words of the comic writer might be aptly applied,—that he who has them, through pure abundance has not a place to ease himself in.

12. 那些在众人看来是善的东西是什么样的，我们甚至可以从这里得知。因为如果有人把某些东西设想为真正的善，比如审慎、节制、正义、勇敢，那么他在先这样设想之后，就不能忍受去听任何与真正的善不相协调的话。但如果一个人先把众人看来是善的东西设想为善，他就会去听那位喜剧作家所说的话，并且欣然接受，认为它非常贴切。可见连众人也觉察到其中的区别。因为若不是这样，这句话在前一种情况下就不会冒犯人、不会被拒斥，而在说到财富、说到助长奢侈和名声的手段时，我们却把它当作说得贴切而机智的话来接受。那就接着问下去吧：我们是否应当看重并认为是善的那些东西，是那些在心中最初设想之后，那位喜剧作家的话就能恰当地用在它们上面的东西：拥有它们的人，因为太富足了，连个解手的地方都没有。

13. I am composed of the formal and the material; and neither of them will perish into non-existence, as neither of them came into existence out of non-existence. Every part of me then will be reduced by change into some part of the universe, and that again will change into another part of the universe, and so on forever. And by consequence of such a change I too exist, and those who begot me, and so on forever in the other direction. For nothing hinders us from saying so, even if the universe is administered according to definite periods of revolution.

13. 我是由形式和质料组成的；它们都不会消亡为虚无，正如它们都不是从虚无中产生的。所以，我的每一部分都会通过变化，归为宇宙的某一部分，而那一部分又会变成宇宙的另一部分，如此永无止境。我也正是这样一种变化的结果，生我的人也是如此，朝另一个方向也是如此永无止境。因为没有什么妨碍我们这样说，即使宇宙是按照确定的周期运转来治理的。

14. Reason and the reasoning art philosophy are powers which are sufficient for themselves and for their own works. They move then from a first principle which is their own, and they make their way to the end which is proposed to them; and this is the reason why such acts are named Catorthoseis or right acts, which word signifies that they proceed by the right road.

14. 理性和推理的技艺，也就是哲学，是一些对它们自身、对它们自己的工作都已足够的能力。它们从属于它们自己的第一原理出发，走向为它们所设定的目的；正因为如此，这样的行为被称为 Catorthoseis，即正当的行为，这个词的意思是它们是沿着正路前进的。

15. None of these things ought to be called a man's, which do not belong to a man, as man. They are not required of a man, nor does man's nature promise them, nor are they the means of man's nature attaining its end. Neither then does the end of man lie in these things, nor yet that which aids to the accomplishment of this end, and that which aids toward this end is that which is good. Besides, if any of these things did belong to man, it would not be right for a man to despise them and to set himself against them; nor would a man be worthy of praise who showed that he did not want these things, nor would he who stinted himself in any of them be good, if indeed these things were good. But now the more of these things a man deprives himself of, or of other things like them, or even when he is deprived of any of them, the more patiently he endures the loss, just in the same degree he is a better man.

15. 凡不属于作为人的人的东西，都不应当称为人的东西。它们不是人所必需的，人的本性并不许诺它们，它们也不是人的本性达到其目的的手段。所以，人的目的不在这些东西里，有助于实现这一目的的东西也不在这些东西里，而有助于这一目的的东西就是善。此外，如果这些东西中有哪一样确实属于人，那么一个人轻视它们、抗拒它们就是不对的；一个表明自己不需要这些东西的人，也就不值得称赞；一个在其中任何一样上克制自己的人，也就不是好人，假如这些东西真是善的话。但事实上，一个人越是放弃这些东西或其他类似的东西，甚至在被剥夺了其中任何一样时越能耐心地承受这种损失，他就在同样的程度上越是一个好人。

16. Such as are thy habitual thoughts, such also will be the character of thy mind; for the soul is dyed by the thoughts. Dye it then with a continuous series of such thoughts as these: for instance, that where a man can live, there he can also live well. But he must live in a palace; well then, he can also live well in a palace. And again, consider that for whatever purpose each thing has been constituted, for this it has been constituted, and towards this it is carried; and its end is in that towards which it is carried; and where the end is, there also is the advantage and the good of each thing. Now the good for the reasonable animal is society; for that we are made for society has been shown above. Is it not plain that the inferior exist for the sake of the superior? But the things which have life are superior to those which have not life, and of those which have life the superior are those which have reason.

16. 你惯常想什么，你的心灵就会有什么样的品格；因为灵魂是被思想染色的。那么，就用一连串这样的思想去染它吧：比如，一个人在哪里能活，就在哪里能活得好。可他必须住在宫廷里；那好，他在宫廷里也能活得好。再想一想：每一样东西为了什么目的而造，它就是为此而造，也向着此而去；它的终点就在它所趋向的地方；终点在哪里，每一样东西的益处和善也就在哪里。而对于有理性的动物来说，善就是社会；因为我们是为社会而生的，前面已经说明了。低等的为高等的而存在，这不是很明白吗？而有生命的高于没有生命的，在有生命的之中，有理性的又更高。

17. To seek what is impossible is madness: and it is impossible that the bad should not do something of this kind.

17. 追求不可能的事是疯狂；而要坏人不做这一类事，是不可能的。

18. Nothing happens to any man which he is not formed by nature to bear. The same things happen to another, and either because he does not see that they have happened, or because he would show a great spirit, he is firm and remains unharmed. It is a shame then that ignorance and conceit should be stronger than wisdom.

18. 没有什么事会落到一个人身上，是他天生无法承受的。同样的事落到另一个人身上，他或者因为没有看出它们已经发生，或者因为想显示自己的气魄，就坚定不移，毫发无伤。那么，无知和自负竟比智慧更强，这真是可耻。

19. Things themselves touch not the soul, not in the least degree; nor have they admission to the soul, nor can they turn or move the soul: but the soul turns and moves itself alone, and whatever judgments it may think proper to make, such it makes for itself the things which present themselves to it.

19. 事物本身丝毫触及不到灵魂；它们进不了灵魂，也不能使灵魂转向或动摇；唯有灵魂自己转向、自己动摇；它认为应当作出什么样的判断，它就使呈现在它面前的事物对它成为什么样子。

20. In one respect man is the nearest thing to me, so far as I must do good to men and endure them. But so far as some men make themselves obstacles to my proper acts, man becomes to me one of the things which are indifferent, no less than the sun or wind or a wild beast. Now it is true that these may impede my action, but they are no impediments to my affects and disposition, which have the power of acting conditionally and changing: for the mind converts and changes every hindrance to its activity into an aid; and so that which is a hindrance is made a furtherance to an act; and that which is an obstacle on the road helps us on this road.

20. 在一种意义上，人是与我最亲近的东西，因为我必须对人行善，必须容忍他们。但只要有些人使自己成为我本分之行为的障碍，人对我来说就变成了无所谓好坏的东西之一，不亚于太阳、风或一头野兽。诚然，这些可能妨碍我的行动，但它们妨碍不了我的意向和心性，因为意向和心性有能力有条件地行动，有能力转变：心灵会把对它的活动的每一种阻碍，都转化、改变为一种助力；于是阻碍变成了对行动的推进，路上的障碍帮助我们在这条路上前进。

21. Reverence that which is best in the universe; and this is that which makes use of all things and directs all things. And in like manner also reverence that which is best in thyself; and this is of the same kind as that. For in thyself also, that which makes use of everything else is this, and thy life is directed by this.

21. 要敬重宇宙中最好的东西；那就是运用万物、指引万物的东西。同样，也要敬重你自身中最好的东西；它和那个是同一类的。因为在你身上，运用其余一切的也是它，你的生命也是由它指引的。

22. That which does no harm to the state, does no harm to the citizen. In the case of every appearance of harm apply this rule: if the state is not harmed by this, neither am I harmed. But if the state is harmed, thou must not be angry with him who does harm to the state. Show him where his error is.

22. 凡不损害国家的，也不损害公民。每当看起来受了损害时，都要运用这条规则：如果国家没有因此受到损害，我也就没有受到损害。但如果国家受到了损害，你也不要对损害国家的人发怒。要向他指出他错在哪里。

23. Often think of the rapidity with which things pass by and disappear, both the things which are and the things which are produced. For substance is like a river in a continual flow, and the activities of things are in constant change, and the causes work in infinite varieties; and there is hardly anything which stands still. And consider this which is near to thee, this boundless abyss of the past and of the future in which all things disappear. How then is he not a fool who is puffed up with such things or plagued about them and makes himself miserable? for they vex him only for a time, and a short time.

23. 要常常想一想事物经过和消失得有多快，无论是现存的事物，还是正在产生的事物。因为实体就像一条不断流淌的河，事物的活动在不停地变化，原因以无穷的花样起着作用；几乎没有什么是静止不动的。再想一想近在你身边的这个：过去与未来那无边的深渊，万物都消失在其中。那么，一个为这样的东西而自鸣得意、或为它们而苦恼、使自己痛苦不堪的人，怎么不是傻瓜呢？因为它们烦扰他也只是一时，而且是很短的一时。

24. Think of the universal substance, of which thou hast a very small portion; and of universal time, of which a short and indivisible interval has been assigned to thee; and of that which is fixed by destiny, and how small a part of it thou art.

24. 想一想那普遍的实体，你只占有它极小的一份；想一想那普遍的时间，分派给你的只是其中短短的、不可分割的一段；再想一想命运所定下的东西，你又是其中多么小的一部分。

25. Does another do me wrong? Let him look to it. He has his own disposition, his own activity. I now have what the universal nature wills me to have; and I do what my nature now wills me to do.

25. 别人对我做了错事吗？让他自己去管吧。他有他自己的心性，他自己的活动。我现在有的，是普遍的本性要我有的东西；我现在做的，是我的本性要我做的事。

26. Let the part of thy soul which leads and governs be undisturbed by the movements in the flesh, whether of pleasure or of pain; and let it not unite with them, but let it circumscribe itself and limit those affects to their parts. But when these affects rise up to the mind by virtue of that other sympathy that naturally exists in a body which is all one, then thou must not strive to resist the sensation, for it is natural: but let not the ruling part of itself add to the sensation the opinion that it is either good or bad.

26. 让你灵魂中那引导和统治的部分，不受肉体中种种活动的扰乱，无论是快乐的活动还是痛苦的活动；不要让它与它们结合在一起，而要让它划定自己的界限，把那些感受限制在它们所在的部分。但当这些感受凭着一个浑然一体的身体中天然存在的另一种感应而升到心灵里来时，你就不必努力去抗拒这种感觉，因为它是自然的；只是不要让那主导的部分自己给这种感觉再加上一个看法，说它是好的或坏的。

27. Live with the gods. And he does live with the gods who constantly shows to them that his own soul is satisfied with that which is assigned to him, and that it does all that the daemon wishes, which Zeus hath given to every man for his guardian and guide, a portion of himself. And this is every man's understanding and reason.

27. 要与众神同住。一个人若时时向众神表明，他的灵魂满足于分派给他的东西，并且做着神灵所希望的一切，他就是与众神同住；这神灵是宙斯给每个人作守护者和向导的，是宙斯自身的一部分。它就是每个人的理解力和理性。

28. Art thou angry with him whose armpits stink? art thou angry with him whose mouth smells foul? What good will this anger do thee? He has such a mouth, he has such armpits: it is necessary that such an emanation must come from such things: but the man has reason, it will be said, and he is able, if he takes pains, to discover wherein he offends; I wish thee well of thy discovery. Well then, and thou hast reason: by thy rational faculty stir up his rational faculty; show him his error, admonish him. For if he listens, thou wilt cure him, and there is no need of anger. Neither tragic actor nor whore.

28. 你对那个腋下发臭的人生气吗？你对那个口气难闻的人生气吗？这样生气对你有什么好处呢？他有那样一张嘴，他有那样的腋窝：从这样的东西里必然会散发出这样的气味。——可是，有人会说，这个人有理性，只要他用心，就能发现自己哪里让人不快。——那就祝贺你有了这个发现。那好，你也有理性：用你的理性能力去唤起他的理性能力吧；向他指出他的错处，劝诫他。因为如果他听，你就能治好他，用不着生气。既不做悲剧演员，也不做娼妓。

29. As thou intendest to live when thou art gone out,... so it is in thy power to live here. But if men do not permit thee, then get away out of life, yet so as if thou wert suffering no harm. The house is smoky, and I quit it. Why dost thou think that this is any trouble? But so long as nothing of the kind drives me out, I remain, am free, and no man shall hinder me from doing what I choose; and I choose to do what is according to the nature of the rational and social animal.

29. 你打算在离开以后怎样生活，……你在这里也同样可以怎样生活。但如果人们不允许你，那就离开人世吧，不过要像一个并没有受到伤害的人那样离开。屋子里有烟，我就出去。你为什么觉得这是什么难事呢？但只要没有这一类的事把我赶出去，我就留下来，我是自由的，没有人能阻止我去做我所选择的事；而我选择去做的，是合乎有理性、合群的生灵之本性的事。

30. The intelligence of the universe is social. Accordingly it has made the inferior things for the sake of the superior, and it has fitted the superior to one another. Thou seest how it has subordinated, co-ordinated, and assigned to everything its proper portion, and has brought together into concord with one another the things which are the best.

30. 宇宙的理智是合群的。所以，它为了高等的东西而造了低等的东西，又使高等的东西彼此相适应。你看，它怎样把一切加以统属、加以协调，给每样东西分派了它应有的一份，又使最好的东西彼此融洽和谐。

31. How hast thou behaved hitherto to the gods, thy parents, brethren, children, teachers, to those who looked after thy infancy, to thy friends, kinsfolk, to thy slaves? Consider if thou hast hitherto behaved to all in such a way that this may be said of thee,—

31. 到现在为止，你是怎样对待众神、父母、兄弟、孩子、老师、照顾过你幼年的人、你的朋友、亲戚、你的奴隶的？想一想，你到现在为止是否这样对待过所有的人，以致可以这样说你：

"Never has wronged a man in deed or word."

“从未以言或行亏待过一个人。”

And call to recollection both how many things thou hast passed through, and how many things thou hast been able to endure, and that the history of thy life is now complete and thy service is ended; and how many beautiful things thou hast seen; and how many pleasures and pains thou hast despised; and how many things called honorable thou hast spurned; and to how many ill-minded folks thou hast shown a kind disposition.

再回想一下，你已经经历了多少事，你已经能够承受多少事；你一生的历史如今已经写完，你的服役已经结束；你见过多少美好的事物；你蔑视过多少快乐和痛苦；你鄙弃过多少所谓的荣耀；你对多少心怀恶意的人表现过善意。

32. Why do unskilled and ignorant souls disturb him who has skill and knowledge? What soul then has skill and knowledge? That which knows beginning and end, and knows the reason which pervades all substance, and through all time by fixed periods revolutions administers the universe.

32. 为什么不熟练、无知的灵魂会扰乱那有技艺、有知识的人呢？那么，什么样的灵魂有技艺、有知识呢？那就是知道开端与终点、知道贯穿一切实体的理性、知道那理性在一切时间里按照确定的周期运转来治理宇宙的灵魂。

33. Soon, very soon, thou wilt be ashes, or a skeleton, and either a name or not even a name; but name is sound and echo. And the things which are much valued in life are empty and rotten and trifling, and like little dogs biting one another, and little children quarreling, laughing, and then straightway weeping. But fidelity and modesty and justice and truth are fled

33. 不久，很快，你就会成为灰烬，或一副骨架，或者只是一个名字，甚至连名字都不是；而名字不过是声音和回响。人生中被看得很重的东西，都是空虚的、腐朽的、琐屑的，像小狗彼此撕咬，像小孩子吵闹、大笑，然后马上又哭起来。而忠信、谦逊、正义和真理，已经逃离

Up to Olympus from the wide-spread earth. — HESIOD, Works, etc. v. 197.

从辽阔的大地飞上了奥林波斯。——赫西俄德，《工作与时日》第 197 行。

What then is there which still detains thee here, if the objects of sense are easily changed and never stand still, and the organs of perception are dull and easily receive false impressions, and the poor soul itself is an exhalation from blood? But to have good repute amid such a world as this is an empty thing. Why then dost thou not wait in tranquillity for thy end, whether it is extinction or removal to another state? And until that time comes, what is sufficient? Why, what else than to venerate the gods and bless them, and to do good to men, and to practise tolerance and self-restraint; but as to everything which is beyond the limits of the poor flesh and breath, to remember that this is neither thine nor in thy power.

那么，还有什么把你留在这里呢？如果感官的对象容易改变、从不静止，知觉的器官迟钝而容易接受虚假的印象，那可怜的灵魂本身也不过是血液蒸发出的一缕气；而在这样一个世界里享有好名声，又是一件空虚的事。那你为什么不平静地等待你的终点，无论它是熄灭，还是迁往另一种状态？而在那个时候到来之前，什么是足够的呢？还能是什么呢，不就是敬拜众神、赞美他们，对人行善，学会容忍和自制；至于一切超出这可怜的肉体与气息之界限的东西，要记住，它们既不是你的，也不在你的能力之内。

34. Thou canst pass thy life in an equable flow of happiness, if thou canst go by the right way, and think and act in the right way. These two things are common both to the soul of God and to the soul of man, and to the soul of every rational being: not to be hindered by another; and to hold good to consist in the disposition to justice and the practice of it, and in this to let thy desire find its termination.

34. 只要你能走正路，能以正确的方式去想、去做，你就能在平和的幸福之流中度过一生。这两件事是神的灵魂与人的灵魂、以及一切有理性者的灵魂所共有的：不受他人的妨碍；把善看作在于公正的心性与公正的实践，并且让你的欲望在这里止步。

35. If this is neither my own badness, nor an effect of my own badness, and the common weal is not injured, why am I troubled about it, and what is the harm to the common weal?

35. 如果这既不是我自己的恶，也不是我自己的恶所造成的结果，公共的利益也没有受到损害，我为什么要为它烦恼呢？对公共利益又有什么损害呢？

36. Do not be carried along inconsiderately by the appearance of things, but give help to all according to thy ability and their fitness; and if they should have sustained loss in matters which are indifferent, do not imagine this to be a damage; for it is a bad habit. But as the old man, when he went away, asked back his foster-child's top, remembering that it was a top, so do thou in this case also.

36. 不要被事物的表象轻率地带着走，而要按照你的能力和他们的需要去帮助所有的人；如果他们在那些无所谓好坏的事情上遭受了损失，不要以为这是什么损害，因为这是一种坏习惯。而要像那个老人那样：他临走时向养子要回那只陀螺，心里记得它不过是一只陀螺；你在这件事上也这样做吧。

When thou art calling out on the Rostra, hast thou forgotten, man, what these things are?—Yes; but they are objects of great concern to these people—wilt thou too then be made a fool for these things? I was once a fortunate man, but I lost it, I know not how.—But fortunate means that a man has assigned to himself a good fortune: and a good fortune is good disposition of the soul, good emotions, good actions.

你在讲坛上大声疾呼的时候，朋友，你忘了这些东西是什么了吗？——是啊；可是对这些人来说，它们是很要紧的事。——那你也要为了这些东西变成傻瓜吗？——我曾经是个幸运的人，可我失去了这份幸运，不知道是怎么失去的。——可是“幸运”的意思是一个人给自己分派了好的命运；而好的命运，就是灵魂的良好状态、良好的情感、良好的行为。

Book VI卷六#

The substance of the universe is obedient and compliant; and the reason which governs it has in itself no cause for doing evil, for it has no malice, nor does it do evil to anything, nor is anything harmed by it. But all things are made and perfected according to this reason.

宇宙的实体是顺从而柔顺的；统治它的理性本身没有作恶的原因，因为它没有恶意，它不对任何东西作恶，也没有任何东西受它的伤害。万物都是按照这理性而生成、而完成的。

2. Let it make no difference to thee whether thou art cold or warm, if thou art doing thy duty; and whether thou art drowsy or satisfied with sleep; and whether ill-spoken of or praised; and whether dying or doing something else. For it is one of the acts of life, this act by which we die; it is sufficient then in this act also to do well what we have in hand (vi. 22, 28).

2. 只要你在尽你的本分，那么冷也好、暖也好，困倦也好、睡足了也好，被人说坏话也好、被人称赞也好，正在死去也好、在做别的事也好，对你都不要有什么分别。因为我们借以死去的这个行为，也是生命中的行为之一；所以在这个行为中，也只要把手头的事做好就够了（参见卷六第 22、28 节）。

3. Look within. Let neither the peculiar quality of anything nor its value escape thee.

3. 向内看。不要让任何事物的特质或它的价值从你眼前溜过。

4. All existing things soon change, and they will either be reduced to vapor, if indeed all substance is one, or they will be dispersed.

4. 一切存在的事物都很快就会改变，如果一切实体真是一体的话，它们要么化为蒸气，要么被消散。

5. The reason which governs knows what its own disposition is, and what it does, and on what material it works.

5. 那统治的理性知道它自己的心性是什么，它在做什么，它在什么样的材料上工作。

6. The best way of avenging thyself is not to become like the wrong-doer.

6. 最好的报复，是不要变得和做错事的人一样。

7. Take pleasure in one thing and rest in it, in passing from one social act to another social act, thinking of God.

7. 只以一件事为乐，并在其中安息：从一件合群的行为转到另一件合群的行为，心里想着神。

8. The ruling principle is that which rouses and turns itself, and while it makes itself such as it is and such as it wills to be, it also makes everything which happens appear to itself to be such as it wills.

8. 主导原则是那唤醒自己、转动自己的东西；它使自己成为它现在的样子、成为它所愿意的样子，同时也使一切发生的事在它看来成为它所愿意的样子。

9. In conformity to the nature of the universe every single thing is accomplished; for certainly it is not in conformity to any other nature that each thing is accomplished, either a nature which externally comprehends this, or a nature which is comprehended within this nature, or a nature external and independent of this (xi. 1; vi. 40; viii. 50).

9. 每一件事物都是按照宇宙的本性而完成的；因为每一件事物的完成，肯定不是按照别的什么本性：既不是按照从外面包含着这本性的另一种本性，也不是按照被包含在这本性之内的另一种本性，也不是按照一种在这本性之外、独立于它的本性（参见卷十一第 1 节；卷六第 40 节；卷八第 50 节）。

10. The universe is either a confusion, and a mutual involution of things, and a dispersion, or it is unity and order and providence. If then it is the former, why do I desire to tarry in a fortuitous combination of things and such a disorder? and why do I care about anything else than how I shall at last become earth? and why am I disturbed, for the dispersion of my elements will happen whatever I do? But if the other supposition is true, I venerate, and I am firm, and I trust in him who governs (iv. 27).

10. 宇宙要么是一团混乱，是事物的相互纠缠和消散，要么是统一、秩序和天意。如果是前者，我为什么还想在这样偶然的事物组合、这样的无序之中逗留呢？除了我最终怎样化为泥土，我又何必关心别的什么呢？我又为什么要烦恼呢？因为无论我做什么，我的元素都终将消散。但如果另一种假设是真的，那我就敬拜，我就坚定，我就信赖那统治者（参见卷四第 27 节）。

11. When thou hast been compelled by circumstances to be disturbed in a manner, quickly return to thyself, and do not continue out of tune longer than the compulsion lasts; for thou wilt have more mastery over the harmony by continually recurring to it.

11. 当你被境况所迫、在某种程度上被扰乱的时候，要赶快回到你自己，不要在那迫使你的力量消失之后，还继续走调；因为不断地回到和谐，你就会更能掌握它。

12. If thou hadst a step-mother and a mother at the same time, thou wouldst be dutiful to thy step-mother, but still thou wouldst constantly return to thy mother. Let the court and philosophy now be to thee step-mother and mother: return to philosophy frequently and repose in her, through whom what thou meetest with in the court appears to thee tolerable, and thou appearest tolerable in the court.

12. 如果你同时有一位继母和一位母亲，你会对继母尽孝，但你仍会时常回到母亲身边。现在，就让宫廷和哲学做你的继母和母亲吧：要常常回到哲学那里，在她怀中安息；正是靠着她，你在宫廷里遇到的事才在你看来可以忍受，你在宫廷里也才显得可以让人忍受。

13. When we have meat before us and such eatables, we receive the impression that this is the dead body of a fish, and this is the dead body of a bird or of a pig; and again, that this Falernian is only a little grape-juice, and this purple robe some sheep's wool dyed with the blood of a shell-fish: such then are these impressions, and they reach the things themselves and penetrate them, and so we see what kind of things they are. Just in the same way ought we to act all through life, and where there are things which appear most worthy of our approbation, we ought to lay them bare and look at their worthlessness and strip them of all the words by which they are exalted. For outward show is a wonderful perverter of the reason, and when thou art most sure that thou art employed about things worth thy pains, it is then that it cheats thee most. Consider then what Crates says of Xenocrates himself.

13. 当我们面前摆着肉和这一类食物时，我们会得到这样的印象：这是一条鱼的尸体，那是一只鸟或一头猪的尸体；又如，这法勒努斯美酒不过是一点葡萄汁，这件紫袍不过是一些用贝壳之血染过的羊毛。这样的印象，就触及事物本身，穿透它们，使我们看清它们是什么样的东西。我们一生都应当这样做：凡是那些看起来最值得我们赞许的东西，我们都应当把它们剥光，看清它们的毫无价值，剥去一切抬高它们的辞藻。因为外表是理性的一个惊人的扭曲者；正当你最确信自己在做值得费心的事情时，正是它最欺骗你的时候。那就想一想克拉特斯是怎样评说色诺克拉底本人的吧。

14. Most of the things which the multitude admire are referred to objects of the most general kind, those which are held together by cohesion or natural organization, such as stones, wood, fig-trees, vines, olives. But those which are admired by men, who are a little more reasonable, are referred to the things which are held together by a living principle, as flocks, herds. Those which are admired by men who are still more instructed are the things which are held together by a rational soul, not however a universal soul, but rational so far as it is a soul skilled in some art, or expert in some other way, or simply rational so far as it possesses a number of slaves. But he who values a rational soul, a soul universal and fitted for political life, regards nothing else except this; and above all things he keeps his soul in a condition and in an activity conformable to reason and social life, and he co-operates to this end with those who are of the same kind as himself.

14. 众人所赞美的东西，大多属于最一般的那一类，即靠凝聚力或自然结构维系在一起的东西，比如石头、木头、无花果树、葡萄藤、橄榄树。那些稍有理性的人所赞美的东西，属于靠生命原理维系在一起的东西，比如羊群和牛群。那些受过更多教育的人所赞美的，是靠有理性的灵魂维系在一起的东西，但不是普遍的灵魂，而只是在它精通某门手艺、或在别的方面有所专长的意义上是有理性的，或者仅仅在它拥有许多奴隶的意义上是有理性的。但一个看重有理性的灵魂、看重那普遍的、适于公民生活的灵魂的人，除此之外什么也不看重；他首先使自己的灵魂处于合乎理性与社会生活的状态和活动之中，并为此与那些和他同类的人合作。

15. Some things are hurrying into existence, and others are hurrying out of it; and of that which is coming into existence part is already extinguished. Motions and changes are continually renewing the world, just as the uninterrupted course of time is always renewing the infinite duration of ages. In this flowing stream then, on which there is no abiding, what is there of the things which hurry by on which a man would set a high price? It would be just as if a man should fall in love with one of the sparrows which fly by, but it has already passed out of sight. Something of this kind is the very life of every man, like the exhalation of the blood and the respiration of the air. For such as it is to have once drawn in the air and to have given it back, which we do every moment, just the same is it with the whole respiratory power, which thou didst receive at thy birth yesterday and the day before, to give it back to the element from which thou didst first draw it.

15. 有些事物匆匆进入存在，另一些匆匆离开存在；正在进入存在的，有一部分已经熄灭了。运动和变化不断地更新着世界，正如时间不间断的流程总在更新着无尽的岁月。在这条无处停留的奔流之中，从身边匆匆而过的事物里，有什么值得一个人看得很重呢？那就好比一个人爱上了一只飞过的麻雀，可它已经飞出了视线。每个人的生命本身也是这样，就像血液的蒸发、空气的呼吸。我们每时每刻都在吸进一口气、再把它还回去；你在出生之时，也就是昨天或前天，所领受的整个呼吸之力，也正是这样，要还给你最初从中汲取它的那个元素。

16. Neither is transpiration, as in plants, a thing to be valued, nor respiration, as in domesticated animals and wild beasts, nor the receiving of impressions by the appearances of things, nor being moved by desires as puppets by strings, nor assembling in herds, nor being nourished by food; for this is just like the act of separating and parting with the useless part of our food. What then is worth being valued? To be received with clapping of hands? No. Neither must we value the clapping of tongues; for the praise which comes from the many is a clapping of tongues. Suppose then that thou hast given up this worthless thing called fame, what remains that is worth valuing? This, in my opinion: to move thyself and to restrain thyself in conformity to thy proper constitution, to which end both all employments and arts lead. For every art aims at this, that the thing which has been made should be adapted to the work for which it has been made; and both the vine-planter who looks after the vine, and the horse-breaker, and he who trains the dog, seek this end. But the education and the teaching of youth aim at something. In this then is the value of the education and the teaching. And if this is well, thou wilt not seek anything else. Wilt thou not cease to value many other things too? Then thou wilt be neither free, nor sufficient for thy own happiness, nor without passion. For of necessity thou must be envious, jealous, and suspicious of those who can take away those things, and plot against those who have that which is valued by thee. Of necessity a man must be altogether in a state of perturbation who wants any of these things; and besides, he must often find fault with the gods. But to reverence and honor thy own mind will make thee content with thyself, and in harmony with society, and in agreement with the gods, that is, praising all that they give and have ordered.

16. 值得看重的，既不是像植物那样的蒸腾，也不是像家畜和野兽那样的呼吸，也不是通过事物的表象接受印象，也不是像木偶被线牵着那样被欲望推动，也不是成群结队地聚集，也不是靠食物得到滋养；因为这不过和把食物中无用的部分分离、排出去一样。那么，什么值得看重呢？被人鼓掌欢迎吗？不。我们也不应当看重舌头的鼓掌，因为来自众人的称赞，不过是舌头的鼓掌。假定你已经放弃了这个叫作名声的不值钱的东西，还剩下什么值得看重的呢？我认为是这个：按照你本来的构造去行动、去克制自己，一切职业和技艺都通向这个目的。因为每一门技艺的目标都是这个：使造出来的东西适合于它被造出来所要做的工作；照料葡萄藤的种植者、驯马的人、训狗的人，都在追求这个目的。而对青年的教育和教导，也有它所追求的目标。教育和教导的价值就在于此。如果这一点做好了，你就不会去追求别的什么了。你难道不能不再看重许多别的东西吗？那样的话，你就既不会自由，也不能自足于你自己的幸福，也不能摆脱激情。因为你必然会嫉妒、猜忌、怀疑那些能夺走那些东西的人，必然会算计那些拥有你所看重之物的人。一个缺少这些东西中任何一样的人，必然完全处于烦乱之中；此外，他还必然常常埋怨众神。而敬重和尊崇你自己的心灵，会使你对自己满意，与社会和谐，与众神一致，也就是赞美他们所给予、所安排的一切。

17. Above, below, all around are the movements of the elements. But the motion of virtue is in none of these: it is something more divine, and advancing by a way hardly observed, it goes happily on its road.

17. 上面、下面、四周，都是元素的运动。但美德的运动不在其中任何一种里：它是某种更神圣的东西，沿着一条几乎觉察不到的道路前进，愉快地走在它的路上。

18. How strangely men act! They will not praise those who are living at the same time and living with themselves; but to be themselves praised by posterity, by those whom they have never seen or ever will see, this they set much value on. But this is very much the same as if thou shouldst be grieved because those who have lived before thee did not praise thee.

18. 人们的行为多么奇怪啊！他们不肯称赞那些和他们同时代、和他们一起生活的人；却十分看重让自己被后人称赞，被那些他们从没见过、也永远不会见到的人称赞。但这就好比你因为生活在你之前的人没有称赞你而难过一样。

19. If a thing is difficult to be accomplished by thyself, do not think that it is impossible for man: but if anything is possible for man and conformable to his nature, think that this can be attained by thyself too.

19. 如果一件事你自己做起来很难，不要以为它对人来说是不可能的；而如果一件事对人来说是可能的、合乎人的本性的，你就要想到，你自己也能做到。

20. In the gymnastic exercises suppose that a man has torn thee with his nails, and by dashing against thy head has inflicted a wound. Well, we neither show any signs of vexation, nor are we offended, nor do we suspect him afterwards as a treacherous fellow; and yet we are on our guard against him, not however as an enemy, nor yet with suspicion, but we quietly get out of his way. Something like this let thy behavior be in all the other parts of life; let us overlook many things in those who are like antagonists in the gymnasium. For it is in our power, as I said, to get out of the way, and to have no suspicion nor hatred.

20. 在体育训练中，假定有人用指甲抓伤了你，或者一头撞过来，把你的头撞伤了。那好，我们既不表现出任何恼怒，也不觉得受了冒犯，事后也不把他当作阴险的家伙来怀疑；我们固然会提防他，但不是把他当作敌人，也不是带着猜疑，而是悄悄地避开他。在生活的其他方面，你的行为也应当像这样；对于那些像体育场上的对手一样的人，我们要多多包涵。因为正如我所说的，我们有能力避开，而不抱任何猜疑和憎恨。

21. If any man is able to convince me and show me that I do not think or act right, I will gladly change; for I seek the truth, by which no man was ever injured. But he is injured who abides in his error and ignorance.

21. 如果有人能说服我，向我表明我想得不对、做得不对，我会乐意改变；因为我追求的是真理，而从没有人因真理受到伤害。受伤害的，是那个固守自己的错误与无知的人。

22. I do my duty: other things trouble me not; for they are either things without life, or things without reason, or things that have rambled and know not the way.

22. 我尽我的本分；别的事情不会烦扰我；因为它们要么是没有生命的东西，要么是没有理性的东西，要么是迷了路、不认得道路的东西。

23. As to the animals which have no reason, and generally all things and objects, do thou, since thou hast reason and they have none, make use of them with a generous and liberal spirit. But towards human beings, as they have reason, behave in a social spirit. And on all occasions call on the gods, and do not perplex thyself about the length of time in which thou shalt do this; for even three hours so spent are sufficient.

23. 对于没有理性的动物，以及一般的事物和对象，既然你有理性而它们没有，你就要以慷慨大方的精神去使用它们。但对于人，因为他们有理性，你就要以合群的精神去对待他们。在一切场合都要向众神祈求，不要为你这样做的时间长短而烦恼；因为即使只是这样度过三个小时，也就足够了。

24. Alexander the Macedonian and his groom by death were brought to the same state; for either they were received among the same seminal principles of the universe, or they were alike dispersed among the atoms.

24. 马其顿的亚历山大和他的马夫，死后被带到了同样的境地；因为他们要么被收进了宇宙同样的孕育之理里，要么同样被消散在原子之中。

25. Consider how many things in the same indivisible time take place in each of us,—things which concern the body and things which concern the soul: and so thou wilt not wonder if many more things, or rather all things which come into existence in that which is the one and all, which we call Cosmos, exist in it at the same time.

25. 想一想，在同一个不可分割的时间里，有多少事情在我们每个人身上发生，既有关乎身体的事，也有关乎灵魂的事；这样，如果有更多的事物，或者不如说一切进入存在的事物，同时存在于那个既是一又是全、我们称之为宇宙的东西之中，你也就不会感到奇怪了。

26. If any man should propose to thee the question, how the name Antoninus is written, wouldst thou with a straining of the voice utter each letter? What then if they grow angry, wilt thou be angry too? Wilt thou not go on with composure and number every letter? Just so then in this life also remember that every duty is made up of certain parts. These it is thy duty to observe, and without being disturbed or showing anger towards those who are angry with thee, to go on thy way and finish that which is set before thee.

26. 如果有人问你“安东尼努斯”这个名字怎么写，你会扯着嗓子把每个字母都喊出来吗？那么，如果他们发起火来，你也要发火吗？你难道不会平心静气地继续下去，把每个字母都数出来吗？同样，在这一生中也要记住，每一项本分都是由某些部分组成的。你的本分就是留意这些部分，不受扰乱，也不对那些冲你发火的人发火，继续走你的路，完成摆在你面前的事。

27. How cruel it is not to allow men to strive After the things which appear to them to be suitable to their nature and profitable! And yet in a manner thou dost not allow them to do this, when thou art vexed because they do wrong. For they are certainly moved towards things because they suppose them to be suitable to their nature and profitable to them. But it is not so. Teach them then, and show them without being angry.

27. 不允许人们去追求那些在他们看来合乎他们本性、对他们有益的东西，这是多么残忍啊！可是当你因为他们做错事而恼怒的时候，在某种意义上你就是不允许他们这样做。因为他们之所以被那些东西所吸引，肯定是因为他们认为那些东西合乎他们的本性、对他们有益。但事实并非如此。那就教导他们，向他们指明，而不要发怒。

28. Death is a cessation of the impressions through the senses, and of the pulling of the strings which move the appetites, and of the discursive movements of the thoughts, and of the service to the flesh (ii. 12).

28. 死亡是通过感官而来的印象的停止，是牵动欲望的那些线的停止，是思想漫游的活动的停止，是对肉体的服役的停止（参见卷二第 12 节）。

29. It is a shame for the soul to be first to give way in this life, when thy body does not give way.

29. 你的身体还没有垮下，你的灵魂却先在这一生中垮下了，这是灵魂的耻辱。

30. Take care that thou art not made into a Caesar, that thou art not dyed with this dye; for such things happen. Keep thyself then simple, good, pure, serious, free from affectation, a friend of justice, a worshipper of the gods, kind, affectionate, strenuous in all proper acts. Strive to continue to be such as philosophy wished to make thee. Reverence the gods, and help men. Short is life. There is only one fruit of this terrene life—a pious disposition and social acts. Do everything as a disciple of Antoninus. Remember his constancy in every act which was conformable to reason, and his evenness in all things, and his piety, and the serenity of his countenance, and his sweetness, and his disregard of empty fame, and his efforts to understand things; and how he would never let anything pass without having first most carefully examined it and clearly understood it; and how he bore with those who blamed him unjustly without blaming them in return; how he did nothing in a hurry; and how he listened not to calumnies, and how exact an examiner of manners and actions he was; and not given to reproach people, nor timid, nor suspicious, nor a sophist; and with how little he was satisfied, such as lodging, bed, dress, food, servants; and how laborious and patient; and how he was able on account of his sparing diet to hold out to the evening, not even requiring to relieve himself by any evacuations except at the usual hour; and his firmness and uniformity in his friendships; and how he tolerated freedom of speech in those who opposed his opinions; and the pleasure that he had when any man showed him anything better; and how religious he was without superstition. Imitate all this, that thou mayest have as good a conscience, when thy last hour comes, as he had (i. 16).

30. 当心不要被变成一个恺撒，不要被这种颜色浸染；因为这样的事是会发生的。所以要保持自己的单纯、善良、纯洁、庄重，不矫饰，做正义的朋友，敬畏众神，仁慈，亲切，在一切应做的事上勤勉。努力始终做哲学想要把你造就成的那种人。敬畏众神，帮助众人。人生短暂。这尘世的生命只有一种果实：虔敬的心性和合群的行动。凡事都像安东尼努斯的弟子那样去做。记住他在一切合乎理性的行动中的坚定，他在一切事情上的平和，他的虔敬，他面容的安详，他的温和，他对虚名的漠视，他理解事物的努力；记住他从不让任何事情轻易过去，一定先最仔细地审察、清楚地理解；记住他怎样容忍那些不公正地责备他的人，却不回过头去责备他们；他做事从不匆忙；他不听信诽谤；他审察人的品行和行为是多么精确；他不爱斥责人，不胆怯，不多疑，也不是诡辩家；他对住处、床铺、衣着、饮食、仆役，多么容易满足；他多么勤劳、多么有耐心；他因为饮食节俭，能一直坚持到傍晚，除了在惯常的时刻，连解手都不需要；他在友谊上的坚定与始终如一；他怎样容忍反对他意见的人直言，有人给他指出更好的东西时他是多么高兴；他多么虔诚，却没有迷信。效法这一切吧，好让你在最后的时刻到来时，也能像他一样问心无愧（参见卷一第 16 节）。

31. Return to thy sober senses and call thyself back; and when thou hast roused thyself from sleep and hast perceived that they were only dreams which troubled thee, now in thy waking hours look at these the things about thee as thou didst look at those the dreams.

31. 回到你清醒的理智，把自己唤回来吧；当你从睡梦中醒来，发觉烦扰你的不过是一些梦时，那么现在，在你醒着的时候，也要像看待那些梦一样，去看待你身边的这些事物。

32. I consist of a little body and a soul. Now to this little body all things are indifferent, for it is not able to perceive differences. But to the understanding those things only are indifferent which are not the works of its own activity. But whatever things are the works of its own activity, all these are in its power. And of these however only those which are done with reference to the present; for as to the future and the past activities of the mind, even these are for the present indifferent.

32. 我由一点身体和一个灵魂组成。对这点身体来说，一切都无所谓好坏，因为它不能觉察其中的差别。而对理智来说，只有那些不是它自己活动之产物的东西，才是无所谓好坏的。但凡是它自己活动之产物的东西，都在它的能力之内。不过在这些东西中，也只有那些关乎当下的才是如此；因为心灵将来的和过去的活动，即使是这些，对于当下来说也是无所谓好坏的。

33. Neither the labor which the hand does nor that of the foot is contrary to nature, so long as the foot does the foot's work and the hand the hand's. So then neither to a man as a man is his labor contrary to nature, so long as it does the things of a man. But if the labor is not contrary to his nature, neither is it an evil to him.

33. 只要脚做脚的工作，手做手的工作，手的劳作和脚的劳作就都不违背自然。同样，对于作为人的人来说，只要他的劳作做的是人的事，它就不违背自然。而如果这劳作不违背他的本性，它对他也就不是恶。

34. How many pleasures have been enjoyed by robbers, patricides, tyrants.

34. 强盗、弑父者和暴君，享受过多少快乐啊。

35. Dost thou not see how the handicrafts-men accommodate themselves up to a certain point to those who are not skilled in their craft—nevertheless they cling to the reason the principles of their art, and do not endure to depart from it? Is it not strange if the architect and the physician shall have more respect to the reason the principles of their own arts than man to his own reason, which is common to him and the gods?

35. 你没看见那些手艺人吗？他们在一定程度上迁就那些不懂他们手艺的人，但他们仍然坚守他们技艺的道理和原则，不肯偏离它。建筑师和医生对他们自己技艺的道理和原则，竟比人对他自己的理性更敬重，而这理性是人与众神所共有的，这难道不奇怪吗？

36. Asia, Europe, are corners of the universe; all the sea a drop in the universe; Athos a little clod of the universe: all the present time is a point in eternity. All things are little, changeable, perishable. All things come from thence, from that universal ruling power, either directly proceeding or by way of sequence. And accordingly the lion's gaping jaws, and that which is poisonous, and every harmful thing, as a thorn, as mud, are after-products of the grand and beautiful. Do not then imagine that they are of another kind from that which thou dost venerate, but form a just opinion of the source of all (vii. 75).

36. 亚洲、欧洲，都是宇宙的角落；整个大海是宇宙中的一滴水；阿托斯山是宇宙中的一小块泥土；整个现在是永恒中的一个点。一切都是渺小的、易变的、易朽的。一切都从那里来，从那普遍的统治力量来，或者直接出于它，或者作为其后果。所以，狮子张开的大口，有毒的东西，以及一切有害的东西，如荆棘、如泥浆，都是那宏伟而美好之物的附带产物。所以不要以为它们与你所敬拜的东西是另一类，而要对万物的源头形成一个正确的看法（参见卷七第 75 节）。

37. He who has seen present things has seen all, both everything which has taken place from all eternity and everything which will be for time without end; for all things are of one kin and of one form.

37. 一个看见了当下事物的人，就看见了一切，既看见了自永恒以来已经发生的一切，也看见了在无尽的时间里将要发生的一切；因为万物同出一族，同具一形。

38. Frequently consider the connection of all things in the universe and their relation to one another. For in a manner all things are implicated with one another, and all in this way are friendly to one another; for one thing comes in order after another, and this is by virtue of the active movement and mutual conspiration and the unity of the substance (ix. 1).

38. 要常常想一想宇宙中万物的联结，以及它们彼此之间的关系。因为在某种意义上，万物都彼此牵连，也因此彼此友爱；因为一件事物按次序接在另一件之后，这是凭着那主动的运动、相互的协同，以及实体的统一（参见卷九第 1 节）。

39. Adapt thyself to the things with which thy lot has been cast: and the men among whom thou hast received thy portion, love them, but do it truly sincerely.

39. 让自己适应你的命运所安排你与之相处的事物；至于那些与你同分一份命运的人，要爱他们，而且要真心诚意地爱。

40. Every instrument, tool, vessel, if it does that for which it has been made, is well, and yet he who made it is not there. But in the things which are held together by nature there is within, and there abides in them the power which made them; wherefore the more is it fit to reverence this power, and to think, that, if thou dost live and act according to its will, everything in thee is in conformity to intelligence. And thus also in the universe the things which belong to it are in conformity to intelligence.

40. 每一件器械、工具、器皿，只要它做它被造出来要做的事，就是好的，然而造它的人并不在那里。但在由自然维系在一起的事物中，那造出它们的力量就在里面，并且一直住在它们里面；所以更应当敬重这力量，并且想到，如果你按照它的意愿去生活、去行动，你身上的一切就都合乎理智。同样，在宇宙中，属于它的那些事物也都合乎理智。

41. Whatever of the things which are not within thy power thou shalt suppose to be good for thee or evil, it must of necessity be that, if such a bad thing befall thee, or the loss of such a good thing, thou wilt not blame the gods, and hate men too, those who are the cause of the misfortune or the loss, or those who are suspected of being likely to be the cause; and indeed we do much injustice because we make a difference between these things because we do not regard these things as indifferent. But if we judge only those things which are in our power to be good or bad, there remains no reason either for finding fault with God or standing in a hostile attitude to man.

41. 对于那些不在你能力之内的事物，无论你把其中哪一样假定为对你是善的或恶的，那么，一旦这样的坏事落到你头上，或者失去了这样的好事，你就必然会埋怨众神，也会憎恨人，憎恨那些造成这不幸或损失的人，或者那些被怀疑可能造成它的人；的确，我们做了许多不公正的事，正是因为我们在这些事物之间作出了区分，因为我们不把这些事物看作无所谓好坏的。但如果我们只把那些在我们能力之内的事物判断为善或恶，那就没有任何理由去埋怨神，或者对人采取敌对的态度了。

42. We are all working together to one end, some with knowledge and design, and others without knowing what they do; as men also when they are asleep, of whom it is Heraclitus, I think, who says that they are laborers and co-operators in the things which take place in the universe. But men co-operate after different fashions: and even those co-operate abundantly, who find fault with what happens and those who try to oppose it and to hinder it; for the universe had need even of such men as these. It remains then for thee to understand among what kind of workmen thou placest thyself; for he who rules all things will certainly make a right use of thee, and he will receive thee among some part of the co-operators and of those whose labors conduce to one end. But be not thou such a part as the mean and ridiculous verse in the play, which Chrysippus speaks of.

42. 我们都在为同一个目的一起工作，有的人带着认识和意图，有的人却不知道自己在做什么；就像人睡着的时候一样，我想是赫拉克利特说过，他们也是宇宙中所发生之事的劳作者和合作者。但人们合作的方式各不相同：甚至那些埋怨所发生之事的人、那些试图反对它、阻碍它的人，也在大量地合作；因为宇宙连这样的人也需要。那么剩下的，就是你要明白你把自己放在哪一类工人当中；因为统治万物的那一位肯定会正确地使用你，会把你收进合作者中的某一部分，收进那些其劳作都有助于同一目的的人当中。但你不要成为这样的一部分：就像克律西波斯所说的戏剧中那句卑劣可笑的诗行。

43. Does the sun undertake to do the work of the rain, or Aesculapius the work of the Fruit-bearer the earth? And how is it with respect to each of the stars—are they not different and yet they work together to the same end?

43. 太阳会去做雨的工作吗？阿斯克勒庇俄斯会去做那结果实者，也就是大地的工作吗？每一颗星辰又如何呢？它们不是各不相同，却又为同一个目的一起工作吗？

44. If the gods have determined about me and about the things which must happen to me, they have determined well, for it is not easy even to imagine a deity without forethought; and as to doing me harm, why should they have any desire towards that? for what advantage would result to them from this or to the whole, which is the special object of their providence? But if they have not determined about me individually, they have certainly determined about the whole at least, and the things which happen by way of sequence in this general arrangement I ought to accept with pleasure and to be content with them. But if they determine about nothing,—which it is wicked to believe, or if we do believe it, let us neither sacrifice nor pray nor swear by them, nor do anything else which we do as if the gods were present and lived with us,—but if however the gods determine about none of the things which concern us, I am able to determine about myself, and I can inquire about that which is useful; and that is useful to every man which is conformable to his own constitution and nature. But my nature is rational and social; and my city and country, so far as I am Antoninus, is Rome, but so far as I am a man, it is the world. The things then which are useful to these cities are alone useful to me.

44. 如果众神已经对我、对必定要发生在我身上的事作了决定，他们就决定得好，因为要想象一位没有远见的神都不容易；至于伤害我，他们为什么要有这样的意愿呢？因为这对他们、或对整体，即他们的天意所特别关照的对象，会带来什么好处呢？但如果他们没有对我个人作出决定，他们至少肯定对整体作了决定，而在这种总的安排中作为其后果而发生的事，我应当愉快地接受，并且满足于它们。但如果他们对什么都不作决定，——相信这一点是不虔敬的；如果我们真的相信，那就让我们不再献祭，不再祈祷，不再以他们的名义起誓，也不再做任何其他我们仿佛众神就在面前、与我们同住时所做的事，——但是，如果众神对任何与我们有关的事都不作决定，我也能对我自己作决定，我能探究什么是有益的；而对每个人有益的，就是合乎他自己的构造和本性的东西。我的本性是有理性的、合群的；就我是安东尼努斯而言，我的城邦和祖国是罗马；但就我是一个人而言，它就是世界。所以，只有对这些城邦有益的东西，才对我有益。

45. Whatever happens to every man, this is for the interest of the universal: this might be sufficient. But further thou wilt observe this also as a general truth, if thou dost observe, that whatever is profitable to any man is profitable also to other men. But let the word profitable be taken here in the common sense as said of things of the middle kind neither good nor bad.

45. 凡发生在每个人身上的事，都是为了普遍的利益：这本来就足够了。但如果你留心观察，你还会看出这样一条普遍的真理：凡对一个人有益的，对别人也有益。不过这里的“有益”一词，要按通常的意思理解，是就那些中间一类、既不善也不恶的东西而言的。

46. As it happens to thee in the amphitheatre and such places, that the continual sight of the same things, and the uniformity, make the spectacle wearisome, so it is in the whole of life; for all things above, below, are the same and from the same. How long then?

46. 正如在圆形剧场和这一类地方，你总是看见同样的东西，千篇一律，使这场表演令人厌倦；整个人生也是如此；因为上面、下面的一切，都是同样的东西，出于同样的东西。那么，还要多久呢？

47. Think continually that all kinds of men and of all kinds of pursuits and of all nations are dead, so that thy thoughts come down even to Philistion and Phoebus and Origanion. Now turn thy thoughts to the other kinds of men. To that place then we must remove, where there are so many great orators, and so many noble philosophers, Heraclitus, Pythagoras, Socrates; so many heroes of former days, and so many generals after them, and tyrants; besides these, Eudoxus, Hipparchus, Archimedes, and other men of acute natural talents, great minds, lovers of labor, versatile, confident, mockers even of the perishable and ephemeral life of man, as Menippus and such as are like him. As to all these consider that they have long been in the dust. What harm then is this to them; and what to those whose names are altogether unknown? One thing here is worth a great deal, to pass thy life in truth and justice, with a benevolent disposition even to liars and unjust men.

47. 要常常想到，各种各样的人，从事各种各样营生的人，各个民族的人，都已经死了，让你的思绪一直下到菲利斯提翁、福玻斯和奥里加尼翁。现在再把你的思绪转向别的各类人。我们必定要迁往那个地方，那里有那么多伟大的演说家，那么多高贵的哲学家，赫拉克利特、毕达哥拉斯、苏格拉底；有那么多往昔的英雄，那么多后来的将军和暴君；此外还有欧多克索斯、希帕克斯、阿基米德，以及其他天资敏锐、心胸宏大、热爱劳作、多才多艺、充满自信的人，甚至还有那些嘲弄人的短暂易朽之生命的人，比如墨尼波斯和像他那样的人。想一想，所有这些人都早已化为尘土了。那么，这对他们有什么损害呢？对那些连名字都完全无人知晓的人，又有什么损害呢？这里只有一件事是非常值得的：在真理和正义中度过你的一生，即使对说谎的人和不公正的人，也怀着善意。

48. When thou wishest to delight thyself, think of the virtues of those who live with thee; for instance, the activity of one, and the modesty of another, and the liberality of a third, and some other good quality of a fourth. For nothing delights so much as the examples of the virtues, when they are exhibited in the morals of those who live with us and present themselves in abundance, as far as is possible. Wherefore we must keep them before us.

48. 当你想让自己高兴的时候，就想一想那些和你一起生活的人的美德吧；比如这一个人的勤勉，那一个人的谦逊，第三个人的慷慨，第四个人的另一种好品质。因为没有什么比美德的榜样更令人高兴的了，当它们表现在那些和我们一起生活的人的品行之中，并且尽可能丰富地呈现出来的时候。所以，我们必须把它们常常放在眼前。

49. Thou art not dissatisfied. I suppose, because thou weighest only so many litrae and not three hundred. Be not dissatisfied then that thou must live only so many years and not more; for as thou art satisfied with the amount of substance which has been assigned to thee, so be content with the time.

49. 我想，你不会因为自己只有那么多利特拉重、而不是三百利特拉重就不满吧。那么，也不要因为你只能活那么多年、而不能活得更久就不满；因为正如你满足于分派给你的实体的分量，也要满足于分派给你的时间。

50. Let us try to persuade them men. But act even against their will, when the principles of justice lead that way. If however any man by using force stands in thy way, betake thyself to contentment and tranquillity, and at the same time employ the hindrance towards the exercise of some other virtue; and remember that thy attempt was with a reservation conditionally, that thou didst not desire to do impossibilities. What then didst thou desire?—Some such effort as this.—But thou attainest thy object, if the things to which thou wast moved are not accomplished.

50. 让我们试着说服他们，也就是那些人。但当正义的原则引向那里时，即使违背他们的意愿，也要去做。然而如果有人用强力挡住你的路，那就转向知足和宁静，同时把这个阻碍用来锻炼另一种美德；还要记住，你的尝试是有保留的，是有条件的，你并不想做不可能的事。那么，你想要的是什么呢？——就是这样一种努力。——那么，即使你所趋向的那些事没有做成，你也达到了你的目的。

51. He who loves fame considers another man's activity to be his own good; and he who loves pleasure, his own sensations; but he who has understanding considers his own acts to be his own good.

51. 爱名声的人，把别人的活动看作自己的善；爱享乐的人，把自己的感觉看作自己的善；而有理解力的人，把自己的行为看作自己的善。

52. It is in our power to have no opinion about a thing, and not to be disturbed in our soul; for things themselves have no natural power to form our judgments.

52. 对一件事不抱任何看法，灵魂不受扰乱，这在我们的能力之内；因为事物本身并没有天然的力量来形成我们的判断。

53. Accustom thyself to attend carefully to what is said by another, and as much as it is possible, be in the speaker's mind.

53. 要习惯于仔细留意别人所说的话，尽可能地进到说话人的心里去。

54. That which is not good for the swarm, neither is it good for the bee.

54. 凡对蜂群不好的，对蜜蜂也不好。

55. If sailors abused the helmsman, or the sick the doctor, would they listen to anybody else? or how could the helmsman secure the safety of those in the ship, or the doctor the health of those whom he attends?

55. 如果水手们辱骂舵手，病人辱骂医生，他们还会听别的什么人的话吗？舵手又怎么能保证船上人的安全，医生又怎么能保证他所照料的人的健康呢？

56. How many together with whom I came into the world are already gone out of it.

56. 和我一起来到世上的人，有多少已经离开了它。

57. To the jaundiced honey tastes bitter, and to those bitten by mad dogs water causes fear; and to little children the ball is a fine thing. Why then am I angry? Dost thou think that a false opinion has less power than the bile in the jaundiced or the poison in him who is bitten by a mad dog?

57. 对患黄疸的人，蜂蜜是苦的；对被疯狗咬过的人，水会引起恐惧；对小孩子来说，一只球是个好东西。那我为什么要生气呢？你以为一个错误的看法，力量会比黄疸病人身上的胆汁、或被疯狗咬过的人身上的毒液更小吗？

58. No man will hinder thee from living according to the reason of thy own nature: nothing will happen to thee contrary to the reason of the universal nature.

58. 没有人能阻止你按照你自己本性的理性去生活：也没有什么违背普遍本性之理性的事会发生在你身上。

59. What kind of people are those whom men wish to please, and for what objects, and by what kind of acts? How soon will time cover all things, and how many it has covered already.

59. 人们想要讨好的，是些什么样的人？为了什么目的？靠什么样的行为？时间多么快就会掩埋一切，它已经掩埋了多少啊。

Book VII卷七#

What is badness? It is that which thou hast often seen. And on the occasion of everything which happens keep this in mind, that it is that which thou hast often seen. Everywhere up and down thou wilt find the same things, with which the old histories are filled, those of the middle ages and those of our own day; with which cities and houses are filled now. There is nothing new: all things are both familiar and short-lived.

恶是什么？就是你常常见到的那种东西。每逢发生什么事，都要记住：这就是你常常见到的那种东西。上上下下，到处你都会看到同样的事情，古代的历史、中古的历史、我们这个时代的历史都充满了它们，如今的城市和家庭也充满了它们。没有什么新东西：一切都既是熟悉的，又是短暂的。

2. How can our principles become dead, unless the impressions thoughts which correspond to them are extinguished? But it is in thy power continuously to fan these thoughts into a flame. I can have that opinion about anything which I ought to have. If I can, why am I disturbed? The things which are external to my mind have no relation at all to my mind.—Let this be the state of thy affects, and thou standest erect. To recover thy life is in thy power. Look at things again as thou didst use to look at them; for in this consists the recovery of thy life.

2. 我们的原则怎么会死去呢？除非与它们相应的印象，也就是那些思想，熄灭了。但你有能力不断地把这些思想扇成火焰。对任何事物，我都能抱有我应当抱有的看法。既然能，我为什么还要烦扰呢？在我心灵之外的东西，与我的心灵毫不相干。——让你的感受处于这种状态，你就挺立起来了。恢复你的生命，这在你的能力之内。再像你从前那样去看待事物吧；恢复你的生命，就在于此。

3. The idle business of show, plays on the stage, flocks of sheep, herds, exercises with spears, a bone cast to little dogs, a bit of bread into fishponds, laborings of ants and burden-carrying, runnings about of frightened little mice, puppets pulled by strings—all alike. It is thy duty then in the midst of such things to show good humor and not a proud air; to understand however that every man is worth just so much as the things are worth about which he busies himself.

3. 排场的无谓忙碌，舞台上的戏，成群的羊、成群的牛，持矛的操练，扔给小狗的一根骨头，投进鱼池的一点面包，蚂蚁的劳作和搬运，受惊的小老鼠的四处乱窜，被线牵动的木偶：全都一样。所以，你的本分是在这些事物之中保持好脾气，而不是摆出一副傲慢的样子；不过也要明白，每个人的价值，恰好等于他所忙碌的那些事物的价值。

4. In discourse thou must attend to what is said, and in every movement thou must observe what is doing. And in the one thou shouldst see immediately to what end it refers, but in the other watch carefully what is the thing signified.

4. 交谈时，你必须留意所说的话；在每一个动作中，你必须留意正在做的事。在前者，你应当立刻看出它指向什么目的；在后者，你应当仔细察看它所意味的是什么。

5. Is my understanding sufficient for this or not? If it is sufficient, I use it for the work as an instrument given by the universal nature. But if it is not sufficient, then either I retire from the work and give way to him who is able to do it better, unless there be some reason why I ought not to do so; or I do it as well as I can, taking to help me the man who with the aid of my ruling principle can do what is now fit and useful for the general good. For what-soever either by myself or with another I can do, ought to be directed to this only, to that which is useful and well suited to society.

5. 我的理解力是否足以胜任这件事？如果足以胜任，我就把它当作普遍本性所赋予的工具，用在这件工作上。如果不足以胜任，那么，要么我退出这件工作，让给那能做得更好的人，除非有什么理由使我不应当这样做；要么我尽我所能去做，请来那个能借助我的主导原则、做出眼下对公共利益合宜而有用之事的人来帮助我。因为无论我独自做、还是与别人一起做，都应当只指向这一点：指向对社会有用、与社会相宜的东西。

6. How many after being celebrated by fame have been given up to oblivion; and how many who have celebrated the fame of others have long been dead.

6. 有多少人曾被名声颂扬，如今已被交给遗忘；有多少颂扬过别人名声的人，也早已死去。

7. Be not ashamed to be helped; for it is thy business to do thy duty like a soldier in the assault on a town. How then, if being lame thou canst not mount up on the battlements alone, but with the help of another it is possible?

7. 不要以接受帮助为耻；因为你的事情是尽你的本分，就像一个攻城的士兵。那么，如果你瘸了腿，不能独自登上城垛，而在别人的帮助下却能做到，又怎么样呢？

8. Let not future things disturb thee, for thou wilt come to them, if it shall be necessary, having with thee the same reason which now thou usest for present things.

8. 不要让将来的事扰乱你，因为如果必须的话，你会带着你现在用于眼前事物的同一个理性，走到它们面前。

9. All things are implicated with one another, and the bond is holy; and there is hardly anything unconnected with any other thing. For things have been co-ordinated, and they combine to form the same universe order. For there is one universe made up of all things, and one god who pervades all things, and one substance, and one law, one common reason in all intelligent animals, and one truth; if indeed there is also one perfection for all animals which are of the same stock and participate in the same reason.

9. 万物彼此交织，这纽带是神圣的；几乎没有什么东西与别的东西不相关联。因为万物都已被协调安排，它们结合起来，构成同一个宇宙秩序。因为只有一个由万物构成的宇宙，一个贯穿万物的神，一种实体，一条法则，一切有理智的生灵共有的一种理性，一个真理；如果对于同一族类、分享理性的一切生灵，确实也只有一种完满的话。

10. Everything material soon disappears in the substance of the whole; and everything formal causal is very soon taken back into the universal reason; and the memory of everything is very soon overwhelmed in time.

10. 一切质料的东西，都很快消失在整体的实体之中；一切形式的、作为原因的东西，都很快被收回到普遍的理性之中；对一切事物的记忆，也都很快被时间淹没。

11. To the rational animal the same act is according to nature and according to reason.

11. 对于有理性的生灵来说，同一个行为，既是合乎自然的，也是合乎理性的。

12. Be thou erect, or be made erect (iii. 5).

12. 要挺立，或者被扶起来挺立（参见卷三第 5 节）。

13. Just as it is with the members in those bodies which are united in one, so it is with rational beings which exist separate, for they have been constituted for one co-operation. And the perception of this will be more apparent to thee if thou often sayest to thyself that I am a member (μέλος) of the system of rational beings. But if using the letter r thou sayest that thou art a part (μέρος), thou dost not yet love men from thy heart; beneficence does not yet delight thee for its own sake; thou still doest it barely as a thing of propriety, and not yet as doing good to thyself.

13. 就像结合成一个身体的那些肢体一样，各自分离存在的有理性者也是如此，因为它们被构成是为了一种合作。如果你常常对自己说，我是有理性者这个体系中的一个肢体（μέλος），你就会更清楚地觉察到这一点。但如果你换上字母 r，说自己只是其中的一个部分（μέρος），那你就还没有从心底爱人；行善还没有因为它本身而让你喜悦；你行善还只是把它当作一件得体的事，还没有把它当作是在善待你自己。

14. Let there fall externally what will on the parts which can feel the effects of this fall. For those parts which have felt will complain, if they choose. But I, unless I think that what has happened is an evil, am not injured. And it is in my power not to think so.

14. 外面要落下什么，就让它落在那些能感受这一落的部分上吧。因为那些感受到了的部分，愿意的话，尽可以抱怨。但我，除非我认为发生的事是恶，就没有受到伤害。而不这样认为，是在我的能力之内的。

15. Whatever any one does or says, I must be good; just as if the gold, or the emerald, or the purple, were always saying this. Whatever any one does or says, I must be emerald and keep my color.

15. 无论别人做什么、说什么，我都必须是善的；就像黄金、绿宝石或紫色总在这样说：无论别人做什么、说什么，我都必须是绿宝石，保持我的颜色。

16. The ruling faculty does not disturb itself; I mean, does not frighten itself or cause itself pain. But if any one else can frighten or pain it, let him do so. For the faculty itself will not by its own opinion turn itself into such ways. Let the body itself take care, if it can, that it suffer nothing, and let it speak, if it suffers. But the soul itself, that which is subject to fear, to pain, which has completely the power of forming an opinion about these things, will suffer nothing, for it will never deviate into such a judgment. The leading principle in itself wants nothing, unless it makes a want for itself; and therefore it is both free from perturbation and unimpeded, if it does not disturb and impede itself.

16. 主导能力不扰乱它自己；我是说，它不使自己恐惧，也不使自己痛苦。但如果别的什么人能使它恐惧或痛苦，那就让他去做吧。因为这能力本身不会凭自己的看法使自己走上这样的路。让身体自己当心，如果它能的话，不要受任何伤害；如果它受了伤害，就让它说出来。但灵魂本身，那会恐惧、会痛苦、完全有能力对这些事形成看法的东西，却不会受任何伤害，因为它永远不会偏向这样的判断。主导原则本身什么也不缺，除非它给自己制造一种缺乏；因此，只要它不扰乱自己、不阻碍自己，它就既不受烦扰，也不受阻碍。

17. Eudaemonia happiness is a good daemon, or a good thing. What then art thou doing here, O imagination? Go away, I entreat thee by the gods, as thou didst come, for I want thee not. But thou art come according to thy old fashion. I am not angry with thee: only go away.

17. 幸福（Eudaemonia）就是一个好的神灵，或者说一件好东西。那么，想象啊，你在这里做什么？我凭众神恳求你，你怎么来的就怎么走吧，因为我不需要你。可你是照着你的老习惯来的。我不生你的气：只要你走开。

18. Is any man afraid of change? Why, what can take place without change? What then is more pleasing or more suitable to the universal nature? And canst thou take a bath unless the wood undergoes a change? and canst thou be nourished, unless the food undergoes a change? And can anything else that is useful be accomplished without change? Dost thou not see then that for thyself also to change is just the same, and equally necessary for the universal nature?

18. 有人害怕变化吗？可是，没有变化，什么能发生呢？那么，对于普遍的本性，还有什么比变化更令它喜欢、更适合它呢？木柴不经历变化，你能洗热水澡吗？食物不经历变化，你能得到滋养吗？没有变化，还有什么别的有用的事能完成吗？那么你没看见，你自己的变化也正是同样的事，对于普遍的本性也同样是必需的吗？

19. Through the universal substance as through a furious torrent all bodies are carried, being by their nature united with and co-operating with the whole, as the parts of our body with one another. How many a Chrysippus, how many a Socrates, how many an Epictetus has time already swallowed up! And let the same thought occur to thee with reference to every man and thing (v. 23; vi. 15).

19. 一切物体都被带着穿过普遍的实体，就像穿过一股湍急的激流，它们按其本性与整体结合在一起、与整体合作，就像我们身体的各部分彼此合作一样。时间已经吞没了多少个克律西波斯、多少个苏格拉底、多少个爱比克泰德啊！对每一个人、每一件事物，也让同样的念头出现在你心里吧（参见卷五第 23 节；卷六第 15 节）。

20. One thing only troubles me, lest I should do something which the constitution of man does not allow, or in the way which it does not allow, or what it does not allow now.

20. 只有一件事让我烦恼：唯恐我做了人的构造所不允许的事，或者以它不允许的方式去做，或者做了它现在不允许的事。

21. Near is thy forgetfulness of all things; and near the forgetfulness of thee by all.

21. 你忘记一切的时候近了；一切人忘记你的时候也近了。

22. It is peculiar to man to love even those who do wrong. And this happens, if when they do wrong it occurs to thee that they are kinsmen, and that they do wrong through ignorance and unintentionally, and that soon both of you will die; and above all, that the wrong-doer has done thee no harm, for he has not made thy ruling faculty worse than it was before.

22. 爱那些做错事的人，这是人所特有的。要做到这一点，只要在他们做错事的时候，你想到他们是你的同类，他们做错事是出于无知、并非有意，想到你们两人不久都会死去；尤其要想到，做错事的人并没有伤害你，因为他没有使你的主导能力比原来更坏。

23. The universal nature out of the universal substance, as if it were wax, now moulds a horse, and when it has broken this up, it uses the material for a tree, then for a man, then for something else; and each of these things subsists for a very short time. But it is no hardship for the vessel to be broken up, just as there was none in its being fastened together (viii. 50).

23. 普遍的本性把普遍的实体当作蜡，一会儿塑成一匹马，把它打碎之后，又用这材料去做一棵树，然后做一个人，然后做别的什么；这些东西每一样都只存在很短的时间。但容器被打碎并不是什么苦事，正如它被拼合起来时也不是什么苦事一样（参见卷八第 50 节）。

24. A scowling look is altogether unnatural; when it is often assumed, the result is that all comeliness dies away, and at last is so completely extinguished that it cannot be again lighted up at all. Try to conclude from this very fact that it is contrary to reason. For if even the perception of doing wrong shall depart, what reason is there for living any longer?

24. 愁眉苦脸的神情是全然违反自然的；常常摆出这副神情，结果就是一切端庄都消失了，最后熄灭得那样彻底，以致再也无法重新点燃。试着正从这一事实推断出它是违背理性的。因为如果连对做错事的知觉都消失了，还有什么理由再活下去呢？

25. Nature which governs the whole will soon change all things which thou seest, and out of their substance will make other things, and again other things from the substance of them, in order that the world may be ever new (xii. 23).

25. 那统治整体的自然，很快就会改变你所看见的一切，用它们的实体造出别的东西，再用那些东西的实体造出另一些东西，好让世界永远是新的（参见卷十二第 23 节）。

26. When a man has done thee any wrong, immediately consider with what opinion about good or evil he has done wrong. For when thou hast seen this, thou wilt pity him, and wilt neither wonder nor be angry. For either thou thyself thinkest the same thing to be good that he does, or another thing of the same kind. It is thy duty then to pardon him. But if thou dost not think such things to be good or evil, thou wilt more readily be well disposed to him who is in error.

26. 当有人对你做了错事，要立刻想一想，他是抱着关于善恶的什么看法才做错的。因为你看出了这一点，就会怜悯他，既不会惊讶，也不会生气。因为要么你自己也和他一样把同样的东西看作善，或者把同一类的别的东西看作善；那你的本分就是原谅他。但如果你不把这样的东西看作善或恶，你就会更容易善待那犯了错的人。

27. Think not so much of what thou hast not as of what thou hast: but of the things which thou hast select the best, and then reflect how eagerly they would have been sought, if thou hadst them not. At the same time, however, take care that thou dost not through being so pleased with them accustom thyself to overvalue them, so as to be disturbed if ever thou shouldst not have them.

27. 不要多想你没有的东西，而要多想你有的东西：在你有的东西中挑出最好的，然后想一想，假如你没有它们，你会多么急切地去寻求它们。但同时也要当心，不要因为太喜欢它们，就使自己习惯于过高地看重它们，以致一旦失去它们就心烦意乱。

28. Retire into thyself. The rational principle which rules has this nature, that it is content with itself when it does what is just, and so secures tranquillity.

28. 退回到你自己里面。那统治的理性原则有这样的本性：当它做公正的事时，它就满足于自身，并由此获得宁静。

29. Wipe out the imagination. Stop the pulling of the strings. Confine thyself to the present. Understand well what happens either to thee or to another. Divide and distribute every object into the causal formal and the material. Think of thy last hour. Let the wrong which is done by a man stay there where the wrong was done (viii. 29).

29. 抹去想象。停止那些线的牵扯。把自己限定在当下。好好理解发生在你身上或别人身上的事。把每一个对象划分、归入作为原因的形式部分和质料部分。想一想你最后的时刻。别人做的错事，就让它留在它被做出来的地方吧（参见卷八第 29 节）。

30. Direct thy attention to what is said. Let thy understanding enter into the things that are doing and the things which do them (vii. 4).

30. 把你的注意力集中在所说的话上。让你的理解力进入正在做的事情和做这些事情的人之中（参见卷七第 4 节）。

31. Adorn thyself with simplicity and modesty, and with indifference towards the things which lie between virtue and vice. Love mankind. Follow God. The poet says that law rules all— And it is enough to remember that law rules all.

31. 用单纯和谦逊装扮你自己，对介于美德与恶德之间的事物淡然处之。爱人类。追随神。诗人说，法则统治一切——而记住法则统治一切，这就足够了。

32. About death: whether it is a dispersion, or a resolution into atoms, or annihilation, it is either extinction or change.

32. 关于死亡：无论它是消散，是分解为原子，还是归于虚无，它要么是熄灭，要么是变化。

33. About pain: the pain which is intolerable carries us off; but that which lasts a long time is tolerable; and the mind maintains its own tranquillity by retiring into itself, and the ruling faculty is not made worse. But the parts which are harmed by pain, let them, if they can, give their opinion about it.

33. 关于痛苦：不可忍受的痛苦会把我们带走；而持续很久的痛苦是可以忍受的；心灵退回到自身之中，就能保持它自己的宁静，主导能力也不会因此变坏。至于被痛苦损害的那些部分，如果它们能的话，就让它们对痛苦发表它们的看法吧。

34. About fame: look at the minds of those who seek fame, observe what they are, and what kind of things they avoid, and what kind of things they pursue. And consider that as the heaps of sand piled on one another hide the former sands; so in life the events which go before are soon covered by those which come after.

34. 关于名声：看看那些追求名声的人的心灵，看看他们是什么样的人，他们回避的是哪一类事，追求的又是哪一类事。再想一想，正如一堆堆沙子堆在一起，掩盖了先前的沙子，人生中也是这样，先前的事很快就被后来的事掩盖了。

35. From Plato: The man who has an elevated mind and takes a view of all time and of all substance, dost thou suppose it possible for him to think that human life is anything great? It is not possible, he said.—Such a man then will think that death also is no evil.—Certainly not.

35. 出自柏拉图：一个心灵高远、俯瞰一切时间和一切实体的人，你认为他会把人的一生看作什么了不起的事吗？他说，不可能。——那么这样的人也不会把死亡看作恶吧。——当然不会。

36. From Antisthenes: It is royal to do good and to be abused.

36. 出自安提斯泰尼：行善而遭人辱骂，这是君王的气度。

37. It is a base thing for the countenance to be obedient and to regulate and compose itself as the mind commands, and for the mind not to be regulated and composed by itself.

37. 面容顺从心灵的命令，调整自己、安定自己，而心灵却不能自己调整、自己安定，这是可耻的。

38. It is not right to vex ourselves at things, For they care nought about it.

38. 为事物而烦恼是不对的，因为它们对此毫不在意。

39. To the immortal gods and us give joy.

39. 愿你给不朽的众神和我们带来欢乐。

40. Life must be reaped like the ripe ears of corn. / One man is born; another dies.

40. 生命必须像成熟的谷穗一样收割。/ 一个人出生；另一个人死去。

41. If gods care not for me and for my children, / There is a reason for it.

41. 如果众神不关心我和我的孩子，/ 那也自有它的道理。

42. For the good is with me, and the just.

42. 因为善与我同在，正义也与我同在。

43. No joining others in their wailing, / no violent emotion.

43. 不随着别人一起哀号，/ 不起激烈的情绪。

44. From Plato: But I would make this man a sufficient answer, which is this: Thou sayest not well, if thou thinkest that a man who is good for anything at all ought to compute the hazard of life or death, and should not rather look to this only in all that he does, whether he is doing what is just or unjust, and the works of a good or a bad man.

44. 出自柏拉图：但我要给这个人一个充分的回答，就是这样：如果你以为一个多少有点用处的人，应当去计算生死的风险，而不是在他所做的一切事情中只看这一点：他做的是公正的事还是不公正的事，是好人的作为还是坏人的作为，那你就说得不对了。

45. For thus it is, men of Athens, in truth: wherever a man has placed himself thinking it the best place for him, or has been placed by a commander, there in my opinion he ought to stay and to abide the hazard, taking nothing into the reckoning, either death or anything else, before the baseness of deserting his post.

45. 因为，雅典人啊，事实确实如此：一个人无论把自己安置在什么地方，认为那是对他最好的位置，或是被一位指挥官安置在那里，我认为他都应当留在那里，承担那份风险，在擅离职守的卑劣面前，死亡也好，别的什么也好，一概不予计较。

46. But, my good friend, reflect whether that which is noble and good is not something different from saving and being saved; for as to a man living such or such a time, at least one who is really a man, consider if this is not—a thing to be dismissed from the thoughts: and there must be no love of life: but as to these matters a man must intrust them to the Deity and believe what the women say, that no man can escape his destiny, the next inquiry being how he may best live the time that he has to live.

46. 可是，我的好朋友，想一想，那高贵的、善的东西，是不是与救人和得救不同的另一回事；因为一个人活这么长或那么长的时间，至少一个真正的人，想一想这是不是一件应当从思想中抛开的事：不应当有对生命的贪恋；在这些事情上，一个人必须把它们托付给神，相信妇人们所说的话：没有人能逃脱他的命运；接下来要探究的，是他怎样才能最好地度过他所要活的那段时间。

47. Look round at the courses of the stars, as if thou wert going along with them; and constantly consider the changes of the elements into one another, for such thoughts purge away the filth of the terrene life.

47. 环顾群星的运行，仿佛你在与它们一同运行；要常常想一想元素之间的相互转化，因为这样的思想能涤除尘世生活的污秽。

48. This is a fine saying of Plato: That he who is discoursing about men should look also at earthly things as if he viewed them from some higher place; should look at them in their assemblies, armies, agricultural labors, marriages, treaties, births, deaths, noise of the courts of justice, desert places, various nations of barbarians, feasts, lamentations, markets, a mixture of all things and an orderly combination of contraries.

48. 柏拉图有一句好话：谈论人的人，也应当像从某个更高的地方俯视那样，去看地上的事物；去看他们的集会、军队、农事、婚姻、条约、出生、死亡、法庭的喧嚣、荒漠之地、各种各样的蛮族、宴饮、哀悼、市集，看那万物的混杂，以及对立之物有秩序的结合。

49. Consider the past,—such great changes of political supremacies; thou mayest foresee also the things which will be. For they will certainly be of like form, and it is not possible that they should deviate from the order of the things which take place now; accordingly to have contemplated human life for forty years is the same as to have contemplated it for ten thousand years. For what more wilt thou see?

49. 想一想过去：统治权力有过那么巨大的变迁；你也可以预见将要发生的事。因为它们肯定会是同样的形态，不可能偏离现在所发生之事的秩序；所以，观察人生四十年，和观察它一万年是一样的。因为你还能看到什么更多的东西呢？

50. That which has grown from the earth to the earth, / But that which has sprung from heavenly seed, / Back to the heavenly realms returns.

50. 从泥土中长出的，归于泥土；/ 而从天上的种子萌发的，/ 回到天上的国度。

This is either a dissolution of the mutual involution of the atoms, or a similar dispersion of the unsentient elements.

这要么是原子相互缠结的解散，要么是无知觉的元素类似的消散。

51. With food and drinks and cunning magic arts / Turning the channel's course to 'scape from death. / The breeze which heaven has sent / We must endure, and toil without complaining.

51. 用饮食和狡猾的魔法，/ 改换水道，好逃脱死亡。/ 上天送来的风，/ 我们必须忍受，劳作而不抱怨。

52. Another may be more expert in casting his opponent; but he is not more social, nor more modest, nor better disciplined to meet all that happens, nor more considerate with respect to the faults of his neighbors.

52. 另一个人也许更善于把对手摔倒；但他并不更合群，并不更谦逊，对一切发生之事并不训练得更好，对邻人的过错也并不更体谅。

53. Where any work can be done conformably to the reason which is common to gods and men, there we have nothing to fear; for where we are able to get profit by means of the activity which is successful and proceeds according to our constitution, there no harm is to be suspected.

53. 凡是一件工作能按照众神与人所共有的理性去完成的地方，我们就没有什么可怕的；因为凡是我们能借着那顺利的、合乎我们构造的活动而得益的地方，就不必疑心会有什么伤害。

54. Everywhere and at all times it is in thy power piously to acquiesce in thy present condition, and to behave, justly to those who are about thee, and to exert thy skill upon thy present thoughts, that nothing shall steal into them without being well examined.

54. 无论何处、无论何时，你都有能力虔敬地安于你眼下的境况，公正地对待你周围的人，在你眼下的思想上运用你的技艺，不让任何未经仔细审察的东西偷偷溜进来。

55. Do not look around thee to discover other men's ruling principles, but look straight to this, to what nature leads thee, both the universal nature through the things which happen to thee, and thy own nature through the acts which must be done by thee. But every being ought to do that which is according to its constitution; and all other things have been constituted for the sake of rational beings, just as among irrational things the inferior for the sake of the superior, but the rational for the sake of one another.

55. 不要东张西望地去发现别人的主导原则，而要直视这一点：自然把你引向什么，既有普遍的本性通过发生在你身上的事来引导你，也有你自己的本性通过你必须做的事来引导你。每一个存在者都应当做合乎它构造的事；其他一切事物都是为了有理性者而构造的，正如在无理性的事物中，低等的是为了高等的，而有理性者则是为了彼此。

The prime principle then in man's constitution is the social. And the second is not to yield to the persuasions of the body,—for it is the peculiar office of the rational and intelligent motion to circumscribe itself, and never to be overpowered either by the motion of the senses or of the appetites, for both are animal: but the intelligent motion claims superiority, and does not permit itself to be overpowered by the others. And with good reason, for it is formed by nature to use all of them. The third thing in the rational constitution is freedom from error and from deception. Let then the ruling principle holding fast to these things go straight on, and it has what is its own.

那么，人的构造中首要的原则是合群。第二是不屈从于身体的诱惑，——因为有理性、有理智的活动所特有的职能，就是划定自己的界限，永远不被感官的活动或欲望的活动所压倒，因为这两者都是动物性的；而理智的活动要求居于上位，不允许自己被其他活动所压倒。这是很有道理的，因为它天生就是为了运用所有这些活动的。有理性的构造中的第三样，是不犯错误、不受欺骗。那么，让主导原则牢牢持守这些，笔直地走下去，它就拥有了属于它自己的东西。

56. Consider thyself to be dead, and to have completed thy life up to the present time; and live according to nature the remainder which is allowed thee.

56. 把你自己看作已经死了，看作已经过完了直到此刻为止的一生；然后按照自然，度过允许你的余生吧。

57. Love that only which happens to thee and is spun with the thread of thy destiny. For what is more suitable?

57. 只爱那发生在你身上、与你的命运之线一同纺定的东西。因为还有什么更适合你的呢？

58. In everything which happens keep before thy eyes those to whom the same things happened, and how they were vexed, and treated them as strange things, and found fault with them: and now where are they? Nowhere. Why then dost thou too choose to act in the same way? and why dost thou not leave these agitations which are foreign to nature to those who cause them and those who are moved by them; and why art thou not altogether intent upon the right way of making use of the things which happen to thee? For then thou wilt use them well, and they will be a material for thee to work on. Only attend to thyself, and resolve to be a good man in every act which thou doest: and remember...

58. 在发生的每一件事中，都要把那些曾遭遇同样之事的人放在眼前：他们怎样烦恼，怎样把这些事当作怪事，怎样埋怨它们；而现在他们在哪里呢？哪里也不在了。那你为什么也要选择同样的做法呢？你为什么不把这些违反自然的激动，留给那些制造它们的人和被它们打动的人；你为什么不全心专注于怎样正确地运用发生在你身上的事呢？因为那样，你就会好好地运用它们，它们也会成为你加工的材料。只要留意你自己，决心在你所做的每一件事中都做一个好人；并且记住……

59. Look within. Within is the fountain of good, and it will ever bubble up, if thou wilt ever dig.

59. 向内看。善的泉源在里面，只要你不断地挖，它就会不断地涌出来。

60. The body ought to be compact, and to show no irregularity either in motion or attitude. For what the mind shows in the face by maintaining in it the expression of intelligence and propriety, that ought to be required also in the whole body. But all these things should be observed without affectation.

60. 身体应当端正紧凑，无论在动作还是姿态上都不显出凌乱。因为心灵在面容上所表现出的东西，即保持着理智与端庄的神情，也应当要求于整个身体。但这一切都应当做到而不做作。

61. The art of life is more like the wrestler's art than the dancer's, in respect of this, that it should stand ready and firm to meet onsets which are sudden and unexpected.

61. 生活的艺术更像摔跤手的技艺，而不像舞者的技艺，因为它应当随时准备、站稳脚跟，去迎接那突如其来、出乎意料的攻击。

62. Constantly observe who those are whose approbation thou wishest to have, and what ruling principles they possess. For then thou wilt neither blame those who offend involuntarily, nor wilt thou want their approbation, if thou lookest to the sources of their opinions and appetites.

62. 要时时留意，你希望得到其赞许的是些什么人，他们有着怎样的主导原则。因为只要你看清他们的看法和欲望的源头，你就既不会责怪那些无意中冒犯你的人，也不会想要他们的赞许了。

63. Every soul, the philosopher says, is involuntarily deprived of truth; consequently in the same way it is deprived of justice and temperance and benevolence and everything of the kind. It is most necessary to bear this constantly in mind, for thus thou wilt be more gentle towards all.

63. 那位哲学家说，每一个灵魂都是不由自主地被剥夺了真理；因此，它也以同样的方式被剥夺了正义、节制、仁慈以及一切诸如此类的东西。最必要的是时时记住这一点，因为这样你就会对所有人都更温和。

64. In every pain let this thought be present, that there is no dishonor in it, nor does it make the governing intelligence worse, for it does not damage the intelligence either so far as the intelligence is rational or so far as it is social. Indeed in the case of most pains let this remark of Epicurus aid thee, that pain is neither intolerable nor everlasting, if thou bearest in mind that it has its limits, and if thou addest nothing to it in imagination: and remember this too, that we do not perceive that many things which are disagreeable to us are the same as pain, such as excessive drowsiness, and the being scorched by heat, and the having no appetite. When then thou art discontented about any of these things, say to thyself that thou art yielding to pain.

64. 在每一次痛苦中，都要让这个念头在心里：痛苦中没有什么耻辱，它也不会使那统治的理智变坏，因为无论就理智是有理性的而言，还是就它是合群的而言，痛苦都损害不了它。的确，在大多数痛苦中，都让伊壁鸠鲁的这句话帮助你：痛苦既不是不可忍受的，也不是永无止境的，只要你记住它有它的界限，并且不在想象中给它添加什么；还要记住这一点：我们没有觉察到，许多令我们不快的东西其实和痛苦是一回事，比如过度的困倦，被炎热烤灼，没有胃口。所以，当你为这些事情中的任何一件不满时，就对自己说：你是在向痛苦屈服。

65. Take care not to feel towards the inhuman as they feel towards men.

65. 当心，不要像那些没有人性的人对待人那样，去对待那些没有人性的人。

66. How do we know if Telauges was not superior in character to Socrates? For it is not enough that Socrates died a more noble death, and disputed more skilfully with the sophists, and passed the night in the cold with more endurance, and that when he was bid to arrest Leon of Salamis, he considered it more noble to refuse, and that he walked in a swaggering way in the streets—though as to this fact one may have great doubts if it was true. But we ought to inquire what kind of a soul it was that Socrates possessed, and if he was able to be content with being just towards men and pious towards the gods, neither idly vexed on account of men's villainy, nor yet making himself a slave to any man's ignorance, nor receiving as strange anything that fell to his share out of the universal, nor enduring it as intolerable, nor allowing his understanding to sympathize with the affects of the miserable flesh.

66. 我们怎么知道特拉乌格斯的品格不比苏格拉底更高尚呢？因为这还不够：苏格拉底死得更高贵，与诡辩家辩论得更巧妙，在寒夜里更能忍耐；当他被命令去逮捕萨拉米斯的莱昂时，他认为拒绝更高贵；他在街上走路昂首阔步，——不过这件事是否属实，大可怀疑。我们应当探究的是：苏格拉底有着怎样一个灵魂；他是否能够满足于对人公正、对众神虔敬，既不为人的邪恶无谓地烦恼，也不使自己做任何人的无知的奴隶，不把从普遍之中落到他头上的任何东西当作怪事来接受，也不把它当作不可忍受的东西来忍受，也不让他的理解力去同情那可怜的肉体的感受。

67. Nature has not so mingled the intelligence with the composition of the body, as not to have allowed thee the power of circumscribing thyself and of bringing under subjection to thyself all that is thy own; for it is very possible to be a divine man and to be recognized as such by no one. Always bear this in mind; and another thing too, that very little indeed is necessary for living a happy life. And because thou hast despaired of becoming a dialectician and skilled in the knowledge of nature, do not for this reason renounce the hope of being both free and modest, and social and obedient to God.

67. 自然并没有把理智与身体的构成混合得那样紧，以致不允许你划定自己的界限、使一切属于你自己的东西都服从于你；因为一个人完全可能是一个神圣的人，却没有一个人认出他来。要时时记住这一点；还要记住另一件事：过幸福的生活所需要的东西，实在是很少的。不要因为你已经不指望成为一个辩证法家、一个精通自然知识的人，就因此放弃成为一个自由、谦逊、合群、顺从神的人的希望。

68. It is in thy power to live free from all compulsion in the greatest tranquillity of mind, even if all the world cry out against thee as much as they choose, and even if wild beasts tear in pieces the members of this kneaded matter which has grown around thee. For what hinders the mind in the midst of all this from maintaining itself in tranquillity and in a just judgment of all surrounding things and in a ready use of the objects which are presented to it, so that the judgment may say to the thing which falls under its observation: This thou art in substance reality, though in men's opinion thou mayest appear to be of a different kind; and the use shall say to that which falls under the hand: Thou art the thing that I was seeking; for to me that which presents itself is always a material for virtue both rational and political, and in a word, for the exercise of art, which belongs to man or God. For everything which happens has a relationship either to God or man, and is neither new nor difficult to handle, but usual and apt matter to work on.

68. 你有能力摆脱一切强迫，在心灵最大的宁静中生活，即使全世界都随心所欲地对你大声叫嚷，即使野兽把你身上长着的这团揉捏成形的东西撕成碎片。因为在这一切之中，有什么能妨碍心灵保持它的宁静，对周围的一切事物作出公正的判断，并且随时运用呈现在它面前的对象呢？这样，判断就可以对落入它观察中的事物说：“你在实质上、在实际上是这个，虽然在人们的看法里你可能显得是另一类东西。”而运用就可以对落到手边的东西说：“你正是我要寻找的东西；因为对我来说，呈现出来的东西总是美德的材料，既是理性美德的材料，也是公民美德的材料，总之，是运用技艺的材料，而这技艺是属于人或神的。”因为发生的每一件事都与神或人有关，它既不新奇，也不难处理，而是寻常的、适于加工的材料。

69. The perfection of moral character consists in this, in passing every day as the last, and in being neither violently excited nor torpid nor playing the hypocrite.

69. 品格的完善就在于此：把每一天都当作最后一天来过，既不过分激动，也不麻木，也不虚伪。

70. The gods who are immortal are not vexed because during so long a time they must tolerate continually men such as they are and so many of them bad; and besides this, they also take care of them in all ways. But thou, who art destined to end so soon, art thou wearied of enduring the bad, and this too when thou art one of them?

70. 不朽的众神并不因为在那么长的时间里必须不断地容忍像这样的人、而且其中那么多是坏人而烦恼；不仅如此，他们还以种种方式照顾着这些人。而你，注定很快就要结束的人，竟厌倦了容忍坏人吗？何况你自己也是他们中的一个？

71. It is a ridiculous thing for a man not to fly from his own badness, which is indeed possible, but to fly from other men's badness, which is impossible.

71. 一个人不去逃避自己的恶，这本是做得到的；却要去逃避别人的恶，这是做不到的：真是可笑。

72. Whatever the rational and political social faculty finds to be neither intelligent nor social, it properly judges to be inferior to itself.

72. 凡是那理性的、合群的能力发现既无理智、又不合群的东西，它就恰当地判断为低于它自己。

73. When thou hast done a good act and another has received it, why dost thou still look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return?

73. 当你做了一件好事，别人也领受了它，你为什么还要像傻瓜那样，在这两者之外再寻求第三样东西，不是想得到做了好事的名声，就是想得到回报呢？

74. No man is tired of receiving what is useful. But it is useful to act according to nature. Do not then be tired of receiving what is useful by doing it to others.

74. 没有人会厌倦于接受有益的东西。而按照自然行事是有益的。那么，就不要厌倦于通过对别人做有益的事来接受有益的东西吧。

75. The nature of the All moved to make the universe. But now either everything that takes place comes by way of consequence or continuity; or even the chief things towards which the ruling power of the universe directs its own movement are governed by no rational principle. If this is remembered, it will make thee more tranquil in many things (vi. 44; ix. 28).

75. 万有的本性推动着去造这个宇宙。而现在，要么发生的每一件事都是作为后果或延续而来的；要么就连宇宙的统治力量所指向的那些首要事物，也不受任何理性原则的支配。如果记住这一点，它会使你在许多事情上更加宁静（参见卷六第 44 节；卷九第 28 节）。

Book VIII卷八#

This reflection also tends to the removal of the desire of empty fame, that it is no longer in thy power to have lived the whole of thy life, or at least thy life from thy youth upwards, like a philosopher; but both to many others and to thyself it is plain that thou art far from philosophy. Thou hast fallen into disorder then, so that it is no longer easy for thee to get the reputation of a philosopher; and thy plan of life also opposes it. If then thou hast truly seen where the matter lies, throw away the thought, How thou shalt seem to others, and be content if thou shalt live the rest of thy life in such wise as thy nature wills. Observe then what it wills, and let nothing else distract thee; for thou hast had experience of many wanderings without having found happiness anywhere,—not in syllogisms, nor in wealth, nor in reputation, nor in enjoyment, nor anywhere. Where is it then? In doing what man's nature requires. How then shall a man do this? If he has principles from which come his affects and his acts. What principles? Those which relate to good and bad: the belief that there is nothing good for man which does not make him just, temperate, manly, free; and that there is nothing bad which does not do the contrary to what has been mentioned.

还有这样一个想法，也有助于去除对虚名的渴望：你已经不可能把你的一生，或者至少从青年时代起的一生，像一个哲学家那样度过了；无论在许多别人看来，还是在你自己看来，你都分明离哲学很远。你已经陷入了混乱，所以要再得到哲学家的名声已经不容易了；你的生活处境也与它相抵触。那么，如果你真的看清了问题之所在，就抛开“别人会怎样看我”这个念头吧，只要你能按照你的本性所愿意的方式度过余生，就该满足了。那就留意它所愿意的是什么，不要让任何别的东西使你分心；因为你已经有过许多漂泊的经历，却在哪里都没有找到幸福：不在三段论里，不在财富里，不在名声里，不在享乐里，哪里都没有。那么它在哪里呢？在于做人的本性所要求的事。那么一个人怎样才能做到这一点呢？只要他有原则，他的感受和行为都从这些原则而来。什么原则呢？就是关于善与恶的原则：相信凡不能使人公正、节制、勇敢、自由的，对人都不是善；凡不造成与上述相反之结果的，都不是恶。

2. On the occasion of every act ask thyself, How is this with respect to me? Shall I repent of it? A little time and I am dead, and all is gone. What more do I seek, if what I am now doing is the work of an intelligent living being, and a social being, and one who is under the same law with God?

2. 每做一件事，都要问自己：这件事对我来说怎么样？我会为它后悔吗？再过一会儿我就死了，一切都过去了。如果我现在所做的，是一个有理智的生灵、一个合群的生灵、一个与神同受一条法则约束的生灵的工作，我还要追求什么更多的东西呢？

3. Alexander and Caius and Pompeius, what are they in comparison with Diogenes and Heraclitus and Socrates? For they were acquainted with things, and their causes forms, and their matter, and the ruling principles of these men were the same or conformable to their pursuits. But as to the others, how many things had they to care for, and to how many things were they slaves!

3. 亚历山大、盖乌斯和庞培，与第欧根尼、赫拉克利特和苏格拉底相比，算得了什么呢？因为后者认识事物，认识它们的原因，也就是形式，认识它们的质料，这些人的主导原则与他们所追求的是一致的、相符的。至于前者，他们要操心的事有多少，他们又做了多少东西的奴隶啊！

4. Consider that men will do the same things nevertheless, even though thou shouldst burst.

4. 想一想，即使你气炸了，人们也照样会做同样的事。

5. This is the chief thing: Be not perturbed, for all things are according to the nature of the universal; and in a little time thou wilt be nobody and nowhere, like Hadrianus and Augustus. In the next place, having fixed thy eyes steadily on thy business, look at it, and at the same time remembering that it is thy duty to be a good man, and what man's nature demands, do that without turning aside; and speak as it seems to thee most just, only let it be with a good disposition and with modesty and without hypocrisy.

5. 首要的是这一条：不要烦乱，因为一切都合乎普遍的本性；不久以后，你就会什么也不是，什么地方也不在了，就像哈德良和奥古斯都一样。其次，要把目光牢牢地盯在你的事情上，看清它，同时记住你的本分是做一个好人，记住人的本性所要求的是什么，然后毫不偏离地去做；说你认为最公正的话，只是要带着善意，带着谦逊，不带虚伪。

6. The nature of the universal has this work to do,—to remove to that place the things which are in this, to change them, to take, them away hence, and to carry them there. All things are change, yet we need not fear anything new. All things are familiar to us; but the distribution of them still remains the same.

6. 普遍的本性有这样的工作要做：把在这里的东西移到那里，改变它们，把它们从这里拿走，带到那里去。一切都是变化，但我们用不着害怕什么新东西。一切对我们都是熟悉的；而它们的分配也依然如故。

7. Every nature is contented with itself when it goes on its way well; and a rational nature goes on its way well when in its thoughts it assents to nothing false or uncertain, and when it directs its movements to social acts only, and when it confines its desires and aversions to the things which are in its power, and when it is satisfied with everything that is assigned to it by the common nature. For of this common nature every particular nature is a part, as the nature of the leaf is a part of the nature of the plant; except that in the plant the nature of the leaf is part of a nature which has not perception or reason, and is subject to be impeded; but the nature of man is part of a nature which is not subject to impediments, and is intelligent and just, since it gives to everything in equal portions and according to its worth, times, substance, cause form, activity, and incident. But examine, not to discover that any one thing compared with any other single thing is equal in all respects, but by taking all the parts together of one thing and comparing them with all the parts together of another.

7. 每一种本性在顺利地走它的路时，都满足于它自身；而一种有理性的本性顺利地走它的路，就是：在思想上不赞同任何虚假或不确定的东西，只把它的活动指向合群的行为，把它的欲求和厌恶限定在它能力之内的事物上，并且满足于共同的本性分派给它的一切。因为每一种个别的本性都是这共同本性的一部分，就像叶子的本性是植物的本性的一部分；只不过在植物中，叶子的本性是一种没有知觉、没有理性、会受阻碍的本性的一部分；而人的本性是一种不受阻碍、有理智而公正的本性的一部分，因为它把时间、实体、原因（也就是形式）、活动和际遇，按照每样东西的价值，平等地分配给一切。但你要考察的，不是去发现任何一样东西与另一样单独的东西在一切方面都相等，而是把一样东西的所有部分合在一起，与另一样东西的所有部分合在一起相比较。

8. Thou hast not leisure or ability to read. But thou hast leisure or ability to check arrogance: thou hast leisure to be superior to pleasure and pain: thou hast leisure to be superior to love of fame, and not to be vexed at stupid and ungrateful people, nay even to care for them.

8. 你没有闲暇、也没有能力读书。但你有闲暇、有能力遏制傲慢：你有闲暇超越快乐和痛苦：你有闲暇超越对名声的爱慕，不为愚蠢和忘恩负义的人烦恼，甚至还去关心他们。

9. Let no man any longer hear thee finding fault with the court life or with thy own (v. 16).

9. 不要再让任何人听见你埋怨宫廷生活，或埋怨你自己的生活（参见卷五第 16 节）。

10. Repentance is a kind of self-reproof for having neglected something useful; but that which is good must be something useful, and the perfect good man should look after it. But no such man would ever repent of having refused any sensual pleasure. Pleasure then is neither good nor useful.

10. 后悔是因为忽略了某种有益的东西而对自己的一种责备；而善的东西必定是有益的，完美的好人应当去照料它。但这样的人从来不会因为拒绝了某种感官快乐而后悔。所以快乐既不是善，也不是有益的。

11. This thing, what is it in itself, in its own constitution? What is its substance and material? And what its causal nature or form? And what is it doing in the world? And how long does it subsist?

11. 这件东西，它本身是什么，它自身的构造是什么？它的实体和质料是什么？它作为原因的本性，或者说它的形式是什么？它在世界上做什么？它能存续多久？

12. When thou risest from sleep with reluctance, remember that it is according to thy constitution and according to human nature to perform social acts, but sleeping is common also to irrational animals. But that which is according to each individual's nature is also more peculiarly its own, and more suitable to its nature, and indeed also more agreeable (v. 1).

12. 当你不情愿地从睡梦中起来时，要记住：做合群的事，是合乎你的构造、合乎人的本性的；而睡觉却是无理性的动物也共有的。凡合乎每一个个体之本性的，也就更是它所特有的，更适合于它的本性，的确也更令人愉快（参见卷五第 1 节）。

13. Constantly, and, if it be possible, on the occasion of every impression on the soul, apply to it the principles of Physic, of Ethic, and of Dialectic.

13. 要时时，如果可能的话，在灵魂得到每一个印象的时候，都把物理学、伦理学和辩证法的原则运用到它上面。

14. Whatever man thou meetest with, immediately say to thyself: What opinions has this man about good and bad? For if with respect to pleasure and pain and the causes of each, and with respect to fame and ignominy, death and life, he has such and such opinions, it will seem nothing wonderful or strange to me if he does such and such things; and I shall bear in mind that he is compelled to do so.

14. 无论遇见什么人，都要立刻对自己说：这个人关于善恶抱着什么看法？因为如果他对快乐和痛苦及其各自的原因，对名声和耻辱、死亡和生命，抱着如此这般的看法，那么他做出如此这般的事，在我看来也就没有什么奇怪、没有什么稀罕的了；我也会记住，他是不得不这样做的。

15. Remember that as it is a shame to be surprised if the fig-tree produces figs, so it is to be surprised if the world produces such and such things of which it is productive; and for the physician and the helmsman it is a shame to be surprised if a man has a fever, or if the wind is unfavorable.

15. 要记住，正如对无花果树结出无花果感到惊讶是可耻的，对世界产生出它所能产生的如此这般的事物感到惊讶，也是可耻的；对医生和舵手来说，对一个人发烧、或者风向不利感到惊讶，也是可耻的。

16. Remember that to change thy opinion and to follow him who corrects thy error is as consistent with freedom as it is to persist in thy error. For it is thy own, the activity which is exerted according to thy own movement and judgment, and indeed according to thy own understanding too.

16. 记住，改变你的看法，听从纠正你错误的人，与坚持你的错误同样是自由的。因为这仍是你自己的活动，是按照你自己的意向和判断，实际上也是按照你自己的理解而进行的。

17. If a thing is in thy own power, why dost thou do it? but if it is in the power of another, whom dost thou blame,—the atoms chance or the gods? Both are foolish. Thou must blame nobody. For if thou canst, correct that which is the cause; but if thou canst not do this, correct at least the thing itself; but if thou canst not do even this, of what use is it to thee to find fault? for nothing should be done without a purpose.

17. 如果一件事在你自己的能力之内，你为什么要做它呢？如果它在别人的能力之内，你又去责怪谁呢，原子，也就是偶然，还是众神？两者都是愚蠢的。你不必责怪任何人。因为如果你能够，就去纠正那原因；如果你做不到这一点，至少去纠正那件事本身；如果连这一点也做不到，你埋怨又有什么用呢？因为不应当做没有目的的事。

18. That which has died falls not out of the universe. If it stays here, it also changes here, and is dissolved into its proper parts, which are elements of the universe and of thyself. And these too change, and they murmur not.

18. 死去的东西并没有掉出宇宙之外。如果它留在这里，它也就在这里变化，被分解为它本来的部分，而这些部分就是宇宙的元素，也是你的元素。这些元素也在变化，它们并不抱怨。

19. Everything exists for some end,—a horse, a vine. Why dost thou wonder? Even the sun will say, I am for some purpose, and the rest of the gods will say the same. For what purpose then art thou,—to enjoy pleasure? See if common sense allows this.

19. 一切事物的存在都是为了某个目的，一匹马，一株葡萄藤。你为什么感到奇怪呢？连太阳也会说：我是为了某个目的而存在的；其余的众神也会这样说。那么，你是为了什么目的而存在的呢？为了享乐吗？看看常识是否允许这样说。

20. Nature has had regard in everything no less to the end than to the beginning and the continuance, just like the man who throws up a ball. What good is it then for the ball to be thrown up, or harm for it to come down, or even to have fallen? and what good is it to the bubble while it holds together, or what harm when it is burst? The same may be said of a light also.

20. 自然在每一件事物上，对终点的关注都不亚于对开端和延续的关注，就像那抛球的人一样。那么，球被抛上去有什么好处，落下来、甚至落地以后又有什么害处呢？水泡聚在一起的时候对它有什么好处，破了的时候又有什么害处呢？对一盏灯也可以这样说。

21. Turn it the body inside out, and see what kind of thing it is; and when it has grown old, what kind of thing it becomes, and when it is diseased.

21. 把它，也就是身体，翻个里朝外，看看它是什么样的东西；看看它老了以后变成什么样，病了以后又变成什么样。

Short lived are both the praiser and the praised, and the rememberer and the remembered: and all this in a nook of this part of the world; and not even here do all agree, no, not any one with himself: and the whole earth too is a point.

称赞者和被称赞者，记忆者和被记忆者，都是短命的：而这一切都发生在世界这一部分的一个角落里；即使在这里，也不是所有人都意见一致，不，连一个人与他自己都不一致：而整个大地也不过是一个点。

22. Attend to the matter which is before thee, whether it is an opinion or an act or a word.

22. 留意你面前的事情，无论它是一个看法、一个行为，还是一句话。

Thou sufferest this justly: for thou choosest rather to become good to-morrow than to be good to-day.

你受这样的苦是应该的：因为你宁愿明天变好，而不愿今天就做好人。

23. Am I doing anything? I do it with reference to the good of mankind. Does anything happen to me? I receive it and refer it to the gods, and the source of all things, from which all that happens is derived.

23. 我在做什么事吗？我做它，是着眼于人类的福祉。有什么事落到我身上了吗？我接受它，把它归于众神，归于万物的源头，一切发生的事都是从那里来的。

24. Such as bathing appears to thee,—oil, sweat, dirt, filthy water, all things disgusting,—so is every part of life and everything.

24. 洗澡在你看来是什么样子，油、汗、污垢、脏水，一切都令人厌恶，人生的每一部分、每一样东西也都是这样。

25. Lucilla saw Verus die, and then Lucilla died. Secunda saw Maximus die, and then Secunda died. Epitynchanus saw Diotimus die, and then Epitynchanus died. Antoninus saw Faustina die, and then Antoninus died. Such is everything. Celer saw Hadrianus die, and then Celer died. And those sharp-witted men, either seers or men inflated with pride, where are they,—for instance the sharp-witted men, Charax and Demetrius the Platonist, and Eudaemon, and any one else like them? All ephemeral, dead long ago. Some indeed have not been remembered even for a short time, and others have become the heroes of fables, and again others have disappeared even from fables. Remember this then, that this little compound, thyself, must either be dissolved, or thy poor breath must be extinguished, or be removed and placed elsewhere.

25. 卢基拉看着维鲁斯死去，后来卢基拉也死了。塞孔达看着马克西姆斯死去，后来塞孔达也死了。埃皮廷卡努斯看着狄奥提穆斯死去，后来埃皮廷卡努斯也死了。安东尼努斯看着福斯蒂娜死去，后来安东尼努斯也死了。一切都是这样。克勒尔看着哈德良死去，后来克勒尔也死了。还有那些头脑敏锐的人，无论是预言家，还是因骄傲而自我膨胀的人，他们在哪里呢？比如那些头脑敏锐的人：卡拉克斯、柏拉图派的德米特里乌斯、欧代蒙，以及任何像他们一样的人，他们在哪里呢？全都是朝生暮死的，早已死去了。有些人确实连很短的时间都没有被人记住，另一些人成了传说中的英雄，还有一些人连在传说中也消失了。那就记住这一点吧：你自己这个小小的组合物，要么必定会被分解，要么你那可怜的气息必定会熄灭，或者被迁走、安置到别处。

26. It is satisfaction to a man to do the proper works of a man. Now it is a proper work of a man to be benevolent to his own kind, to despise the movements of the senses, to form a just judgment of plausible appearances, and to take a survey of the nature of the universe and of the things which happen in it.

26. 做人所本分的工作，这对一个人来说就是满足。而人本分的工作，就是善待自己的同类，轻视感官的冲动，对似是而非的表象作出公正的判断，并且纵观宇宙的本性和其中发生的事物。

27. There are three relations between thee and other things: the one to the body which surrounds thee; the second to the divine cause from which all things come to all; and the third to those who live with thee.

27. 你与其他事物之间有三种关系：第一种是与包裹着你的身体的关系；第二种是与那神圣的原因的关系，万物都从它来到万物之中；第三种是与和你一起生活的人的关系。

28. Pain is either an evil to the body—then let the body say what it thinks of it—or to the soul; but it is in the power of the soul to maintain its own serenity and tranquillity, and not to think that pain is an evil. For every judgment and movement and desire and aversion is within, and no evil ascends so high.

28. 痛苦要么是身体的恶，——那就让身体说出它对痛苦的看法吧，——要么是灵魂的恶；但灵魂有能力保持它自己的安详和宁静，不认为痛苦是恶。因为一切判断、活动、欲求和厌恶都在里面，而没有任何恶能升到那么高。

29. Wipe out thy imaginations by often saying to thyself: Now it is in my power to let no badness be in this soul, nor desire, nor any perturbation at all; but looking at all things I see what is their nature, and I use each according to its value.—Remember this power which thou hast from nature.

29. 抹去你的想象，常常对自己说：现在，不让任何恶、任何欲望、任何烦扰进入这个灵魂，是在我的能力之内的；我看着万物，看出它们的本性是什么，并且按照每一样的价值去运用它。——要记住你从自然那里得到的这种能力。

30. Speak both in the senate and to every man, whoever he may be, appropriately, not with any affectation: use plain discourse.

30. 无论在元老院里，还是对任何人，不论他是谁，说话都要得体，不要有任何做作：要用朴素的言辞。

31. Augustus' court, wife, daughter, descendants, ancestors, sister, Agrippa, kinsmen, intimates, friends; Areius, Maecenas, physicians, and sacrificing priests,—the whole court is dead. Then turn to the rest, not considering the death of a single man but of a whole race, as of the Pompeii; and that which is inscribed on the tombs,—The last of his race. Then consider what trouble those before them have had that they might leave a successor; and then, that of necessity some one must be the last. Again, here consider the death of a whole race.

31. 奥古斯都的宫廷，他的妻子、女儿、子孙、祖先、姐妹，阿格里帕，亲戚、近臣、朋友；阿瑞乌斯、梅塞纳斯、医生们和献祭的祭司们，整个宫廷都死了。再转向其余的人，不要只想一个人的死，而要想一整个家族的死，比如庞培家族；想一想墓碑上刻着的那句话：他是他家族的最后一人。再想一想，他们之前的人为了留下一个继承者费了多少心力；然后想到，必然总有某个人是最后一个。在这里，再想一想一整个家族的死亡。

32. It is thy duty to order thy life well in every single act; and if every act does its duty as far as is possible, be content; and no one is able to hinder thee so that each act shall not do its duty.—But something external will stand in the way. Nothing will stand in the way of thy acting justly and soberly and considerately.—But perhaps some other active power will be hindered. Well, but by acquiescing in the hindrance and by being content to transfer thy efforts to that which is allowed, another opportunity of action is immediately put before thee in place of that which was hindered, and one which will adapt itself to this ordering of which we are speaking.

32. 你的本分是在每一个单独的行为中都把你的生活安排好；如果每一个行为都尽可能地尽了它的本分，你就该满足了；而没有人能阻碍你，使每一个行为不尽它的本分。——可是会有某种外在的东西挡住去路。——没有什么能挡住你公正地、清醒地、审慎地行事。——但也许别的某种活动能力会受到阻碍。——好吧，但只要你安于这阻碍，满足于把你的努力转向那被允许的事，立刻就会有另一个行动的机会摆在你面前，取代那受阻碍的机会，而且它会适合于我们所说的这种安排。

33. Receive wealth or prosperity without arrogance; and be ready to let it go.

33. 接受财富或顺境时不要傲慢；放手时也要随时准备好。

34. If thou didst ever see a hand cut off, or a foot, or a head, lying anywhere apart from the rest of the body, such does a man make himself, as far as he can, who is not content with what happens, and separates himself from others, or does anything unsocial. Suppose that thou hast detached thyself from the natural unity,—for thou wast made by nature a part, but now thou hast cut thyself off,—yet here there is this beautiful provision, that it is in thy power again to unite thyself. God has allowed this to no other part, after it has been separated and cut asunder, to come together again. But consider the kindness by which he has distinguished man, for he has put it in his power not to be separated at all from the universal; and when he has been separated, he has allowed him to return and to be united and to resume his place as a part.

34. 如果你见过一只被砍下来的手，或一只脚，或一颗头，与身体的其余部分分开，躺在什么地方，那么，一个不满足于所发生之事、使自己与他人分离、或做任何不合群之事的人，就是在他能力所及的范围内把自己弄成了这个样子。假定你已经使自己脱离了那自然的统一体，——因为你天生是一个部分，现在却把自己割了下来，——然而这里却有这样一个美好的安排：你有能力重新使自己结合进去。神不允许任何别的部分在被分离、被割开以后再重新结合起来。但想一想神用以使人与众不同的那份仁慈吧，因为他让人有能力根本不与普遍者相分离；而当人已经分离了，他又允许人回来，重新结合，重新恢复作为一个部分的位置。

35. As the nature of the universal has given to every rational being all the other powers that it has, so we have received from it this power also. For as the universal nature converts and fixes in its predestined place everything which stands in the way and opposes it, and makes such things a part of itself, so also the rational animal is able to make every hindrance its own material, and to use it for such purposes as it may have designed.

35. 正如普遍的本性把它所具有的其他一切能力都赋予了每一个有理性者，我们也从它那里得到了这种能力。因为正如普遍的本性把一切挡住它、反对它的东西都加以转化，安放到预定的位置上，使这些东西成为它自身的一部分，有理性的生灵也能把每一种阻碍变成它自己的材料，用于它所计划的目的。

36. Do not disturb thyself by thinking of the whole of thy life. Let not thy thoughts at once embrace all the various troubles which thou mayest expect to befall thee: but on every occasion ask thyself, What is there in this which is intolerable and past bearing? for thou wilt be ashamed to confess. In the next place remember that neither the future nor the past pains thee, but only the present. But this is reduced to a very little, if thou only circumscribest it, and chidest thy mind if it is unable to hold out against even this.

36. 不要想着你整个的一生来扰乱自己。不要让你的思想一下子去拥抱你预料可能落到你头上的种种麻烦；而要在每一个场合问自己：这件事里有什么是不可忍受、无法承受的呢？因为你会羞于承认。其次要记住，使你痛苦的既不是将来，也不是过去，而只是现在。而只要你把现在限定起来，它就会缩小到微乎其微；如果你的心连这一点都抵挡不住，那就责备它吧。

37. Does Panthea or Pergamus now sit by the tomb of Verus? Does Chaurias or Diotimus sit by the tomb of Hadrianus? That would be ridiculous. Well, suppose they did sit there, would the dead be conscious of it? and if the dead were conscious, would they be pleased? and if they were pleased, would that make them immortal? Was it not in the order of destiny that these persons too should first become old women and old men and then die? What then would those do after these were dead? All this is foul smell and blood in a bag.

37. 潘提娅或佩加穆斯如今还坐在维鲁斯的墓旁吗？卡乌里亚斯或狄奥提穆斯还坐在哈德良的墓旁吗？那是可笑的。好吧，就算他们坐在那里，死者会知道吗？就算死者知道，他们会高兴吗？就算他们高兴，那会使他们不朽吗？这些人不也命中注定先变成老妇和老翁、然后死去吗？他们死了以后，那些死者又会怎么样呢？这一切不过是臭气和装在袋子里的血。

38. If thou canst see sharp, look and judge wisely, says the philosopher.

38. 那位哲学家说，如果你能看得敏锐，就看吧，并且明智地判断。

39. In the constitution of the rational animal I see no virtue which is opposed to justice; but I see a virtue which is opposed to love of pleasure, and that is temperance.

39. 在有理性的生灵的构造中，我看不到有什么美德是与正义相对立的；但我看到有一种美德是与贪图享乐相对立的，那就是节制。

40. If thou takest away thy opinion about that which appears to give thee pain, thou thyself standest in perfect security.—Who is this self?—The reason.—But I am not reason.—Be it so. Let then the reason itself not trouble itself. But if any other part of thee suffers, let it have its own opinion about itself (vii. 16).

40. 如果你去掉你对那似乎使你痛苦的东西的看法，你自己就处于完全的安全之中了。——这个“自己”是谁？——是理性。——可我并不是理性。——就算是这样吧。那就让理性本身不要烦扰它自己。但如果你身上别的什么部分受了苦，就让它对自己抱它自己的看法吧（参见卷七第 16 节）。

41. Hindrance to the perceptions of sense is an evil to the animal nature. Hindrance to the movements desires is equally an evil to the animal nature. And something else also is equally an impediment and an evil to the constitution of plants. So then that which is a hindrance to the intelligence is an evil to the intelligent nature. Apply all these things then to thyself. Does pain or sensuous pleasure affect thee? The senses will look to that. Has any obstacle opposed thee in thy efforts towards an object? If indeed thou wast making this effort absolutely unconditionally, or without any reservation, certainly this obstacle is an evil to thee considered as a rational animal. But if thou takest into consideration the usual course of things, thou hast not yet been injured nor even impeded. The things however which are proper to the understanding no other man is used to impede, for neither fire, nor iron, nor tyrant, nor abuse, touches it in any way. When it has been made a sphere, it continues a sphere (xi. 12).

41. 对感官知觉的阻碍，对动物的本性是一种恶。对活动，也就是欲求的阻碍，同样是对动物本性的一种恶。还有别的什么东西，同样是对植物构造的一种阻碍和恶。那么，对理智的阻碍，就是对有理智之本性的一种恶。那就把这一切都用到你自己身上吧。痛苦或感官的快乐影响你了吗？感官会去照管这件事的。你在追求某个目标的努力中遇到什么障碍了吗？如果你确实是绝对地、无条件地、毫无保留地作出这一努力的，那么对作为有理性的生灵的你来说，这个障碍肯定是一种恶。但如果你考虑到事物通常的进程，你就还没有受到伤害，甚至还没有受到阻碍。然而属于理解力的那些东西，从来没有别人能阻碍，因为无论是火、是铁、是暴君、是辱骂，都丝毫触及不到它。它一旦成了一个球体，就始终是一个球体（参见卷十一第 12 节）。

42. It is not fit that I should give myself pain, for I have never intentionally given pain even to another.

42. 我不该使自己痛苦，因为我从来没有故意使别人痛苦过。

43. Different things delight different people; but it is my delight to keep the ruling faculty sound without turning away either from any man or from any of the things which happen to men, but looking at and receiving all with welcome eyes and using everything according to its value.

43. 不同的东西使不同的人高兴；而我的乐事，是保持主导能力的健全，既不背离任何人，也不背离任何发生在人身上的事，而是以欢迎的目光看待一切、接受一切，按照每一样东西的价值去运用它。

44. See that thou secure this present time to thyself: for those who rather pursue posthumous fame do not consider that the men of after time will be exactly such as these whom they cannot bear now; and both are mortal. And what is it in any way to thee if these men of after time utter this or that sound, or have this or that opinion about thee?

44. 要把握住当下这段时间：因为那些更追求身后名声的人没有想到，后世的人恰恰和他们现在无法忍受的这些人一样；而两者都是会死的。后世的人发出这样或那样的声音，对你抱这样或那样的看法，与你又有什么相干呢？

45. Take me and cast me where thou wilt; for there I shall keep my divine part tranquil, that is, content, if it can feel and act conformably to its proper constitution. Is this change of place sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted? and what wilt thou find which is sufficient reason for this?

45. 拿起我，把我扔到你愿意扔的地方吧；因为在那里，我也会保持我身上神圣部分的宁静，也就是满足，只要它能按照它本来的构造去感受、去行动。这种地点的改变，难道是一个充分的理由，使我的灵魂不幸、比原来更坏、消沉、膨胀、畏缩、惊恐吗？你又能找到什么足以构成这种理由的东西呢？

46. Nothing can happen to any man which is not a human accident, nor to an ox which is not according to the nature of an ox, nor to a vine which is not according to the nature of a vine, nor to a stone which is not proper to a stone. If then there happens to each thing both what is usual and natural, why shouldst thou complain? For the common nature brings nothing which may not be borne by thee.

46. 没有什么事会落到一个人身上而不是人间常有的事，没有什么事会落到一头牛身上而不合乎牛的本性，没有什么事会落到一株葡萄藤上而不合乎葡萄藤的本性，也没有什么事会落到一块石头上而不是石头所固有的。那么，如果落到每样东西上的都是寻常的、自然的事，你为什么要抱怨呢？因为共同的本性不会带来任何你承受不了的东西。

47. If thou art pained by any external thing, it is not this thing that disturbs thee, but thy own judgment about it. And it is in thy power to wipe out this judgment now. But if anything in thy own disposition gives thee pain, who hinders thee from correcting thy opinion? And even if thou art pained because thou art not doing some particular thing which seems to thee to be right, why dost thou not rather act than complain?—But some insuperable obstacle is in the way?—Do not be grieved then, for the cause of its not being done depends not on thee.—But it is not worth while to live, if this cannot be done.—Take thy departure then from life contentedly, just as he dies who is in full activity, and well pleased too with the things which are obstacles.

47. 如果你因为某种外在的东西而痛苦，扰乱你的并不是这东西，而是你自己对它的判断。而现在就抹去这个判断，是在你的能力之内的。但如果是你自己性情中的什么东西使你痛苦，谁又阻碍你纠正你的看法呢？即使你是因为没有去做某件在你看来正确的事而痛苦，你为什么不去做，而要抱怨呢？——可是有某种无法逾越的障碍挡在路上。——那就不要难过了，因为事情没有做成的原因不在于你。——可是如果这件事做不成，活着就没有意思了。——那就满足地离开人世吧，就像一个在充分活动中死去的人那样，并且也对那些障碍心平气和。

48. Remember that the ruling faculty is invincible, when self-collected it is satisfied with itself, if it does nothing which it does not choose to do, even if it resist from mere obstinacy. What then will it be when it forms a judgment about anything aided by reason and deliberately? Therefore the mind which is free from passions is a citadel, for man has nothing more secure to which he can fly for refuge and for the future be inexpugnable. He then who has not seen this is an ignorant man; but he who has seen it and does not fly to this refuge is unhappy.

48. 记住，主导能力是不可战胜的，当它凝聚于自身、满足于自身的时候，只要它不做它不愿做的事，即使它的抵抗只是出于固执。那么，当它借着理性、经过深思熟虑而对某件事作出判断时，又会怎样呢？所以，摆脱了激情的心灵是一座城堡，因为人没有什么比它更安全的地方可以逃去避难，从此便不可攻破。那么，没有看到这一点的人是无知的；而看到了这一点却不逃到这个避难所来的人，是不幸的。

49. Say nothing more to thyself than what the first appearances report. Suppose that it has been reported to thee that a certain person speaks ill of thee. This has been reported; but that thou hast been injured, that has not been reported. I see that my child is sick. I do see; but that he is in danger, I do not see. Thus then always abide by the first appearances, and add nothing thyself from within, and then nothing happens to thee. Or rather add something like a man who knows everything that happens in the world.

49. 对自己说的话，不要超出最初的表象所报告的。假定有人报告你说，某某人在说你的坏话。报告的就是这个；而你受到了伤害，这一点并没有报告。我看见我的孩子病了。我确实看见了；但他有危险，这我并没有看见。所以，要始终停留在最初的表象上，不要从里面自己添加什么，那样就什么事也不会发生在你身上。或者，不如像一个知道世上发生的一切事的人那样，添加一点什么。

50. A cucumber is bitter—Throw it away.—There are briers in the road—Turn aside from them.—This is enough. Do not add, And why were such things made in the world? For thou wilt be ridiculed by a man who is acquainted with nature, as thou wouldst be ridiculed by a carpenter and shoemaker if thou didst find fault because thou seest in their workshop shavings and cuttings from the things which they make. And yet they have places into which they can throw these shavings and cuttings, and the universal nature has no external space; but the wondrous part of her art is that though she has circumscribed herself, everything within her which appears to decay and to grow old and to be useless she changes into herself, and again makes other new things from these very same, so that she requires neither substance from without nor wants a place into which she may cast that which decays. She is content then with her own space, and her own matter, and her own art.

50. 黄瓜是苦的。——扔掉它。——路上有荆棘。——绕开它们。——这就够了。不要再加上一句：世界上为什么要造出这样的东西？因为一个熟悉自然的人会嘲笑你，正如你在木匠和鞋匠的作坊里看见他们做东西剩下的刨花和碎皮、就去挑剔，他们也会嘲笑你一样。然而他们还有地方可以扔这些刨花和碎皮，而普遍的本性却没有外面的空间；她技艺的奇妙之处就在于：她虽然划定了自己的界限，却把她里面一切看起来在朽坏、在衰老、无用的东西都转化为她自身，再用这些同样的东西造出别的新东西，所以她既不需要来自外面的实体，也不需要一个地方来扔掉那朽坏的东西。她满足于她自己的空间、她自己的质料、她自己的技艺。

51. Neither in thy actions be sluggish nor in thy conversation without method, nor wandering in thy thoughts, nor let there be in thy soul inward contention nor external effusion, nor in life be so busy as to have no leisure.

51. 行动不要迟缓，谈话不要没有条理，思想不要游移不定，灵魂里不要有内在的争斗，也不要向外流溢，生活中也不要忙碌得没有闲暇。

Suppose that men kill thee, cut thee in pieces, curse thee. What then can these things do to prevent thy mind from remaining pure, wise, sober, just? For instance, if a man should stand by a limpid pure spring, and curse it, the spring never ceases sending up potable water; and if he should cast clay into it or filth, it will speedily disperse them and wash them out, and will not be at all polluted. How then shalt thou possess a perpetual fountain and not a mere well? By forming thyself hourly to freedom conjoined with contentment, simplicity, and modesty.

假定人们杀了你，把你砍成碎块，诅咒你。这些事又能怎样妨碍你的心灵保持纯洁、明智、清醒、公正呢？比如，如果一个人站在一眼清澈纯净的泉水旁诅咒它，这泉水也绝不会停止涌出可饮的水；如果他把泥土或污物扔进去，它很快就会把它们冲散、洗净，丝毫不会被污染。那么，你怎样才能拥有一眼永不枯竭的泉源，而不只是一口井呢？那就是时时刻刻把自己塑造成自由的人，并且与知足、单纯和谦逊结合在一起。

52. He who does not know what the world is, does not know where he is. And he who does not know for what purpose the world exists, does not know who he is, nor what the world is. But he who has failed in any one of these things could not even say for what purpose he exists himself. What then dost thou think of him who avoids or seeks the praise of those who applaud, of men who know not either where they are or who they are?

52. 不知道世界是什么的人，不知道自己在哪里。不知道世界为了什么目的而存在的人，不知道自己是谁，也不知道世界是什么。而在这些事情中任何一件上失败的人，甚至说不出他自己是为了什么目的而存在的。那么，一个人回避或追求那些喝彩者的称赞，而这些人既不知道自己在哪里，也不知道自己是谁，你怎么看这个人呢？

53. Dost thou wish to be praised by a man who curses himself thrice every hour? wouldst thou wish to please a man who does not please himself? Does a man please himself who repents of nearly everything that he does?

53. 你希望得到一个每小时诅咒自己三次的人的称赞吗？你希望讨好一个自己都不讨自己喜欢的人吗？一个对自己所做的几乎每一件事都后悔的人，会讨自己喜欢吗？

54. No longer let thy breathing only act in concert with the air which surrounds thee, but let thy intelligence also now be in harmony with the intelligence which embraces all things. For the intelligent power is no less diffused in all parts and pervades all things for him who is willing to draw it to him than the aerial power for him who is able to respire it.

54. 不要再只让你的呼吸与包围着你的空气相协调，而要让你的理智现在也与包容万物的理智相和谐。因为对于愿意把它吸引过来的人，理智的力量弥漫于一切部分、贯穿于一切事物，并不亚于空气的力量对于能呼吸它的人那样。

55. Generally, wickedness does no harm at all to the universe; and particularly the wickedness of one man does no harm to another. It is only harmful to him who has it in his power to be released from it as soon as he shall choose.

55. 一般说来，邪恶对宇宙毫无损害；具体说来，一个人的邪恶对另一个人也毫无损害。它只对那个人有害，而他只要愿意，随时都有能力从中解脱出来。

56. To my own free will the free will of my neighbor is just as indifferent as his poor breath and flesh. For though we are made especially for the sake of one another, still the ruling power of each of us has its own office, for otherwise my neighbor's wickedness would be my harm, which God has not willed, in order that my unhappiness may not depend on another.

56. 对于我自己的自由意志来说，我邻人的自由意志，就和他那可怜的气息与肉体一样，是无所谓好坏的。因为虽然我们是特别为了彼此而造的，但我们每个人的统治力量都有它自己的职分；否则，我邻人的邪恶就会成为我的伤害，而神并不愿意这样，为的是让我的不幸不取决于别人。

57. The sun appears to be poured down, and in all directions indeed it is diffused, yet it is not effused. For this diffusion is extension: Accordingly its rays are called Extensions (ἀκτῖνες) because they are extended (ἀπὸ τοῦ ἐκτείνεσθαι). But one may judge what kind of a thing a ray is, if he looks at the sun's light passing through a narrow opening into a darkened room, for it is extended in a right line, and as it were is divided when it meets with any solid body which stands in the way and intercepts the air beyond; but there the light remains fixed and does not glide or fall off. Such then ought to be the outpouring and diffusion of the understanding, and it should in no way be an effusion, but an extension, and it should make no violent or impetuous collision with the obstacles which are in its way; nor yet fall down, but be fixed, and enlighten that which receives it. For a body will deprive itself of the illumination, if it does not admit it.

57. 太阳看起来是倾泻下来的，它确实向四面八方弥漫，却并不流溢出去。因为这种弥漫是伸展：所以它的光线被称为“伸展”（ἀκτῖνες），因为它们是被伸展开的（ἀπὸ τοῦ ἐκτείνεσθαι）。如果一个人看看阳光穿过一个狭窄的开口照进一间暗室，就能判断光线是什么样的东西了；因为它沿着一条直线伸展，当它遇到某个挡在路上、截断了后面空气的坚实物体时，仿佛就被分开了；但光就停留在那里，既不滑走，也不落下。那么，理解力的倾泻和弥漫也应当是这样，它绝不应当是一种流溢，而应当是一种伸展；它不应当猛烈地、冲动地撞向路上的障碍；也不应当落下，而应当停留在那里，照亮那接受它的东西。因为一个物体如果不接纳光照，就是自己使自己失去了光照。

58. He who fears death either fears the loss of sensation or a different kind of sensation. But if thou shalt have no sensation, neither wilt thou feel any harm; and if thou shalt acquire another kind of sensation, thou wilt be a different kind of living being and thou wilt not cease to live.

58. 怕死的人，要么是怕失去感觉，要么是怕另一种感觉。但如果你将不再有感觉，你也就感觉不到任何伤害；如果你将获得另一种感觉，你就会成为另一种生灵，并不会停止活着。

59. Men exist for the sake of one another. Teach them then, or bear with them.

59. 人是为了彼此而存在的。那就教导他们，或者容忍他们。

60. In one way an arrow moves, in another way the mind. The mind indeed, both when it exercises caution and when it is employed about inquiry, moves straight onward not the less, and to its object.

60. 箭是以一种方式运动的，心灵则以另一种方式运动。心灵无论是在小心谨慎的时候，还是在从事探究的时候，都同样是笔直地向前、向着它的目标运动的。

61. Enter into every man's ruling faculty; and also let every other man enter into thine.

61. 进入每一个人的主导能力之中；也让每一个别人进入你的主导能力之中。

Book IX卷九#

He who acts unjustly acts impiously. For since the universal nature has made rational animals for the sake of one another, to help one another according to their deserts, but in no way to injure one another, he who transgresses her will is clearly guilty of impiety towards the highest divinity. And he too who lies is guilty of impiety to the same divinity; for the universal nature is the nature of things that are; and things that are have a relation to all things that come into existence. And further, this universal nature is named truth, and is the prime cause of all things that are true. He then who lies intentionally is guilty of impiety, inasmuch as he acts unjustly by deceiving; and he also who lies unintentionally, inasmuch as he is at variance with the universal nature, and inasmuch as he disturbs the order by fighting against the nature of the world; for he fights against it, who is moved of himself to that which is contrary to truth, for he had received powers from nature through the neglect of which he is not able now to distinguish falsehood from truth. And indeed he who pursues pleasure as good, and avoids pain as evil, is guilty of impiety. For of necessity such a man must often find fault with the universal nature, alleging that it assigns things to the bad and the good contrary to their deserts, because frequently the bad are in the enjoyment of pleasure and possess the things which procure pleasure, but the good have pain for their share and the things which cause pain. And further, he who is afraid of pain will sometimes also be afraid of some of the things which will happen in the world, and even this is impiety. And he who pursues pleasure will not abstain from injustice, and this is plainly impiety. Now with respect to the things towards which the universal nature is equally affected—for it would not have made both, unless it was equally affected towards both—towards these they who wish to follow nature should be of the same mind with it, and equally affected. With respect to pain, then, and pleasure, or death and life, or honor and dishonor, which the universal nature employs equally, whoever is not equally affected is manifestly acting impiously. And I say that the universal nature employs them equally, instead of saying that they happen alike to those who are produced in continuous series and to those who come after them by virtue of a certain original movement of Providence, according to which it moved from a certain beginning to this ordering of things, having conceived certain principles of the things which were to be, and having determined powers productive of beings and of changes and of such like successions (vii. 75).

行不义的人，就是行不虔敬的事。因为普遍的本性造出有理性的生灵，是为了彼此，是为了按照各自的功过互相帮助，而绝不是为了互相伤害；所以违背她意愿的人，显然是对最高的神明犯了不虔敬之罪。说谎的人，也是对同一位神明犯了不虔敬之罪；因为普遍的本性就是存在之物的本性；而存在之物与一切进入存在的事物都有关联。再者，这普遍的本性被称为真理，它是一切真实之物的第一原因。所以，故意说谎的人犯了不虔敬之罪，因为他以欺骗行了不义；无意中说谎的人也犯了不虔敬之罪，因为他与普遍的本性不和，因为他与世界的本性相争而扰乱了秩序；因为一个自行趋向与真理相反之物的人，就是在与它相争，他曾从自然那里得到过种种能力，却由于忽视了它们，如今已不能分辨虚假与真实了。的确，把快乐当作善去追求、把痛苦当作恶去躲避的人，也犯了不虔敬之罪。因为这样的人必然常常埋怨普遍的本性，说它违背坏人和好人各自应得的，给他们分派事物，因为坏人常常享受着快乐，拥有带来快乐的东西，而好人分到的却是痛苦和带来痛苦的东西。再者，害怕痛苦的人，有时也会害怕世上将要发生的某些事，而这本身就是不虔敬。追求快乐的人不会戒绝不义，而这显然是不虔敬。至于那些普遍的本性同等看待的事物，——因为它如果不是同等看待两者，就不会把两者都造出来，——对于这些事物，那些愿意追随自然的人，也应当与它同心，同等看待。所以，对于痛苦和快乐、死亡和生命、荣誉和耻辱这些普遍的本性同等运用的东西，谁要是不同等看待，显然就是在行不虔敬的事。我说普遍的本性同等地运用它们，意思是说，它们同样地发生在那些连续相继地产生出来的事物身上，也发生在那些继之而来的事物身上，这是凭着天意的某种原初的运动：天意按照这一运动，从某个开端出发，走向这一事物的秩序，构想了将要存在之物的某些原理，并且确定了产生存在者、产生变化以及诸如此类之相继的种种能力（参见卷七第 75 节）。

2. It would be a man's happiest lot to depart from mankind without having had any taste of lying and hypocrisy and luxury and pride. However, to breathe out one's life when a man has had enough of these things is the next best voyage, as the saying is. Hast thou determined to abide with vice, and has not experience yet induced thee to fly from this pestilence? For the destruction of the understanding is a pestilence, much more, indeed, than any such corruption and change of this atmosphere which surrounds us. For this corruption is a pestilence of animals so far as they are animals; but the other is a pestilence of men so far as they are men.

2. 一个人若能离开人世，而从来没有尝过说谎、虚伪、奢侈和骄傲的滋味，那是他最幸运的命运。不过，像俗话所说的，一个人在受够了这些东西之后再咽下最后一口气，也是次好的航程。你已经决意要与恶同住了吗？难道经验还没有使你从这场瘟疫中逃开吗？因为理解力的败坏是一场瘟疫，远比包围着我们的这片大气的任何这类腐败和变化更是瘟疫。因为后一种腐败是动物作为动物的瘟疫；而前一种则是人作为人的瘟疫。

3. Do not despise death, but be well content with it, since this too is one of those things which nature wills. For such as it is to be young and to grow old, and to increase and to reach maturity, and to have teeth and beard and gray hairs, and to beget and to be pregnant and to bring forth, and all the other natural operations which the seasons of thy life bring, such also is dissolution. This, then, is consistent with the character of a reflecting man—to be neither careless nor impatient nor contemptuous with respect to death, but to wait for it as one of the operations of nature. As thou now waitest for the time when the child shall come out of thy wife's womb, so be ready for the time when thy soul shall fall out of this envelope. But if thou requirest also a vulgar kind of comfort which shall reach thy heart, thou wilt be made best reconciled to death by observing the objects from which thou art going to be removed, and the morals of those with whom thy soul will no longer be mingled. For it is no way right to be offended with men, but it is thy duty to care for them and to bear with them gently; and yet to remember that thy departure will not be from men who have the same principles as thyself. For this is the only thing, if there be any, which could draw us the contrary way and attach us to life,—to be permitted to live with those who have the same principles as ourselves. But now thou seest how great is the trouble arising from the discordance of those who live together, so that thou mayst say, Come quick, O death, lest perchance I, too, should forget myself.

3. 不要轻视死亡，而要安于死亡，因为这也是自然所愿意的事情之一。正如年轻和变老，生长和成熟，长出牙齿、胡须和白发，生育、怀孕和分娩，以及你一生的季节所带来的其他一切自然的作用一样，分解也是如此。所以，合乎一个善于思考之人的品格的，就是对死亡既不漫不经心，也不急躁，也不轻蔑，而是把它当作自然的作用之一来等待。正如你现在等待着孩子从你妻子的腹中出来的时候，你也要准备好迎接你的灵魂从这个外壳中脱落的时候。但如果你还需要一种能打动你心的通俗的安慰，那么，最能使你与死亡和解的，是去看看你将要离开的那些对象，看看你的灵魂将不再与之相混的那些人的品行。因为对人们生气是绝不对的，你的本分是关心他们、温和地容忍他们；但也要记住，你将要离开的，并不是那些与你有着相同原则的人。因为如果有什么能把我们拉向相反的方向、使我们留恋生命的话，那就只有这一件事：被允许与那些和我们原则相同的人生活在一起。但现在你看到，那些共同生活的人之间的不和带来了多大的烦恼，以致你会说：快来吧，死亡啊，免得我也忘了我自己。

4. He who does wrong does wrong against himself. He who acts unjustly acts unjustly to himself, because he makes himself bad.

4. 做错事的人，是对他自己做错事。行不义的人，是对他自己行不义，因为他使自己变坏了。

5. He often acts unjustly who does not do a certain thing; not only he who does a certain thing.

5. 常常行不义的，不只是做了某件事的人，也有没有做某件事的人。

6. Thy present opinion founded on understanding, and thy present conduct directed to social good, and thy present disposition of contentment with everything which happens —that is enough.

6. 你眼下建立在理解之上的看法，你眼下指向社会之善的行为，你眼下对一切发生之事感到满足的心性，——这就够了。

7. Wipe out imagination; check desire: extinguish appetite: keep the ruling faculty in its own power.

7. 抹去想象；遏制欲望；熄灭贪求；让主导能力掌握在它自己手里。

8. Among the animals which have not reason one life is distributed; but among reasonable animals one intelligent soul is distributed: just as there is one earth of all things which are of an earthy nature, and we see by one light, and breathe one air, all of us that have the faculty of vision and all that have life.

8. 在没有理性的动物之中，分配着一个生命；而在有理性的动物之中，分配着一个有理智的灵魂：正如一切属土的事物有同一片大地，我们所有有视力的、所有有生命的，都借同一道光看，呼吸同一片空气。

9. All things which participate in anything which is common to them all, move towards that which is of the same kind with themselves. Everything which is earthy turns towards the earth, everything which is liquid flows together, and everything which is of an aerial kind does the same, so that they require something to keep them asunder, and the application of force. Fire indeed moves upwards on account of the elemental fire, but it is so ready to be kindled together with all the fire which is here, that even every substance which is somewhat dry is easily ignited, because there is less mingled with it of that which is a hindrance to ignition. Accordingly, then, everything also which participates in the common intelligent nature moves in like manner towards that which is of the same kind with itself, or moves even more. For so much as it is superior in comparison with all other things, in the same degree also is it more ready to mingle with and to be fused with that which is akin to it. Accordingly among animals devoid of reason we find swarms of bees, and herds of cattle, and the nurture of young birds, and in a manner, loves; for even in animals there are souls, and that power which brings them together is seen to exert itself in the superior degree, and in such a way as never has been observed in plants nor in stones nor in trees. But in rational animals there are political communities and friendships, and families and meetings of people; and in wars, treaties, and armistices. But in the things which are still superior, even though they are separated from one another, unity in a manner exists, as in the stars. Thus the ascent to the higher degree is able to produce a sympathy even in things which are separated. See, then, what now takes place; for only intelligent animals have now forgotten this mutual desire and inclination, and in them alone the property of flowing together is not seen. But still, though men strive to avoid this union, they are caught and held by it, for their nature is too strong for them; and thou wilt see what I say, if thou only observest. Sooner, then, will one find anything earthy which comes in contact with no earthy thing, than a man altogether separated from other men.

9. 一切分有某种共同之物的事物，都趋向与它们同类的东西。一切属土的东西都趋向大地，一切液体都流到一起，一切属气的东西也是如此，所以需要有什么东西把它们隔开，需要施加力量。火确实因为那元素之火而向上运动，但它又那么容易与这里的一切火一同燃烧起来，以致每一种稍微干燥的东西都很容易被点燃，因为其中混杂的妨碍燃烧的东西较少。那么，同样地，一切分有那共同的理智本性的事物，也以同样的方式趋向与它同类的东西，甚至趋向得更甚。因为它比其他一切事物优越多少，它也就在同样的程度上更乐于与亲近它的东西相混合、相融合。所以，在没有理性的动物中，我们看到蜂群、牛群、雏鸟的哺育，以及某种意义上的爱；因为即使在动物身上也有灵魂，那使它们聚到一起的力量，就显出是在更高的程度上发挥作用的，而且是以一种在植物、石头或树木中从未见过的方式。而在有理性的动物中，有政治共同体和友谊，有家庭和人们的集会；在战争中，还有条约和停战。在那些更高的事物中，即使它们彼此分离，也在某种意义上存在着统一，比如在星辰之中。所以，向更高程度的上升，能在甚至彼此分离的事物中产生一种感应。那么，看看现在发生的事吧；因为现在只有有理智的动物忘记了这种相互的渴望和倾向，只有在它们身上看不到这种流到一起的特性。然而，尽管人们极力避免这种结合，他们还是被它抓住、被它留住，因为他们的本性对他们来说太强大了；只要你留心观察，就会看到我所说的。所以，找到一样不与任何属土之物接触的属土之物，比找到一个完全与他人隔绝的人还要容易。

10. Both man and God and the universe produce fruit; at the proper seasons each produces it. But and if usage has especially fixed these terms to the vine and like things, this is nothing. Reason produces fruit both for all and for itself, and there are produced from it other things of the same kind as reason itself.

10. 人、神和宇宙都结出果实；到了适当的季节，各自结出它的果实。但如果习惯上特别把这些词用在葡萄藤和类似的东西上，这也算不了什么。理性既为众人也为它自己结出果实，从它里面产生出与理性本身同类的其他东西。

11. If thou art able, correct by teaching those who do wrong; but if thou canst not, remember that indulgence is given to thee for this purpose. And the gods, too, are indulgent to such persons; and for some purposes they even help them to get health, wealth, reputation; so kind they are. And it is in thy power also; or say, who hinders thee?

11. 如果你能够，就用教导去纠正那些做错事的人；如果你不能，就要记住，宽容正是为了这个目的才赋予你的。众神也宽容这样的人；为了某些目的，他们甚至帮助这些人得到健康、财富和名声；他们就是这样仁慈。这也在你的能力之内；不然你说，谁阻碍了你？

12. Labor not as one who is wretched, nor yet as one who would be pitied or admired; but direct thy will to one thing only—to put thyself in motion and to check thyself, as the social reason requires.

12. 劳作时，不要像一个可怜的人，也不要像一个想要博取怜悯或赞叹的人；而要把你的意志只指向一件事：按照合群的理性的要求，让自己行动，也让自己克制。

13. To-day I have got out of all trouble, or rather I have cast out all trouble, for it was not outside, but within and in my opinions.

13. 今天我摆脱了一切烦恼，或者不如说，我把一切烦恼都赶了出去，因为它不在外面，而在里面，在我的看法之中。

14. All things are the same, familiar in experience, and ephemeral in time, and worthless in the matter. Everything now is just as it was in the time of those whom we have buried.

14. 一切都是一样的：在经验上是熟悉的，在时间上是短暂的，在质料上是卑贱的。现在的一切，都和我们已经埋葬的那些人的时代一模一样。

15. Things stand outside of us, themselves by themselves, neither knowing aught of themselves, nor expressing any judgment. What is it, then, which does judge about them? The ruling faculty.

15. 事物站在我们之外，自在自为，它们对自己一无所知，也不作出任何判断。那么，对它们作出判断的是什么呢？是主导能力。

16. Not in passivity but in activity lie the evil and the good of the rational social animal, just as his virtue and his vice lie not in passivity but in activity.

16. 有理性的、合群的生灵的恶与善，不在于被动，而在于主动，正如他的美德和恶德不在于被动，而在于主动一样。

17. For the stone which has been thrown up it is no evil to come down, nor indeed any good to have been carried up (viii. 20).

17. 对于被抛上去的石头来说，落下来并不是恶，被抛上去也不是什么善（参见卷八第 20 节）。

18. Penetrate inwards into men's leading principles, and thou wilt see what judges thou art afraid of, and what kind of judges they are of themselves.

18. 深入到人们的主导原则里面去，你就会看到你所害怕的是些什么样的裁判，他们作为自己的裁判又是什么样子。

19. All things are changing: and thou thyself art in continuous mutation and in a manner in continuous destruction, and the whole universe too.

19. 一切都在变化：你自己也在不断地变化，在某种意义上也在不断地毁灭，整个宇宙也是如此。

20. It is thy duty to leave another man's wrongful act there where it is (vii. 29; ix. 38).

20. 你的本分是把别人的错误行为留在它所在的地方（参见卷七第 29 节；卷九第 38 节）。

21. Termination of activity, cessation from movement and opinion, and in a sense their death, is no evil. Turn thy thoughts now to the consideration of thy life, thy life as a child, as a youth, thy manhood, thy old age, for in these also every change was a death. Is this anything to fear? Turn thy thoughts now to thy life under thy grandfather, then to thy life under thy mother, then to thy life under thy father; and as thou findest many other differences and changes and terminations, ask thyself, Is this anything to fear? In like manner, then, neither are the termination and cessation and change of thy whole life a thing to be afraid of.

21. 活动的终止，运动和看法的停止，以及在某种意义上它们的死亡，都不是恶。现在把你的思想转向你的一生吧：你孩童时的生活，少年时的生活，壮年，老年，因为在这些阶段中，每一次变化也都是一次死亡。这有什么可怕的吗？现在再把你的思想转向你在祖父身边的生活，然后是你在母亲身边的生活，然后是你在父亲身边的生活；当你发现许多别的不同、变化和终止时，就问问自己：这有什么可怕的吗？那么同样，你整个一生的终止、停止和变化，也不是什么可怕的事。

22. Hasten to examine thy own ruling faculty and that of the universe and that of thy neighbor: thy own, that thou mayst make it just: and that of the universe, that thou mayst remember of what thou art a part; and that of thy neighbor, that thou mayst know whether he has acted ignorantly or with knowledge, and that thou mayst also consider that his ruling faculty is akin to thine.

22. 赶紧去审察你自己的主导能力、宇宙的主导能力和你邻人的主导能力：审察你自己的，好使它公正；审察宇宙的，好记住你是什么的一部分；审察你邻人的，好知道他是出于无知还是明知故犯，同时也好想到他的主导能力与你的是同类的。

23. As thou thyself art a component part of a social system, so let every act of thine be a component part of social life. Whatever act of thine then has no reference either immediately or remotely to a social end, this tears asunder thy life, and does not allow it to be one, and it is of the nature of a mutiny, just as when in a popular assembly a man acting by himself stands apart from the general agreement.

23. 正如你自己是一个社会体系的组成部分，你的每一个行为也应当是社会生活的组成部分。那么，你的任何一个行为，如果无论直接还是间接都与社会的目的无关，它就会把你的生活撕裂，使它不能成为一体，它就带有叛乱的性质，就像在一次民众大会上，一个人自行其是，站到众人的一致意见之外。

24. Quarrels of little children and their sports, and poor spirits carrying about dead bodies such is everything; and so what is exhibited in the representation of the mansions of the dead strikes our eyes more clearly.

24. 小孩子的争吵和他们的游戏，可怜的灵魂背着尸体走来走去，一切都是如此；所以，在冥府景象的表演中所展示的东西，更清楚地映入我们的眼帘。

25. Examine into the quality of the form of an object, and detach it altogether from its material part, and then contemplate it; then determine the time, the longest which a thing of this peculiar form is naturally made to endure.

25. 审察一个对象的形式的性质，把它与它的质料部分完全分开，然后静观它；再确定时间，即具有这一特定形式的东西按其本性所能存续的最长时间。

26. Thou hast endured infinite troubles through not being contented with thy ruling faculty when it does the things which it is constituted by nature to do. But enough of this.

26. 你因为不满足于你的主导能力去做它天生被构造来做的事，已经承受了无数的烦恼。但这已经够了。

27. When another blames thee or hates thee, or when men say about thee anything injurious, approach their poor souls, penetrate within, and see what kind of men they are. Thou wilt discover that there is no reason to take any trouble that these men may have this or that opinion about thee. However, thou must be well disposed towards them, for by nature they are friends. And the gods too aid them in all ways, by dreams, by signs, towards the attainment of those things on which they set a value.

27. 当别人责备你、憎恨你，或者人们说你什么坏话时，就走近他们那可怜的灵魂，深入进去，看看他们是什么样的人。你会发现，没有理由为这些人对你抱这样或那样的看法而费心。不过，你必须善待他们，因为按照本性他们是朋友。众神也以种种方式，用梦，用征兆，帮助他们得到他们所看重的那些东西。

28. The periodic movements of the universe are the same, up and down from age to age. And either the universal intelligence puts itself in motion for every separate effect, and if this is so, be thou content with that which is the result of its activity; or it puts itself in motion once, and everything else comes by way of sequence in a manner; or indivisible elements are the origin of all things.—In a word, if there is a god, all is well; and if chance rules, do not thou also be governed by it (vi. 44; vii. 75).

28. 宇宙的周期运动是一样的，从一个时代到另一个时代，上上下下。要么是普遍的理智为每一个单独的结果而推动自己，如果是这样，你就满足于它活动的结果吧；要么是它只推动了自己一次，其余的一切在某种意义上都是作为后果而来的；要么是不可分割的元素是万物的本源。——一句话，如果有神，一切都好；如果是偶然在统治，你也不要被它所统治（参见卷六第 44 节；卷七第 75 节）。

Soon will the earth cover us all: then the earth, too, will change, and the things also which result from change will continue to change forever, and these again forever. For if a man reflects on the changes and transformations which follow one another like wave after wave and their rapidity, he will despise everything which is perishable (xii. 21).

不久，大地就会覆盖我们所有的人：然后大地也会变化，由变化而产生的东西也会永远变化下去，这些东西又会永远变化下去。因为如果一个人想一想那像一浪接一浪那样接踵而来的变化与转化，想一想它们有多快，他就会轻视一切易朽的东西（参见卷十二第 21 节）。

29. The universal cause is like a winter torrent: it carries everything along with it. But how worthless are all these poor people who are engaged in matters political, and, as they suppose, are playing the philosopher! All drivellers. Well then, man: do what nature now requires. Set thyself in motion, if it is in thy power, and do not look about thee to see if any one will observe it; nor yet expect Plato's Republic: but be content if the smallest thing goes on well, and consider such an event to be no small matter. For who can change men's opinions? and without a change of opinions what else is there than the slavery of men who groan while they pretend to obey? Come now and tell me of Alexander and Philippus and Demetrius of Phalerum. They themselves shall judge whether they discovered what the common nature required, and trained themselves accordingly. But if they acted like tragedy heroes, no one has condemned me to imitate them. Simple and modest is the work of philosophy. Draw me not aside to insolence and pride.

29. 普遍的原因像一股冬天的激流：它把一切都卷带着走。可是那些从事政治事务、自以为在扮演哲学家的可怜人，是多么不值一提啊！全是些淌着口水的糊涂虫。那么，人啊：做自然现在所要求的事吧。如果在你的能力之内，就行动起来，不要东张西望，看是否有人会注意到；也不要指望柏拉图的理想国：哪怕最小的事进展顺利，也要满足，并且把这样的结果看作不小的事。因为谁能改变人们的看法呢？而不改变看法，除了那些一边呻吟一边假装服从的人的奴役，还能有什么呢？来吧，现在给我讲讲亚历山大、腓力和法勒鲁姆的德米特里乌斯吧。他们是否发现了共同的本性所要求的东西、并按照它训练了自己，让他们自己去判断吧。但如果他们的所作所为像悲剧里的英雄，也没有谁判定我必须去效仿他们。哲学的工作是单纯而谦逊的。不要把我引向傲慢和骄矜。

30. Look down from above on the countless herds of men and their countless solemnities, and the infinitely varied voyagings in storms and calms, and the differences among those who are born, who live together, and die. And consider, too, the life lived by others in olden time, and the life of those who will live after thee, and the life now lived among barbarous nations, and how many know not even thy name, and how many will soon forget it, and how they who perhaps now are praising thee will very soon blame thee, and that neither a posthumous name is of any value, nor reputation, nor anything else.

30. 从高处俯瞰那数不清的人群和他们数不清的庄严仪式，在风暴中和风平浪静时那千变万化的航行，以及那些出生的人、共同生活的人和死去的人之间的种种差异。再想一想古时别人所过的生活，你之后将要活着的人的生活，以及如今在蛮族中所过的生活；想一想有多少人连你的名字都不知道，有多少人很快就会忘记它；那些现在也许正在称赞你的人，很快就会责备你；而身后之名毫无价值，名声也毫无价值，别的什么也都毫无价值。

31. Let there be freedom from perturbations with respect to the things which come from the external cause; and let there be justice in the things done by virtue of the internal cause, that is, let there be movement and action terminating in this, in social acts, for this is according to thy nature.

31. 对于来自外在原因的事物，要不受烦扰；对于凭着内在原因所做的事，要公正，也就是说，让运动和行动终止于此，终止于合群的行为，因为这合乎你的本性。

32. Thou canst remove out of the way many useless things among those which disturb thee, for they lie entirely in thy opinion; and thou wilt then gain for thyself ample space by comprehending the whole universe in thy mind, and by contemplating the eternity of time, and observing the rapid change of every several thing, how short is the time from birth to dissolution, and the illimitable time before birth as well as the equally boundless time after dissolution!

32. 在那些扰乱你的东西中，你能把许多无用的东西从路上清除掉，因为它们完全在于你的看法；这样，你就会为自己赢得广阔的空间：用你的心灵去把握整个宇宙，去静观时间的永恒，去观察每一样东西的迅速变化：从出生到分解的时间是多么短暂，而出生之前那无限的时间，和分解之后同样无边的时间！

33. All that thou seest will quickly perish, and those who have been spectators of its dissolution will very soon perish too. And he who dies at the extremest old age will be brought into the same condition with him who died prematurely.

33. 你所看见的一切都会很快消亡，那些目睹它分解的人也会很快消亡。而在极高的高龄死去的人，也会被带到与早夭之人相同的境地。

34. What are these men's leading principles, and about what kind of things are they busy, and for what kind of reasons do they love and honor? Imagine that thou seest their poor souls laid bare. When they think that they do harm by their blame or good by their praise, what an idea!

34. 这些人的主导原则是什么，他们忙于什么样的事情，他们出于什么样的理由去爱、去尊崇？想象你看见了他们那可怜的灵魂被剥得赤裸裸的。当他们以为用他们的责备就能造成伤害、用他们的称赞就能带来好处时，这是什么样的想法啊！

35. Loss is nothing else than change. But the universal nature delights in change, and in obedience to her all things are now done well, and from eternity have been done in like form, and will be such to time without end. What, then, dost thou say,—that all things have been and all things always will be bad, and that no power has ever been found in so many gods to rectify these things, but the world has been condemned to be bound in never ceasing evil (iv. 45, vii. 18)?

35. 失去不是别的，只是变化。而普遍的本性喜欢变化，一切服从于她，现在都做得很好，自永恒以来都以同样的形式做成，在无尽的时间里也将如此。那么，你说什么呢？说一切过去都是坏的、将来也永远是坏的，说在那么多神之中从来没有找到过一种能纠正这些事的力量，说世界已被判定要被束缚在永不停息的恶之中吗（参见卷四第 45 节；卷七第 18 节）？

36. The rottenness of the matter which is the foundation of everything! water, dust, bones, filth: or again, marble rocks, the callosities of the earth; and gold and silver, the sediments; and garments, only bits of hair; and purple dye, blood; and everything else is of the same kind. And that which is of the nature of breath is also another thing of the same kind, changing from this to that.

36. 作为万物之基础的质料，是多么腐朽啊！水、尘土、骨头、污物；或者又是大理石，大地的硬茧；金和银，是沉渣；衣服，只是些毛发；紫色的染料，是血；其他的一切也都是同一类东西。而那属于气息之本性的东西，也是另一个同类的东西，从这个变成那个。

37. Enough of this wretched life and murmuring and apish tricks. Why art thou disturbed? What is there new in this? What unsettles thee? Is it the form of the thing? Look at it. Or is it the matter? Look at it. But besides these there is nothing. Towards the gods then, now become at last more simple and better. It is the same whether we examine these things for a hundred years or three.

37. 这悲惨的生活、这抱怨、这猴子般的把戏，已经够了。你为什么烦扰呢？这里面有什么新东西？是什么使你不安？是事物的形式吗？看看它。还是它的质料？看看它。除此之外，什么也没有了。那么，对众神，现在终于变得更单纯、更好一些吧。无论我们是用一百年还是用三年来审察这些事，都是一样的。

38. If any man has done wrong the harm is his own. But perhaps he has not done wrong.

38. 如果有人做了错事，伤害是他自己的。但也许他并没有做错事。

39. Either all things proceed from one intelligent source and come together as in one body, and the part ought not to find fault with what is done for the benefit of the whole; or there are only atoms, and nothing else than mixture and dispersion. Why, then, art thou disturbed? Say to the ruling faculty, Art thou dead, art thou corrupted, art thou playing the hypocrite, art thou become a beast, dost thou herd and feed with the rest?

39. 要么万物都出于一个有理智的源头，像在一个身体中那样聚合在一起，那么部分就不应当埋怨为了整体的益处而做的事；要么只有原子，除了混合与消散，别无其他。那么你为什么烦扰呢？对你的主导能力说：你死了吗？你腐坏了吗？你在伪装吗？你变成野兽了吗？你在随着其余的牲畜一起成群地吃草吗？

40. Either the gods have no power or they have power. If, then, they have no power, why dost thou pray to them? But if they have power, why dost thou not pray for them to give thee the faculty of not fearing any of the things which thou fearest, or of not desiring any of the things which thou desirest, or not being pained at anything, rather than pray that any of these things should not happen or happen? for certainly if they can co-operate with men, they can co-operate for these purposes. But perhaps thou wilt say the gods have placed them in thy power. Well, then, is it not better to use what is in thy power like a free man than to desire in a slavish and abject way what is not in thy power? And who has told thee that the gods do not aid us, even in the things which are in our power? Begin, then, to pray for such things, and thou wilt see. One man prays thus: How shall I be able to lie with that woman? Do thou pray thus: How shall I not desire to lie with her? Another prays thus: How shall I be released from this? Another prays: How shall I not desire to be released? Another thus: How shall I not lose my little son? Thou thus: How shall I not be afraid to lose him? In fine, turn thy prayers this way, and see what comes.

40. 众神要么没有能力，要么有能力。那么，如果他们没有能力，你为什么要向他们祈祷呢？但如果他们有能力，你为什么不祈求他们赐给你这样的能力：不害怕任何你所害怕的东西，不渴望任何你所渴望的东西，不为任何事痛苦，而偏要祈求这些事中的某一件不要发生或者发生呢？因为如果他们确实能与人合作，他们当然也能为这些目的而合作。但也许你会说，众神已经把这些交到你自己的能力之中了。那好，像一个自由人那样运用在你能力之内的东西，不是比以一种奴性的、卑贱的方式去渴望不在你能力之内的东西更好吗？又是谁告诉你，众神即使在我们能力之内的事情上也不帮助我们呢？那就开始为这样的事祈祷吧，你会看到的。有一个人这样祈祷：我怎样才能和那个女人睡觉？你要这样祈祷：我怎样才能不渴望和她睡觉？另一个人这样祈祷：我怎样才能摆脱这件事？另一个人祈祷：我怎样才能不渴望摆脱它？又一个人这样祈祷：我怎样才能不失去我的小儿子？你要这样祈祷：我怎样才能不害怕失去他？总之，把你的祈祷转向这个方向吧，看看会有什么结果。

41. Epicurus says, In my sickness my conversation was not about my bodily sufferings, nor, says he, did I talk on such subjects to those who visited me; but I continued to discourse on the nature of things as before, keeping to this main point, how the mind, while participating in such movements as go on in the poor flesh, shall be free from perturbations and maintain its proper good. Nor did I, he says, give the physicians an opportunity of putting on solemn looks, as if they were doing something great, but my life went on well and happily. Do, then, the same that he did both in sickness, if thou art sick, and in any other circumstances; for never to desert philosophy in any events that may befall us, nor to hold trifling talk either with an ignorant man or with one unacquainted with nature, is a principle of all schools of philosophy; but to be intent only on that which thou art now doing and on the instrument by which thou doest it.

41. 伊壁鸠鲁说：我生病的时候，谈的并不是我身体的痛苦；他说，我也不对来看我的人谈这类话题；而是像从前一样，继续谈论事物的本性，抓住这个要点不放：心灵在分担那可怜的肉体中发生的这些活动时，怎样能不受烦扰，保持它自己本有的善。他说，我也没有给医生们机会去摆出庄严的面孔，仿佛他们在做什么了不起的事；而我的生活过得很好、很幸福。那么，你也像他那样去做吧，如果你病了，就在病中这样做，在别的任何境况中也这样做；因为无论遇到什么事都永不离弃哲学，不和无知的人或不懂自然的人说无聊的话，这是所有哲学学派共同的一条原则；而要只专注于你此刻正在做的事，以及你用来做这件事的工具。

42. When thou art offended with any man's shameless conduct, immediately ask thyself, Is it possible, then, that shameless men should not be in the world? It is not possible. Do not, then, require what is impossible. For this man also is one of those shameless men who must of necessity be in the world. Let the same considerations be present to thy mind in the case of the knave, and the faithless man, and of every man who does wrong in any way. For at the same time that thou dost remind thyself that it is impossible that such kind of men should not exist, thou wilt become more kindly disposed towards every one individually. It is useful to perceive this, too, immediately when the occasion arises, what virtue nature has given to man to oppose to every wrongful act. For she has given to man, as an antidote against the stupid man, mildness, and against another kind of man some other power. And in all cases it is possible for thee to correct by teaching the man who is gone astray; for every man who errs misses his object and is gone astray. Besides, wherein hast thou been injured? For thou wilt find that no one among those against whom thou art irritated has done anything by which thy mind could be made worse; but that which is evil to thee and harmful has its foundation only in the mind. And what harm is done or what is there strange, if the man who has not been instructed does the acts of an uninstructed man? Consider whether thou shouldst not rather blame thyself, because thou didst not expect such a man to err in such a way. For thou hadst means given thee by thy reason to suppose that it was likely that he would commit this error, and yet thou hast forgotten and art amazed that he has erred. But most of all when thou blamest a man as faithless or ungrateful, turn to thyself. For the fault is manifestly thy own, whether thou didst trust that a man who had such a disposition would keep his promise, or when conferring thy kindness thou didst not confer it absolutely, nor yet in such way as to have received from thy very act all the profit. For what more dost thou want when thou hast done a man a service? art thou not content that thou hast done something conformable to thy nature, and dost thou seek to be paid for it? just as if the eye demanded a recompense for seeing, or the feet for walking. For as these members are formed for a particular purpose, and by working according to their several constitutions obtain what is their own; so also as man is formed by nature to acts of benevolence, when he has done anything benevolent or in any other way conducive to the common interest, he has acted conformably to his constitution, and he gets what is his own.

42. 当你被任何人的无耻行为所冒犯时，立刻问自己：那么，世上可能没有无耻的人吗？不可能。那就不要要求不可能的事。因为这个人也是那些世上必然会有的无耻之人中的一个。对于恶棍、不讲信义的人，以及每一个以任何方式做错事的人，也要让同样的考虑出现在你心里。因为你一提醒自己这种人不可能不存在，你就会对他们每一个人都更加宽厚。在事情发生的时候立刻想到这一点也是有益的：自然赋予了人什么美德，来对抗每一种错误的行为。因为她赋予人温和，作为对付愚人的解药，对付另一种人，又赋予了另一种能力。在一切情况下，你都可能通过教导去纠正那迷了路的人；因为每一个犯错的人都错失了他的目标，都迷了路。此外，你在哪里受到了伤害呢？因为你会发现，在那些你恼恨的人中间，没有一个人做过任何能使你的心灵变坏的事；而对你是恶的、有害的东西，只以心灵为它的根基。如果一个没有受过教导的人做了没有受过教导的人所做的事，又有什么害处、有什么奇怪的呢？想一想，你是否更应当责备你自己，因为你没有料到这样的人会以这样的方式犯错。因为你的理性给了你手段，让你可以设想他很可能会犯这个错误，可你却忘记了，并且对他犯了错感到惊讶。但尤其是当你责备一个人不讲信义或忘恩负义时，要转向你自己。因为过错显然是你自己的：要么是你相信一个有着这样性情的人会信守诺言，要么是你施恩的时候没有无条件地施恩，也没有以这样一种方式施恩，使你从你的行为本身就得到了全部的益处。因为你为一个人做了一件好事，还想要什么更多的呢？你做了一件合乎你本性的事，难道还不满足，还要为此寻求报酬吗？这就好比眼睛为看见要求报偿，脚为行走要求报偿一样。因为正如这些肢体是为了某种特定的目的而造的，按照它们各自的构造工作，就得到了属于它们自己的东西；同样，人天生是为了行善而造的，当他做了任何善事，或以任何别的方式有助于公共的利益时，他就是按照他的构造行事了，他也就得到了属于他自己的东西。

Book X卷十#

Wilt thou, then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee? Wilt thou never enjoy an affectionate and contented disposition? Wilt thou never be full and without a want of any kind, longing for nothing more, nor desiring anything, either animate or inanimate, for the enjoyment of pleasures? nor yet desiring time wherein thou shalt have longer enjoyment, or place, or pleasant climate, or society of men with whom thou mayst live in harmony? but wilt thou be satisfied with thy present condition, and pleased with all that is about thee, and wilt thou convince thyself that thou hast everything, and that it comes from the gods, that everything is well for thee, and will be well whatever shall please them, and whatever they shall give for the conservation of the perfect living being, the good and just and beautiful, which generates and holds together all things, and contains and embraces all things which are dissolved for the production of other like things? Wilt thou never be such that thou shalt so dwell in community with gods and men as neither to find fault with them at all, nor to be condemned by them?

那么，我的灵魂啊，你难道永远不会成为善的、单纯的、统一的、赤裸的，比包裹着你的身体更加显明吗？你难道永远不会享有一种充满爱、知足的心性吗？你难道永远不会是充盈的、毫无匮乏的，不再渴望什么，也不为享乐而欲求任何东西，无论是有生命的还是无生命的？也不渴望有更长的时间去享受，或者一个地方，或者宜人的气候，或者可以和睦相处的人群？而是满足于你眼下的境况，喜爱你周围的一切，并且使自己确信，你拥有一切，一切都来自众神，一切对你都是好的，凡是他们所喜欢的、凡是他们为保全那完美的生灵所给予的，将来对你也都是好的，而那完美的生灵，善的、公正的、美的，生成万物、维系万物，包含并拥抱一切为了产生其他类似之物而分解的事物？你难道永远不会成为这样的人：与众神和人共同生活，既全然不埋怨他们，也不受他们的谴责？

2. Observe what thy nature requires, so far as thou art governed by nature only: then do it and accept it, if thy nature, so far as thou art a living being, shall not be made worse by it. And next thou must observe what thy nature requires so far as thou art a living being. And all this thou mayst allow thyself, if thy nature, so far as thou art a rational animal, shall not be made worse by it. But the rational animal is consequently also a political social animal. Use these rules, then, and trouble thyself about nothing else.

2. 留意你的本性要求什么，就你仅仅受本性支配而言；然后去做它、接受它，只要你作为一个活物的本性不会因此变坏。其次，你必须留意你作为一个活物的本性要求什么。这一切你都可以允许自己去做，只要你作为一个有理性的动物的本性不会因此变坏。而有理性的动物，随之也就是政治的、合群的动物。那就运用这些规则吧，别的什么都不用操心。

3. Everything which happens either happens in such wise as thou art formed by nature to bear it, or as thou art not formed by nature to bear it. If, then, it happens to thee in such way as thou art formed by nature to bear it, do not complain, but bear it as thou art formed by nature to bear it. But if it happens in such wise as thou art not formed by nature to bear it, do not complain, for it will perish after it has consumed thee. Remember, however, that thou art formed by nature to bear everything, with respect to which it depends on thy own opinion to make it endurable and tolerable, by thinking that it is either thy interest or thy duty to do this.

3. 凡发生的事，要么是以你天生能够承受的方式发生的，要么是以你天生不能承受的方式发生的。那么，如果它以你天生能够承受的方式发生在你身上，就不要抱怨，而要按照你天生能够承受的方式去承受它。但如果它以你天生不能承受的方式发生，也不要抱怨，因为它在耗尽你之后，自己也会消亡。不过要记住，凡是取决于你自己的看法、能使之变得可以忍受、可以容忍的事情，只要你想到这样做是对你有益的、或是你的本分，你就天生能够承受它。

4. If a man is mistaken, instruct him kindly and show him his error. But if thou art not able, blame thyself, or blame not even thyself.

4. 如果有人犯了错，就和善地教导他，向他指出他的错误。但如果你做不到，就责备你自己，或者连你自己也不要责备。

5. Whatever may happen to thee, it was prepared for thee from all eternity; and the implication of causes was from eternity spinning the thread of thy being, and of that which is incident to it (iii. 11; iv. 26).

5. 无论什么事发生在你身上，都是自永恒以来就为你准备好的；原因的交织自永恒以来就在纺着你的存在之线，以及与之相伴之事的线（参见卷三第 11 节；卷四第 26 节）。

6. Whether the universe is a concourse of atoms, or nature is a system, let this first be established, that I am a part of the whole which is governed by nature; next, I am in a manner intimately related to the parts which are of the same kind with myself. For remembering this, inasmuch as I am a part, I shall be discontented with none of the things which are assigned to me out of the whole; for nothing is injurious to the part if it is for the advantage of the whole. For the whole contains nothing which is not for its advantage; and all natures indeed have this common principle, but the nature of the universe has this principle besides, that it cannot be compelled even by any external cause to generate anything harmful to itself. By remembering, then, that I am a part of such a whole, I shall be content with everything that happens. And inasmuch as I am in a manner intimately related to the parts which are of the same kind with myself, I shall do nothing unsocial, but I shall rather direct myself to the things which are of the same kind with myself, and I shall turn all my efforts to the common interest, and divert them from the contrary. Now, if these things are done so, life must flow on happily, just as thou mayst observe that the life of a citizen is happy, who continues a course of action which is advantageous to his fellow-citizens, and is content with whatever the state may assign to him.

6. 无论宇宙是原子的聚合，还是自然是一个体系，都先确立这一点：我是由自然所统治的那个整体的一部分；其次，我在某种意义上与那些与我同类的部分有着亲密的关系。因为记住这一点，既然我是一个部分，我就不会对从整体中分派给我的任何东西不满；因为凡对整体有益的，对部分就没有害处。因为整体所包含的，没有一样不是对它有益的；一切本性确实都有这一共同的原则，而宇宙的本性除此之外还有这样一条原则：即使任何外在的原因也不能迫使它产生任何对它自身有害的东西。所以，只要记住我是这样一个整体的一部分，我就会满足于发生的一切。既然我在某种意义上与那些与我同类的部分有着亲密的关系，我就不会做任何不合群的事，而宁愿使自己趋向那些与我同类的东西，把我的一切努力都转向公共的利益，使它们远离相反的方向。如果这些事这样做了，生活就必定会幸福地流淌下去，正如你可以看到，一个公民如果坚持做有益于同胞公民的事，满足于国家分派给他的一切，他的生活就是幸福的。

7. The parts of the whole, everything, I mean, which is naturally comprehended in the universe, must of necessity perish; but let this be understood in this sense, that they must undergo change. But if this is naturally both an evil and a necessity for the parts, the whole would not continue to exist in a good condition, the parts being subject to change and constituted so as to perish in various ways. For whether did Nature herself design to do evil to the things which are parts of herself, and to make them subject to evil and of necessity fall into evil, or have such results happened without her knowing it? Both these suppositions, indeed, are incredible. But if a man should even drop the term Nature as an efficient power, and should speak of these things as natural, even then it would be ridiculous to affirm at the same time that the parts of the whole are in their nature subject to change, and at the same time to be surprised or vexed as if something were happening contrary to nature, particularly as the dissolution of things is into those things of which each thing is composed. For there is either a dispersion of the elements out of which everything has been compounded, or a change from the solid to the earthy and from the airy to the aerial, so that these parts are taken back into the universal reason, whether this at certain periods is consumed by fire or renewed by eternal changes. And do not imagine that the solid and the airy part belong to thee from the time of generation. For all this received its accretion only yesterday and the day before, as one may say, from the food and the air which is inspired. This, then, which has received the accretion, changes, not that which thy mother brought forth. But suppose that this which thy mother brought forth implicates thee very much with that other part, which has the peculiar quality of change, this is nothing in fact in the way of objection to what is said.

7. 整体的各部分，我是说，宇宙中自然包含的一切，都必然会消亡；但要按这个意思去理解：它们必然会经历变化。但如果这对各部分来说按其本性既是一种恶、又是一种必然，那么，既然各部分都会变化，都被构造成以种种方式消亡，整体就不会继续处于良好的状态了。因为，究竟是自然本身有意要对作为她自身之部分的事物作恶，使它们易受恶的侵袭、必然陷入恶之中，还是这样的结果是在她不知不觉中发生的呢？这两种假设确实都是不可信的。但即使一个人抛开“自然”这个作为一种动力的名称，而把这些事物说成是自然的，那么，一方面断言整体的各部分按其本性会变化，一方面又感到惊讶或烦恼，仿佛发生了什么违反自然的事，这也是可笑的，尤其是因为事物的分解，正是分解成每样事物由之组成的那些东西。因为这要么是组成每样事物的元素的消散，要么是固体变成土质的、气体变成空气的这样一种变化，于是这些部分被收回到普遍的理性之中，无论这理性是在一定的周期中被火焚尽，还是被永恒的变化所更新。不要以为那固体的部分和气体的部分从你出生的时候起就属于你。因为这一切，可以说，都只是在昨天和前天才从食物和吸进的空气中增添上去的。所以，发生变化的，是这个增添上去的东西，而不是你母亲所生下的那个东西。但即使假定你母亲所生下的这个东西，使你与那另一部分、那以变化为其特性的部分紧紧纠缠在一起，这对我们所说的话实际上也构不成任何反驳。

8. When thou hast assumed these names, good, modest, true, rational, a man of equanimity, and magnanimous, take care that thou dost not change these names; and if thou shouldst lose them, quickly return to them. And remember that the term Rational was intended to signify a discriminating attention to every several thing, and freedom from negligence; and that Equanimity is the voluntary acceptance of the things which are assigned to thee by the common nature; and that Magnanimity is the elevation of the intelligent part above the pleasurable or painful sensations of the flesh, and above that poor thing called fame, and death, and all such things. If, then, thou maintainest thyself in the possession of these names, without desiring to be called by these names by others, thou wilt be another person and wilt enter on another life. For to continue to be such as thou hast hitherto been, and to be torn in pieces and defiled in such a life, is the character of a very stupid man and one over-fond of his life, and like those half-devoured fighters with wild beasts, who though covered with wounds and gore, still intreat to be kept to the following day, though they will be exposed in the same state to the same claws and bites. Therefore fix thyself in the possession of these few names: and if thou art able to abide in them, abide as if thou wast removed to certain islands of the Happy. But if thou shalt perceive that thou fallest out of them and dost not maintain thy hold, go courageously into some nook where thou shalt maintain them, or even depart at once from life, not in passion, but with simplicity and freedom and modesty, after doing this one laudable thing at least in thy life, to have gone out of it thus. In order, however to the remembrance of these names, it will greatly help thee if thou rememberest the gods, and that they wish not to be flattered, but wish all reasonable beings to be made like themselves; and if thou rememberest that what does the work of a fig-tree is a fig-tree, and that what does the work of a dog is a dog, and that what does the work of a bee is a bee, and that what does the work of a man is a man.

8. 当你给自己取了这些名称：善良、谦逊、真诚、理性、平和、宽宏，就要当心不要改换这些名称；如果你失去了它们，要赶快回到它们那里。还要记住，“理性”这个词，意思是对每一样事物都加以辨别的留意，是不疏忽；“平和”是自愿接受共同的本性分派给你的事物；“宽宏”是理智的部分超越于肉体的快乐或痛苦的感觉之上，超越于那叫作名声的可怜东西之上，超越于死亡以及一切诸如此类的东西之上。那么，如果你保持拥有这些名称，而不渴望别人用这些名称来称呼你，你就会成为另一个人，进入另一种生活。因为继续做你一直以来那样的人，在这样的生活中被撕成碎片、被玷污，这是一个非常愚蠢、过分贪恋生命的人的品性，就像那些与野兽搏斗、已经被吃掉一半的角斗士，虽然浑身是伤、满身血污，却仍然哀求留他们到第二天，虽然到时他们仍会以同样的状态，暴露在同样的爪牙之下。所以，要牢牢地把自己固定在这寥寥几个名称上：如果你能够安住在其中，就安住下来，仿佛你已经被迁到了某个福人之岛。但如果你察觉到自己正从中跌落、把持不住，那就勇敢地走进某个角落，在那里你能保持它们；或者干脆立刻离开人世，不是带着激愤，而是带着单纯、自由和谦逊，至少在你一生中做了这一件值得称道的事：就这样离去。不过，为了记住这些名称，如果你记住众神，记住他们并不希望被奉承，而希望一切有理性者都变得像他们一样；如果你记住，做无花果树之工作的是无花果树，做狗之工作的是狗，做蜜蜂之工作的是蜜蜂，做人之工作的是人，这会大大地帮助你。

9. Mimi, war, astonishment, torpor, slavery, will daily wipe out those holy principles of thine. How many things without studying nature dost thou imagine, and how many dost thou neglect? But it is thy duty so to look on and so to do everything, that at the same time the power of dealing with circumstances is perfected, and the contemplative faculty is exercised, and the confidence which comes from the knowledge of each several thing is maintained without showing it, but yet not concealed. For when wilt thou enjoy simplicity, when gravity, and when the knowledge of every several thing, both what it is in substance, and what place it has in the universe, and how long it is formed to exist, and of what things it is compounded, and to whom it can belong, and who are able both to give it and take it away?

9. 滑稽戏、战争、惊惶、麻木、奴役，每天都会抹去你那些神圣的原则。有多少事你不去研究自然就凭空想象，又有多少事你忽略了？但你的本分是这样去看待、这样去做每一件事：同时使应付境况的能力得到完善，使沉思的能力得到锻炼，使来自对每一样事物之认识的那种自信得以保持，不炫耀它，却也不隐藏它。因为你什么时候才能享有单纯，什么时候才能享有庄重，什么时候才能享有对每一样事物的认识：它在实质上是什么，它在宇宙中占有什么位置，它被造得能存在多久，它由什么东西组成，它能属于谁，谁能给予它、又能夺走它？

10. A spider is proud when it has caught a fly, and another when he has caught a poor hare, and another when he has taken a little fish in a net, and another when he has taken wild boars, and another when he has taken bears, and another when he has taken Sarmatians. Are not these robbers, if thou examinest their opinions?

10. 一只蜘蛛捉到一只苍蝇就得意洋洋，一个人捉到一只可怜的野兔就得意洋洋，另一个人用网捕到一条小鱼就得意洋洋，又一个人捕到野猪，又一个人捕到熊，又一个人捕到萨尔马提亚人，都得意洋洋。如果你审察一下他们的看法，这些人不都是强盗吗？

11. Acquire the contemplative way of seeing how all things change into one another, and constantly attend to it, and exercise thyself about this part of philosophy. For nothing is so much adapted to produce magnanimity. Such a man has put off the body, and as he sees that he must, no one knows how soon, go away from among men and leave everything here, he gives himself up entirely to just doing in all his actions, and in everything else that happens he resigns himself to the universal nature. But as to what any man shall say or think about him or do against him, he never even thinks of it, being himself contented with these two things—with acting justly in what he now does, and being satisfied with what is now assigned to him; and he lays aside all distracting and busy pursuits, and desires nothing else than to accomplish the straight course through the law and by accomplishing the straight course to follow God.

11. 要学会用沉思的眼光去看万物怎样彼此转化，并且时时留意于此，在哲学的这一部分上锻炼自己。因为没有什么比这更适于培养宽宏的胸怀了。这样的人已经脱去了身体；他看到自己必须离开人群、抛下这里的一切，而没有人知道那会有多快，于是他在自己的一切行为中全身心地投入公正的作为，在发生的其他一切事情上，他都把自己交给普遍的本性。至于别人会怎样说他、怎样想他、怎样跟他作对，他连想都不去想，他自己满足于这两件事：在他现在所做的事上行事公正，满足于现在分派给他的东西；他抛开一切使人分心的、忙碌的追求，别无所求，只求循着法则走完那条笔直的路，并通过走完这条笔直的路去追随神。

12. What need is there of suspicious fear, since it is in thy power to inquire what ought to be done? And if thou seest clear, go by this way content, without turning back; but if thou dost not see clear, stop and take the best advisers. But if any other things oppose thee, go on according to thy powers with due consideration, keeping to that which appears to be just. For it is best to reach this object, and if thou dost fail, let thy failure be in attempting this. He who follows reason in all things is both tranquil and active at the same time, and also cheerful and collected.

12. 既然你有能力去探究什么是应当做的，又何必疑神疑鬼地害怕呢？如果你看清了，就满足地沿着这条路走下去，不要回头；但如果你没有看清，就停下来，请教最好的顾问。如果有别的什么东西阻挡你，就按照你的能力，经过适当的考虑，继续前进，坚持那看起来公正的东西。因为达到这个目标是最好的；如果你失败了，就让你的失败是在尝试这个目标的时候。在一切事情上都遵循理性的人，既是宁静的，同时又是积极的，而且是愉快而镇定的。

13. Inquire of thyself as soon as thou wakest from sleep whether it will make any difference to thee if another does what is just and right. It will make no difference (vi. 32; viii. 55).

13. 一从睡梦中醒来，就问问你自己：如果别人做了公正而正确的事，对你会不会有什么分别？不会有任何分别（参见卷六第 32 节；卷八第 55 节）。

Thou hast not forgotten, I suppose, that those who assume arrogant airs in bestowing their praise or blame on others are such as they are at bed and at board, and thou hast not forgotten what they do, and what they avoid, and what they pursue, and how they steal and how they rob, not with hands and feet, but with their most valuable part, by means of which there is produced, when a man chooses, fidelity, modesty, truth, law, a good daemon happiness (vii. 17)?

我想你没有忘记，那些在称赞或责备别人时摆出傲慢架子的人，在床上和在饭桌上是什么样子；你也没有忘记他们做什么、回避什么、追求什么，他们怎样偷、怎样抢，不是用手和脚，而是用他们最宝贵的那一部分，而只要一个人愿意，正是借着这一部分，就能产生出忠信、谦逊、真理、法律，以及好的神灵，也就是幸福吧（参见卷七第 17 节）？

14. To her who gives and takes back all, to nature, the man who is instructed and modest says, Give what thou wilt; take back what thou wilt. And he says this not proudly, but obediently, and well pleased with her.

14. 对于那给予一切、又收回一切的自然，一个受过教导而谦逊的人会说：你愿意给什么就给什么；你愿意收回什么就收回什么。他这样说，不是出于骄傲，而是出于顺从，并且对她心满意足。

15. Short is the little which remains to thee of life. Live as on a mountain. For it makes no difference whether a man lives there or here, if he lives everywhere in the world as in a state political community. Let men see, let them know a real man who lives according to nature. If they cannot endure him, let them kill him. For that is better than to live thus as men do.

15. 你余下的生命已经短暂了。要像住在山上那样生活。因为一个人如果在世界上无论何处都像生活在一个国家、一个政治共同体中那样，那么他住在那里还是住在这里，都没有什么分别。让人们看看，让他们认识一个按照自然生活的真正的人吧。如果他们不能容忍他，就让他们杀了他。因为那也比像人们那样活着要好。

16. No longer talk at all about the kind of man that a good man ought to be, but be such.

16. 不要再谈论一个好人应该是什么样的人了，去做这样的人吧。

17. Constantly contemplate the whole of time and the whole of substance, and consider that all individual things as to substance are a grain of a fig, and as to time the turning of a gimlet.

17. 要时时静观整个时间和整个实体，并且想一想：一切个别的事物，就实体而言，不过是一粒无花果籽；就时间而言，不过是钻子的一转。

18. Look at everything that exists, and observe that it is already in dissolution and in change, and as it were putrefaction or dispersion, or that everything is so constituted by nature as to die.

18. 看看存在的每一样东西，观察它已经在分解、在变化，仿佛在腐烂或消散；或者说，一切事物都天生被构造成会死去的。

19. Consider what men are when they are eating, sleeping, generating, easing themselves, and so forth. Then what kind of men they are when they are imperious and arrogant, or angry and scolding from their elevated place. But a short time ago to how many they were slaves and for what things; and after a little time consider in what a condition they will be.

19. 想一想人们在吃饭、睡觉、交合、解手等等时是什么样子。再想一想他们专横傲慢、或者从高位上发怒斥骂时是什么样的人。可就在不久以前，他们还是多少人的奴隶、为了什么东西做奴隶；再想一想，过不了多久他们会处于怎样的境地。

20. That is for the good of each thing, which the universal nature brings to each. And it is for its good at the time when nature brings it.

20. 普遍的本性带给每一样事物的，就是对它有益的。而且是在自然带来它的那个时候对它有益。

21. "The earth loves the shower;" and "the solemn ether loves;" and the universe loves to make whatever is about to be. I say then to the universe, that I love as thou lovest. And is not this too said that "this or that loves is wont to be produced?"

21. “大地爱着阵雨”；“庄严的以太也爱”；宇宙也爱造出那将要存在的一切。所以我对宇宙说：你爱什么，我也爱什么。人们不也这样说吗：“这样或那样的事爱发生”？

22. Either thou livest here and hast already accustomed thyself to it, or thou art going away, and this was thy own will; or thou art dying and hast discharged thy duty. But besides these things there is nothing. Be of good cheer, then.

22. 要么你住在这里，并且已经习惯了；要么你要离开，而这是你自己的意愿；要么你正在死去，已经尽完了你的本分。除此之外，什么也没有了。那就高兴起来吧。

23. Let this always be plain to thee, that this piece of land is like any other; and that all things here are the same with things on the top of a mountain, or on the sea-shore, or wherever thou choosest to be. For thou wilt find just what Plato says, Dwelling within the walls of a city as in a shepherd's fold on a mountain.

23. 要时时清楚：这块地方和任何别的地方都一样；这里的一切，和山顶上、海边或你选择去的任何地方的一切，都是一样的。因为你会发现，正如柏拉图所说：住在城墙之内，就像住在山上的羊圈里。

24. What is my ruling faculty now to me? and of what nature am I now making it? and for what purpose am I now using it? is it void of understanding? is it loosed and rent asunder from social life? is it melted into and mixed with the poor flesh so as to move together with it?

24. 我的主导能力现在对我来说是什么？我现在正把它造成什么样的本性？我现在把它用于什么目的？它是否缺乏理解？它是否已经脱离了社会生活、被撕裂开来？它是否已经融进、混入了这可怜的肉体，以致随着肉体一起动？

25. He who flies from his master is a runaway; but the law is master, and he who breaks the law is a runaway. And he also who is grieved or angry or afraid, is dissatisfied because something has been or is or shall be of the things which are appointed by him who rules all things, and he is Law and assigns to every man what is fit. He then who fears or is grieved or is angry is a runaway.

25. 逃离主人的人是逃亡者；而法律就是主人，违反法律的人就是逃亡者。一个人悲伤、愤怒或恐惧，也就是不满于统治万物的那一位所安排的事物中，有某件事已经发生、正在发生或将要发生，而那一位就是法律，他给每个人分派合宜的东西。所以，恐惧、悲伤或愤怒的人，就是逃亡者。

26. A man deposits seed in a womb and goes away, and then another cause takes it and labors on it, and makes a child. What a thing from such a material! Again, the child passes food down through the throat, and then another cause takes it and makes perception and motion, and in fine, life and strength and other things; how many and how strange! Observe then the things which are produced in such a hidden way, and see the power, just as we see the power which carries things downwards and upwards, not with the eyes, but still no less plainly (vii. 85).

26. 一个人把种子放进母腹，就走开了，然后另一个原因接过它，在它上面劳作，造出一个孩子。从这样的材料里造出了何等的东西啊！再如，孩子把食物咽下喉咙，然后另一个原因接过它，造出知觉和运动，总之，造出生命、力量和其他东西；有多少，又多么奇妙！那么，就去观察这些以如此隐秘的方式产生出来的东西，看见那力量吧，正如我们看见那使事物下降和上升的力量一样，虽然不是用眼睛，却同样清楚（参见卷七第 85 节）。

27. Constantly consider how all things such as they now are, in time past also were; and consider that they will be the same again. And place before thy eyes entire dramas and stages of the same form, whatever thou hast learned from thy experience or from older history; for example, the whole court of Hadrianus, and the whole court of Antoninus, and the whole court of Philippus, Alexander, Croesus; for all those were such dramas as we see now, only with different actors.

27. 要时时想一想，像现在这样的一切事物，在过去也都是这样；再想一想，它们将来还会是这样。把整出整出同样形式的戏剧和舞台放在你眼前，无论是你从自己的经历中知道的，还是从更古老的历史中知道的；比如哈德良的整个宫廷，安东尼努斯的整个宫廷，腓力、亚历山大、克罗伊斯的整个宫廷；因为所有这些都是我们现在看到的那种戏剧，只是换了演员而已。

28. Imagine every man who is grieved at anything or discontented to be like a pig which is sacrificed and kicks and screams.

28. 要想象，每一个为某事悲伤或不满的人，都像一头被献祭的猪，又踢又叫。

Like this pig also is he who on his bed in silence laments the bonds in which we are held. And consider that only to the rational animal is it given to follow voluntarily what happens; but simply to follow is a necessity imposed on all.

那个躺在床上默默哀叹束缚我们的锁链的人，也像这头猪。再想一想，只有有理性的生灵才被赋予自愿地顺从所发生之事的能力；而单纯的顺从，是强加在一切事物身上的必然。

29. Severally on the occasion of everything that thou doest, pause and ask thyself if death is a dreadful thing because it deprives thee of this.

29. 在你所做的每一件事上，都分别停下来问问自己：死亡是否因为剥夺了你这件事，就成了可怕的东西。

30. When thou art offended at any man's fault, forthwith turn to thyself and reflect in what like manner thou dost err thyself; for example, in thinking that money is a good thing, or pleasure, or a bit of reputation, and the like. For by attending to this thou wilt quickly forget thy anger, if this consideration also is added, that the man is compelled: for what else could he do? or, if thou art able, take away from him the compulsion.

30. 当你被任何人的过错所冒犯时，要立刻转向你自己，想一想你自己是怎样以类似的方式犯错的；比如，认为金钱是好东西，或享乐，或一点名声，诸如此类。因为留意到这一点，你很快就会忘掉你的怒气，如果再加上这样一个考虑：那个人是不得不这样做的；因为他还能做什么呢？或者，如果你能够，就去除那迫使他的东西。

31. When thou hast seen Satyron the Socratic, think of either Eutyches or Hymen, and when thou hast seen Euphrates, think of Eutychion or Silvanus, and when thou hast seen Alciphron think of Tropaeophorus, and when thou hast seen Xenophon, think of Crito or Severus, and when thou hast looked on thyself, think of any other Caesar, and in the case of every one do in like manner. Then let this thought be in thy mind, Where then are those men? Nowhere, or nobody knows where. For thus continuously thou wilt look at human things as smoke and nothing at all; especially if thou reflectest at the same time that what has once changed will never exist again in the infinite duration of time. But thou, in what a brief space of time is thy existence? And why art thou not content to pass through this short time in an orderly way? What matter and opportunity for thy activity art thou avoiding? For what else are all these things, except exercises for the reason, when it has viewed carefully and by examination into their nature the things which happen in life? Persevere then until thou shalt have made these things thy own, as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it.

31. 你看见苏格拉底派的萨提隆时，就想起欧提克斯或许门；你看见欧佛拉底时，就想起欧提基翁或西尔瓦努斯；你看见阿尔基弗隆时，就想起特罗派奥福鲁斯；你看见色诺芬时，就想起克里同或塞维鲁；你看着你自己时，就想起任何别的一位恺撒；对每一个人都同样这样做。然后让这个念头在你心里：那么，那些人在哪里呢？哪里也不在，或者没有人知道在哪里。因为这样，你就会不断地把人间的事物看作烟雾，看作一无所有；尤其是如果你同时想到，一旦变化了的东西，在无限的时间里就永远不会再存在了。而你，你的存在又是多么短暂的一段时间啊？你为什么不满足于有条不紊地度过这段短暂的时间呢？你在回避什么样的活动材料和机会呢？因为所有这些东西，除了是理性的练习，还能是什么呢？只要理性仔细地、通过审察其本性去看待了生活中发生的事情。那就坚持下去，直到你把这些东西化为你自己的，就像强健的胃把一切都化为它自己的，就像熊熊燃烧的火，把扔进它里面的一切都变成火焰和光明。

32. Let it not be in any man's power to say truly of thee that thou art not simple or that thou art not good; but let him be a liar whoever shall think anything of this kind about thee; and this is altogether in thy power. For who is he that shall hinder thee from being good and simple? Do thou only determine to live no longer unless thou shalt be such. For neither does reason allow thee to live, if thou art not such.

32. 不要让任何人能真实地说你不单纯、不善良；谁要是对你有这类想法，就让他成为说谎的人；而这完全在你的能力之内。因为谁能阻止你做一个善良而单纯的人呢？你只要下定决心：如果你不能成为这样的人，就不再活下去。因为如果你不是这样的人，理性也不允许你活下去。

33. What is that which as to this material our life can be done or said in the way most conformable to reason? For whatever this may be, it is in thy power to do it or to say it, and do not make excuses that thou art hindered. Thou wilt not cease to lament till thy mind is in such a condition that what luxury is to those who enjoy pleasure, such shall be to thee, in the matter which is subjected and presented to thee, the doing of the things which are conformable to man's constitution; for a man ought to consider as an enjoyment everything which it is in his power to do according to his own nature. And it is in his power everywhere. Now, it is not given to a cylinder to move everywhere by its own motion, nor yet to water nor to fire, nor to anything else which is governed by nature or an irrational soul, for the things which check them and stand in the way are many. But intelligence and reason are able to go through everything that opposes them, and in such manner as they are formed by nature and as they choose. Place before thy eyes this facility with which the reason will be carried through all things, as fire upwards, as a stone downwards, as a cylinder down an inclined surface, and seek for nothing further. For all other obstacles either affect the body only, which is a dead thing; or, except through opinion and the yielding of the reason itself, they do not crush nor do any harm of any kind; for if they did, he who felt it would immediately become bad. Now, in the case of all things which have a certain constitution, whatever harm may happen to any of them, that which is so affected becomes consequently worse; but in the like case, a man becomes both better, if one may say so, and more worthy of praise by making a right use of these accidents. And finally remember that nothing harms him who is really a citizen, which does not harm the state; nor yet does anything harm the state, which does not harm law order; and of these things which are called misfortunes not one harms law. What then does not harm law does not harm either state or citizen.

33. 就这个材料，也就是我们的生活而言，什么是能以最合乎理性的方式去做或去说的呢？因为无论它是什么，去做它或去说它都在你的能力之内，不要找借口说你受到了阻碍。你不会停止哀叹，直到你的心灵处于这样一种状态：对于那些享乐的人，奢侈是什么，那么对于你来说，在服从于你、呈现在你面前的材料上，做那些合乎人的构造的事，也就是什么；因为一个人应当把凡是他能够按照自己的本性去做的事，都看作一种享受。而这在任何地方都在他的能力之内。圆柱体并没有被赋予在任何地方都凭自己的运动而运动的能力，水、火，以及其他一切受自然或无理性的灵魂支配的东西，也都没有，因为阻挡它们、挡在它们路上的东西很多。但理智和理性能够穿过一切反对它们的东西，以它们天生被构造的方式、以它们所选择的方式。要把这种轻松放在你眼前：理性会这样被带着穿过一切事物，就像火向上，石头向下，圆柱体沿着斜面滚下，不要再寻求别的什么了。因为一切其他的障碍，要么只影响身体，而身体是一个死物；要么，除非通过看法、通过理性本身的屈服，它们并不压垮什么，也不造成任何伤害；因为如果它们能，那感受到它们的人就会立刻变坏。在一切具有某种构造的事物中，无论哪一样受到什么伤害，那受到这种影响的东西都会因此变坏；但在同样的情况下，一个人却会通过正确地运用这些际遇，变得更好，如果可以这样说的话，也更值得称赞。最后要记住，凡不损害国家的，就不损害一个真正的公民；凡不损害法律秩序的，也就不损害国家；而在那些被称为不幸的事情中，没有一件损害法律。所以，凡不损害法律的，既不损害国家，也不损害公民。

34. To him who is penetrated by true principles even the briefest precept is sufficient, and any common precept, to remind him that he should be free from grief and fear. For example:—

34. 对于一个被真正的原则浸透了的人，即使最简短的箴言，任何一句寻常的箴言，也足以提醒他应当摆脱悲伤和恐惧。比如：

"Leaves, some the wind scatters on the ground— / So is the race of men."

“树叶，有的被风吹落在地上——/ 人的世代也是如此。”

Leaves, also, are thy children; and leaves, too, are they who cry out as if they were worthy of credit and bestow their praise, or on the contrary curse, or secretly blame and sneer; and leaves, in like manner, are those who shall receive and transmit a man's fame to after-times. For all such things as these "are produced in the season of spring," as the poet says; then the wind casts them down; then the forest produces other leaves in their places. But a brief existence is common to all things, and yet thou avoidest and pursuest all things as if they would be eternal. A little time, and thou shalt close thy eyes; and him who has attended thee to thy grave another soon will lament.

你的孩子们也是树叶；那些大声疾呼、仿佛自己值得信赖的人，那些送出称赞、或者反过来诅咒、或者暗中责备和讥笑的人，也是树叶；同样，那些将要接受一个人的名声、把它传给后世的人，也是树叶。因为所有这些东西，正如诗人所说，都“在春天的季节里生出”；然后风把它们吹落；然后树林又生出别的叶子来取代它们。短暂的存在是一切事物所共有的，而你却回避一切、追求一切，仿佛它们会是永恒的。再过一会儿，你就会闭上眼睛；而那个送你入土的人，不久也会有别人来哀悼他。

35. The healthy eye ought to see all visible things and not to say, I wish for green things; for this is the condition of a diseased eye. And the healthy hearing and smelling ought to be ready to perceive all that can be heard and smelled. And the healthy stomach ought to be with respect to all food just as the mill with respect to all things which it is formed to grind. And accordingly the healthy understanding ought to be prepared for everything which happens; but that which says, Let my dear children live, and let all men praise whatever I may do, is an eye which seeks for green things, or teeth which seek for soft things.

35. 健康的眼睛应当看见一切可见的东西，而不说“我只要绿色的东西”；因为这是病眼的情形。健康的听觉和嗅觉，应当随时准备感知一切能被听到、能被闻到的东西。健康的胃，对于一切食物，应当正像磨坊对于它被造来磨的一切东西一样。所以，健康的理解力应当对发生的一切都有准备；而那说“让我亲爱的孩子们活着吧，让所有的人都称赞我所做的一切吧”的理解力，就是一只只要绿色东西的眼睛，或一副只要软东西的牙齿。

36. There is no man so fortunate that there shall not be by him when he is dying some who are pleased with what is going to happen. Suppose that he was a good and wise man, will there not be at least some one to say to himself, Let us at last breathe freely, being relieved from this schoolmaster? It is true that he was harsh to none of us, but I perceived that he tacitly condemns us.—This is what is said of a good man. But in our own case how many other things are there for which there are many who wish to get rid of us? Thou wilt consider this, then, when thou art dying, and thou wilt depart more contentedly by reflecting thus: I am going away from such a life, in which even my associates in behalf of whom I have striven so much, prayed, and cared, themselves wish me to depart, hoping perchance to get some little advantage by it. Why then should a man cling to a longer stay here? Do not, however, for this reason go away less kindly disposed to them, but preserving thy own character, and friendly and benevolent and mild, and on the other hand not as if thou wast torn away; but as when a man dies a quiet death, the poor soul is easily separated from the body, such also ought thy departure from men to be, for nature united thee to them and associated thee. But does she now dissolve the union? Well, I am separated as from kinsmen, not however dragged resisting, but without compulsion; for this, too, is one of the things according to nature.

36. 没有一个人幸运到这种程度：在他临终时，他身边不会有几个人对即将发生的事暗自高兴。假定他是一个善良而智慧的人，难道不会至少有一个人对自己说：我们终于可以松一口气了，摆脱了这位校长？的确，他对我们谁都不严厉，但我觉察到，他在心里默默地责备我们。——这是人们对一个好人所说的话。而就我们自己而言，又有多少别的事情，让许多人希望摆脱我们呢？那么，在你临终的时候，你就会想到这一点，而这样想着，你就会更满足地离去：我要离开的是这样一种生活，在这种生活中，就连我曾为之如此努力、为之祈祷、为之操心的同伴们，自己也希望我离去，也许是希望借此得到一点小小的好处。那么，一个人为什么还要恋栈，想在这里多留一些时候呢？不过，你不要因此在离去时对他们少一分善意，而要保持你自己的品格，友好、仁慈、温和；另一方面，也不要像被硬生生地拽走那样；而要像一个人安详地死去时，那可怜的灵魂轻易地与身体分离那样，你离开人们也应当如此，因为是自然把你和他们结合在一起、联系在一起的。但她现在要解除这种结合吗？好吧，我像离开亲人那样离开，但不是被拖着、抗拒着，而是不受强迫地离开；因为这也是合乎自然的事情之一。

37. Accustom thyself as much as possible on the occasion of anything being done by any person to inquire with thyself, For what object is this man doing this? But begin with thyself, and examine thyself first.

37. 每当有人做什么事的时候，要尽可能地使自己习惯于在心里问：这个人做这件事是为了什么目的？但要从你自己开始，先审察你自己。

38. Remember that this which pulls the strings is the thing which is hidden within: this is the power of persuasion, this is life, this, if one may so say, is man. In contemplating thyself never include the vessel which surrounds thee and these instruments which are attached about it. For they are like to an axe, differing only in this, that they grow to the body. For indeed there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip.

38. 记住，牵动那些线的，是藏在里面的那个东西：那就是说服的力量，那就是生命，如果可以这样说的话，那就是人。在静观你自己的时候，永远不要把包裹着你的那个容器、以及附着在它周围的这些器官包括进去。因为它们就像一把斧头，所不同的只是它们长在身体上。因为确实，这些部分若没有推动它们、约束它们的那个原因，就并不比织工的梭子、书写者的笔、车夫的鞭子更有用。

Book XI卷十一#

These are the properties of the rational soul: it sees itself, analyzes itself, and makes itself such as it chooses; the fruit which it bears itself enjoys—for the fruits of plants and that in animals which corresponds to fruits others enjoy—it obtains its own end, wherever the limit of life may be fixed. Not as in a dance and in a play and in such like things, where the whole action is incomplete if anything cuts it short; but in every part, and wherever it may be stopped, it makes what has been set before it full and complete, so that it can say, I have what is my own. And further it traverses the whole universe, and the surrounding vacuum, and surveys its form, and it extends itself into the infinity of time, and embraces and comprehends the periodical renovation of all things, and it comprehends that those who come after us will see nothing new, nor have those before us seen anything more, but in a manner he who is forty years old, if he has any understanding at all, has seen by virtue of the uniformity that prevails all things which have been and all that will be. This too is a property of the rational soul, love of one's neighbor, and truth and modesty, and to value nothing more than itself, which is also the property of Law. Thus then right reason differs not at all from the reason of justice.

有理性的灵魂有这样一些特性：它看见自己，分析自己，使自己成为它所选择的样子；它所结的果实，由它自己享用，——因为植物的果实，以及动物身上与果实相应的东西，都是由别人享用的，——无论生命的界限定在哪里，它都达到了它自己的目的。不像在一场舞蹈、一出戏剧以及诸如此类的事情中，如果有什么东西把它打断，整个动作就是不完整的；而是在每一个部分，无论在哪里被打断，它都使摆在它面前的东西充实而完整，所以它能说：我拥有属于我自己的东西。此外，它还遍历整个宇宙和周围的虚空，纵观它的形态，把自己伸展到时间的无限之中，拥抱并领会万物的周期性更新；它也领会到，我们之后的人不会看到任何新东西，我们之前的人也没有看到过更多的东西；而在某种意义上，一个四十岁的人，只要他多少有点理解力，凭着普遍存在的那种一致性，就已经看到了一切已经存在过和将要存在的事物。爱邻人，真诚和谦逊，不把任何东西看得比它自身更重，这也是有理性的灵魂的特性，而这同时也是法律的特性。所以，正确的理性与正义的理性毫无分别。

2. Thou wilt set little value on pleasing song and dancing and the pancratium, if thou wilt distribute the melody of the voice into its several sounds, and ask thyself as to each, if thou art mastered by this; for thou wilt be prevented by shame from confessing it: and in the matter of dancing, if at each movement and attitude thou wilt do the same; and the like also in the matter of the pancratium. In all things, then, except virtue and the acts of virtue, remember to apply thyself to their several parts, and by this division to come to value them little: and apply this rule also to thy whole life.

2. 如果你把一支悦耳的歌曲拆分成一个个单独的音，然后就每一个音问问你自己，你是不是被这个音征服了，你就会看轻悦耳的歌曲、舞蹈和搏击；因为羞耻心会阻止你承认这一点；在舞蹈上，如果你就每一个动作和姿势都这样做，也是一样；在搏击上也是如此。那么，在一切事物上，除了美德和美德的行为，都要记得去审视它们的各个部分，通过这种分解来学会看轻它们：也把这条规则运用到你整个的一生上。

3. What a soul that is which is ready, if at any moment it must be separated from the body, and ready either to be extinguished or dispersed or continue to exist; but so that this readiness comes from a man's own judgment, not from mere obstinacy, as with the Christians, but considerately and with dignity and in a way to persuade another, without tragic show.

3. 一个灵魂，如果在任何时候必须与身体分离，它都已准备好了，准备好熄灭，或者消散，或者继续存在，这是一个多么了不起的灵魂啊！但这种准备必须出于一个人自己的判断，而不是像基督徒那样仅仅出于固执；要深思熟虑，带着尊严，以一种能说服别人的方式，而不带悲剧式的表演。

4. Have I done something for the general interest? Well then, I have had my reward. Let this always be present to thy mind, and never stop doing such good.

4. 我为公共利益做了什么事吗？那好，我已经得到了我的报偿。要让这一点时时在你心里，永远不要停止做这样的好事。

5. What is thy art? To be good. And how is this accomplished well except by general principles, some about the nature of the universe, and others about the proper constitution of man?

5. 你的技艺是什么？是做一个好人。而要把这件事做好，除了依靠普遍的原则，一些关于宇宙的本性，另一些关于人本来的构造，还能依靠什么呢？

6. At first tragedies were brought on the stage as means of reminding men of the things which happen to them, and that it is according to nature for things to happen so, and that, if you are delighted with what is shown on the stage, you should not be troubled with that which takes place on the larger stage. For you see that these things must be accomplished thus, and that even they bear them who cry out, "O Cithaeron." And, indeed, some things are said well by the dramatic writers, of which kind is the following especially:—

6. 起初，悲剧被搬上舞台，是为了提醒人们注意发生在他们身上的事，提醒他们事情这样发生是合乎自然的；提醒他们，如果你喜欢舞台上演出的东西，那么对于在更大的舞台上发生的事，你也不应当烦恼。因为你看到，这些事必然要这样完成，就连那些喊着“啊，喀泰戎山！”的人也承受着它们。的确，剧作家们说过一些好话，下面这些尤其是这一类：

"Me and my children if the gods neglect, / This has its reason too."

“如果众神不顾念我和我的孩子，/ 那也自有它的道理。”

And again,—

还有，——

"We must not chafe and fret at that which happens."

“对发生的事，我们不应当恼怒焦躁。”

And,—

以及，——

"Life's harvest reap like the wheat's fruitful ear."

“像收割饱满的麦穗那样收割生命。”

And other things of the same kind.

以及其他同类的话。

After tragedy the old comedy was introduced, which had a magisterial freedom of speech, and by its very plainness of speaking was useful in reminding men to beware of insolence; and for this purpose too Diogenes used to take from these writers.

悲剧之后，引进了旧喜剧，它有一种教师般的言论自由，正是凭着它直言不讳，在提醒人们警惕傲慢这一点上是有用的；第欧根尼也常常为了这个目的，从这些作家那里取材。

But as to the middle comedy, which came next, observe what it was, and again, for what object the new comedy was introduced, which gradually sank down into a mere mimic artifice. That some good things are said even by these writers, everybody knows: but the whole plan of such poetry and dramaturgy, to what end does it look?

至于随后而来的中喜剧，看看它是什么样的；再看看新喜剧又是为了什么目的而引进的，它渐渐沦为一种纯粹模仿的技巧。就连这些作家也说过一些好话，这是人人都知道的；但这一类诗歌和戏剧的整个构想，究竟着眼于什么目的呢？

7. How plain does it appear that there is not another condition of life so well suited for philosophizing as this in which thou now happenest to be.

7. 多么明显啊：再没有别的生活境况，像你现在恰好所处的这种境况一样，如此适合于从事哲学了。

8. A branch cut off from the adjacent branch must of necessity be cut off from the whole tree also. So too a man when he is separated from another man has fallen off from the whole social community. Now as to a branch, another cuts it off; but a man by his own act separates himself from his neighbor when he hates him and turns away from him, and he does not know that he has at the same time cut himself off from the whole social system. Yet he has this privilege certainly from Zeus, who framed society, for it is in our power to grow again to that which is near to us, and again to become a part which helps to make up the whole. However, if it often happens, this kind of separation, it makes it difficult for that which detaches itself to be brought to unity and to be restored to its former condition. Finally, the branch, which from the first grew together with the tree, and has continued to have one life with it, is not like that which after being cut off is then ingrafted, for this is something like what the gardeners mean when they say that it grows with the rest of the tree, but that it has not the same mind with it.

8. 一根树枝从相邻的树枝上被砍下，就必然也从整棵树上被砍下了。同样，一个人与另一个人分离，也就从整个社会共同体上掉落了。树枝是被别人砍下的；而一个人憎恨他的邻人、背离他的时候，却是凭着他自己的行为使自己与邻人分离，而他不知道，他同时也把自己从整个社会体系上割下来了。然而，他确实从那缔造了社会的宙斯那里得到了这样一种特权：我们有能力重新长回到与我们相近的东西上，重新成为帮助构成整体的一个部分。不过，如果这种分离常常发生，那脱离出去的东西就难以被重新带回统一、恢复到原来的状态了。总之，那从一开始就与树一同生长、一直与它同享一个生命的树枝，与那被砍下之后再嫁接上去的树枝是不一样的，因为后者就像园丁们所说的那样：它与树的其余部分一同生长，却与它不同心。

9. As those who try to stand in thy way when thou art proceeding according to right reason will not be able to turn thee aside from thy proper action, so neither let them drive thee from thy benevolent feelings toward them, but be on thy guard equally in both matters, not only in the matter of steady judgment and action, but also in the matter of gentleness to those who try to hinder or otherwise trouble thee. For this also is a weakness, to be vexed at them, as well as to be diverted from thy course of action and to give way through fear; for both are equally deserters from their post,—the man who does it through fear, and the man who is alienated from him who is by nature a kinsman and a friend.

9. 正如那些在你按照正确的理性前进时试图挡住你去路的人，不能使你偏离你本分的行为，同样，也不要让他们把你从对他们的善意中赶走；而要在这两件事上同样警惕，不仅在坚定的判断和行动上，而且在对那些试图阻碍你或以别的方式烦扰你的人保持温和这件事上。因为对他们恼怒，与偏离你的行动方向、因恐惧而退让一样，也是一种软弱；因为两者同样是擅离职守的人：一个是出于恐惧而这样做的人，一个是疏远了那天生是他的亲人和朋友的人。

10. There is no nature which is inferior to art, for the arts imitate the natures of things. But if this is so, that nature which is the most perfect and the most comprehensive of all natures, cannot fall short of the skill of art Now all arts do the inferior things for the sake of the superior; therefore the universal nature does so too. And, indeed, hence is the origin of justice, and in justice the other virtues have their foundation: for justice will not be observed, if we either care for middle things things indifferent, or are easily deceived and careless and changeable (v. 16. 30; vii. 55).

10. 没有什么本性比技艺低下，因为技艺是模仿事物的本性的。但如果是这样，那么那在一切本性中最完美、最广大的本性，就不可能不及技艺的巧妙。而一切技艺都是为了高等的东西而做低等的东西；所以普遍的本性也是这样做的。的确，正义的起源就在这里，其他美德也以正义为根基：因为如果我们在乎那些中间的东西，也就是无所谓好坏的东西，或者容易受骗、粗心大意、反复无常，正义就不会得到遵守（参见卷五第 16、30 节；卷七第 55 节）。

11. If the things do not come to thee, the pursuits and avoidances of which disturb thee, still in a manner thou goest to them. Let then thy judgment about them be at rest, and they will remain quiet, and thou wilt not be seen either pursuing or avoiding.

11. 那些你追求或回避它们、因而扰乱你的事物，如果它们不来找你，你在某种意义上却还是走向它们。那就让你对它们的判断安静下来吧，它们也就会保持安静，人们也就不会看见你在追求或回避了。

12. The spherical form of the soul maintains its figure when it is neither extended towards any object, nor contracted inwards, nor dispersed, nor sinks down, but is illuminated by light, by which it sees the truth,—the truth of all things and the truth that is in itself (viii. 41, 45; xii. 3).

12. 灵魂的球形，在它既不伸向任何对象，也不向内收缩，既不消散，也不沉落，而是被光照亮的时候，就保持着它的形状；借着这光，它看见真理，看见万物的真理和它自身之内的真理（参见卷八第 41、45 节；卷十二第 3 节）。

13. Suppose any man shall despise me. Let him look to that himself. But I will look to this, that I be not discovered doing or saying anything deserving of contempt. Shall any man hate me? Let him look to it. But I will be mild and benevolent towards every man, and ready to show even him his mistake, not reproachfully, nor yet as making a display of my endurance, but nobly and honestly, like the great Phocion, unless indeed he only assumed it. For the interior parts ought to be such, and a man ought to be seen by the gods neither dissatisfied with anything nor complaining. For what evil is it to thee, if thou art now doing what is agreeable to thy own nature, and art satisfied with that which at this moment is suitable to the nature of the universe, since thou art a human being placed at thy post in order that what is for the common advantage may be done in some way?

13. 假定有人轻视我。让他自己去管吧。而我要留意的是，不要被人发现我做了或说了任何该受轻视的事。有人会恨我吗？让他自己去管吧。而我要对每一个人都温和、仁慈，随时准备向他指出他的错误，即使是对那个人也一样，既不带责备，也不炫耀我的忍耐，而是高贵而诚实地，像伟大的福基翁那样，除非他的那种态度只是装出来的。因为内在的部分应当是这样的，一个人应当让众神看到他既不对任何事不满，也不抱怨。因为如果你现在做的是合乎你自己本性的事，并且满足于此刻适合于宇宙本性的东西，对你又有什么恶呢？既然你是一个被安置在自己岗位上的人，为的是让对公共有益的事以某种方式得以完成。

14. Men despise one another and flatter one another; and men wish to raise themselves above one another, and crouch before one another.

14. 人们彼此轻视，又彼此奉承；人们想要凌驾于彼此之上，又在彼此面前卑躬屈膝。

15. How unsound and insincere is he who says, I have determined to deal with thee in a fair way!—What art thou doing, man? There is no occasion to give this notice. It will soon show itself by acts. The voice ought to be plainly written on the forehead. Such as a man's character is, he immediately shows it in his eyes, just as he who is beloved forthwith reads everything in the eyes of lovers. The man who is honest and good ought to be exactly like a man who smells strong, so that the bystander as soon as he comes near him must smell whether he choose or not. But the affectation of simplicity is like a crooked stick. Nothing is more disgraceful than a wolfish friendship false friendship. Avoid this most of all. The good and simple and benevolent show all these things in the eyes, and there is no mistaking.

15. 一个人说“我已经决定公平地对待你”，这是多么不健全、多么不真诚啊！——你在做什么，朋友？用不着先打这个招呼。它很快就会在行动中表现出来。这口吻应当明明白白地写在额头上。一个人是什么样的品格，他立刻就会在眼睛里表现出来，正如被爱的人立刻就能从爱人的眼睛里读出一切。诚实而善良的人，应当恰恰像一个气味浓烈的人，旁人一走近他，不管愿不愿意，都必定会闻到。而装出来的单纯，就像一根弯曲的棍子。没有什么比豺狼般的友谊，也就是虚假的友谊更可耻的了。尤其要避免这个。善良、单纯、仁慈的人，会把这一切都表现在眼睛里，绝不会让人看错。

16. As to living in the best way, this power is in the soul, if it be indifferent to things which are indifferent. And it will be indifferent, if it looks on each of these things separately and all together, and if it remembers that not one of them produces in us an opinion about itself, nor comes to us; but these things remain immovable, and it is we ourselves who produce the judgments about them, and, as we may say, write them in ourselves, it being in our power not to write them, and it being in our power, if perchance these judgments have imperceptibly got admission to our minds, to wipe them out; and if we remember also that such attention will only be for a short time, and then life will be at an end. Besides, what trouble is there at all in doing this? For if these things are according to nature, rejoice in them and they will be easy to thee: but if contrary to nature, seek what is conformable to thy own nature, and strive towards this, even if it bring no reputation; for every man is allowed to seek his own good.

16. 至于以最好的方式生活，这种能力就在灵魂之中，只要它对无所谓好坏的事物无所谓。而它会对它们无所谓，只要它把这些事物分别地、整体地加以审视，并且记住，它们中没有一样在我们心中产生关于它自身的看法，也没有一样来到我们这里；而是这些事物静止不动，是我们自己产生了对它们的判断，可以说，是我们自己把这些判断写在了我们心里，而不写下它们是在我们的能力之内的；如果这些判断不知不觉地进入了我们的心灵，把它们抹去也是在我们的能力之内的；还要记住，这样的留心只需要很短的时间，然后生命就会结束。此外，这样做又有什么困难呢？因为如果这些事物是合乎自然的，就为它们而高兴吧，它们对你会是容易的；但如果是违反自然的，就去寻求合乎你自己本性的东西，朝着它努力，即使它不带来任何名声；因为每个人都被允许追求他自己的善。

17. Consider whence each thing is come, and of what it consists, and into what it changes, and what kind of a thing it will be when it has changed, and that it will sustain no harm.

17. 想一想每一样东西从哪里来，由什么组成，变成什么，变了之后又会是什么样的东西，并且想一想它不会受到任何伤害。

18. If any have offended against thee, consider first: What is my relation to men, and that we are made for one another; and in another respect I was made to be set over them, as a ram over the flock or a bull over the herd. But examine the matter from first principles, from this. If all things are not mere atoms, it is nature which orders all things: if this is so, the inferior things exist for the sake of the superior, and these for the sake of one another (ii. 1; ix. 39; v. 16; iii. 4).

18. 如果有人冒犯了你，首先要想一想：我与人们是什么关系，我们是为了彼此而造的；在另一方面，我被造出来是要居于他们之上的，就像公羊居于羊群之上，公牛居于牛群之上。但要从第一原理出发，从这一点出发来审察这件事。如果万物不仅仅是原子，那么就是自然在安排万物：如果是这样，低等的事物就是为了高等的事物而存在的，而高等的事物是为了彼此而存在的（参见卷二第 1 节；卷九第 39 节；卷五第 16 节；卷三第 4 节）。

Second, consider what kind of men they are at table, in bed, and so forth; and particularly, under what compulsions in respect of opinions they are; and as to their acts, consider with what pride they do what they do (viii. 14; ix. 34).

第二，想一想他们在饭桌上、在床上等等时是什么样的人；尤其要想一想，在看法上他们受着什么样的强迫；至于他们的行为，想一想他们是带着怎样的骄傲去做他们所做的事的（参见卷八第 14 节；卷九第 34 节）。

Third, that if men do rightly what they do, we ought not to be displeased: but if they do not right, it is plain that they do so involuntarily and in ignorance. For as every soul is unwillingly deprived of the truth, so also is it unwillingly deprived of the power of behaving to each man according to his deserts. Accordingly men are pained when they are called unjust, ungrateful, and greedy, and in a word wrong-doers to their neighbors (vii. 62, 63; ii. 1; vii. 26; viii. 29).

第三，如果人们做的事是对的，我们就不应当不高兴；如果他们做得不对，显然他们是出于无意、出于无知才这样做的。因为正如每一个灵魂都是不情愿地被剥夺了真理，它也是不情愿地被剥夺了按照每个人应得的方式去对待他的能力。所以，人们被称为不公正、忘恩负义、贪婪，总之，被称为对邻人做错事的人时，都会感到痛苦（参见卷七第 62、63 节；卷二第 1 节；卷七第 26 节；卷八第 29 节）。

Fourth, consider that thou also doest many things wrong, and that thou art a man like others; and even if thou dost abstain from certain faults, still thou hast the disposition to commit them, though either through cowardice, or concern about reputation, or some such mean motive, thou dost abstain from such faults (i. 17).

第四，想一想你自己也做了许多错事，你也和别人一样是一个人；即使你戒绝了某些过错，你仍然有犯这些过错的倾向，尽管你是出于怯懦、或出于对名声的顾虑、或出于某种这类卑下的动机，才戒绝了这些过错（参见卷一第 17 节）。

Fifth, consider that thou dost not even understand whether men are doing wrong or not, for many things are done with a certain reference to circumstances. And in short, a man must learn a great deal to enable him to pass a correct judgment on another man's acts (ix. 38; iv. 51).

第五，想一想你甚至并不了解人们是不是在做错事，因为许多事情是考虑到某种境况而做的。总之，一个人必须学习很多东西，才能对别人的行为作出正确的判断（参见卷九第 38 节；卷四第 51 节）。

Sixth, consider when thou art much vexed or grieved, that man's life is only a moment, and after a short time we are all laid out dead (vii. 58; iv. 48).

第六，当你非常恼怒或悲伤的时候，想一想人的生命只是一刹那，过不了多久我们都会被停尸入殓（参见卷七第 58 节；卷四第 48 节）。

Seventh, that it is not men's acts which disturb us, for those acts have their foundation in men's ruling principles, but it is our own opinions which disturb us. Take away these opinions then, and resolve to dismiss thy judgment about an act as if it were something grievous, and thy anger is gone. How then shall I take away these opinions? By reflecting that no wrongful act of another brings shame on thee: for unless that which is shameful is alone bad, thou also must of necessity do many things wrong, and become a robber and everything else (v. 25; vii. 16).

第七，扰乱我们的并不是人们的行为，因为那些行为的根基在于人们的主导原则，扰乱我们的是我们自己的看法。那就去掉这些看法吧，下决心抛开你那把一个行为看作什么可悲之事的判断，你的怒气也就消失了。那么，我怎样才能去掉这些看法呢？只要想一想，别人的任何错误行为都不会给你带来耻辱：因为除非只有可耻的东西才是坏的，否则你自己也必然会做许多错事，成为一个强盗，成为别的一切（参见卷五第 25 节；卷七第 16 节）。

Eighth, consider how much more pain is brought on us by the anger and vexation caused by such acts than by the acts themselves, at which we are angry and vexed (iv. 39, 49; vii. 24).

第八，想一想，由这些行为引起的愤怒和恼恨给我们带来的痛苦，比我们为之愤怒和恼恨的那些行为本身要多得多（参见卷四第 39、49 节；卷七第 24 节）。

Ninth, consider that a good disposition is invincible if it be genuine, and not an affected smile and acting a part. For what will the most violent man do to thee, if thou continuest to be of a kind disposition towards him, and if, as opportunity offers, thou gently admonishest him and calmly correctest his errors at the very time when he is trying to do thee harm, saying, Not so, my child: we are constituted by nature for something else: I shall certainly not be injured, but thou art injuring thyself, my child.—And show him with gentle tact and by general principles that this is so, and that even bees do not do as he does, nor any animals which are formed by nature to be gregarious. And thou must do this neither with any double meaning nor in the way of reproach, but affectionately and without any rancor in thy soul; and not as if thou wert lecturing him, nor yet that any bystander may admire, but either when he is alone, and if others are present...

第九，想一想，善良的心性只要是真诚的，不是装出来的笑容和演戏，就是不可战胜的。因为，假如你始终对他保持和善，一有机会，就在他正试图伤害你的时候，温和地劝诫他，平静地纠正他的错误，说：不要这样，我的孩子：我们天生是为了别的事而构造的；我肯定不会受到伤害，而你却在伤害你自己，我的孩子。那么，那最暴烈的人又能把你怎么样呢？——还要以温和的分寸、用普遍的原则向他表明事情就是这样，连蜜蜂也不像他这样做，任何天生合群的动物也都不像他这样做。而你这样做，必须既不带任何双关的意味，也不带责备的口气，而要怀着爱，灵魂里没有任何怨恨；既不要像在教训他，也不要为了让旁观者赞叹，而要么在他独自一人的时候，要么，如果有别人在场……

Remember these nine rules, as if thou hadst received them as a gift from the Muses, and begin at last to be a man while thou livest. But thou must equally avoid flattering men and being vexed at them, for both are unsocial and lead to harm. And let this truth be present to thee in the excitement of anger, that to be moved by passion is not manly, but that mildness and gentleness, as they are more agreeable to human nature, so also are they more manly; and he who possesses these qualities possesses strength, nerves, and courage, and not the man who is subject to fits of passion and discontent. For in the same degree in which a man's mind is nearer to freedom from all passion, in the same degree also is it nearer to strength: and as the sense of pain is a characteristic of weakness, so also is anger. For he who yields to pain and he who yields to anger, both are wounded and both submit.

记住这九条规则吧，就像你从缪斯那里得到的一份礼物，趁你还活着，终于开始做一个人吧。但你必须同样避免奉承人和恼恨人，因为两者都是不合群的，都会导致伤害。在怒气激动的时候，要让这条真理出现在你心里：被激情所动并不是男子汉的气概，而温和与柔顺，正因为它们更合乎人的本性，所以也更有男子汉的气概；拥有这些品质的人，才拥有力量、筋骨和勇气，而不是那容易发怒、动辄不满的人。因为一个人的心灵离摆脱一切激情有多近，它离力量也就有多近：正如痛苦的感觉是软弱的特征，愤怒也是如此。因为屈服于痛苦的人和屈服于愤怒的人，都受了伤，都屈服了。

But if thou wilt, receive also a tenth present from the leader of the Muses Apollo, and it is this,—that to expect bad men not to do wrong is madness, for he who expects this desires an impossibility. But to allow men to behave so to others, and to expect them not to do thee any wrong, is irrational and tyrannical.

但如果你愿意，也请接受缪斯的领袖阿波罗的第十份礼物吧，那就是：指望坏人不做错事，是疯狂，因为这样指望的人是在渴求不可能的事。但容许人们这样对待别人，却又指望他们不对你做任何错事，这是不合理的，是专横的。

19. There are four principal aberrations of the superior faculty against which thou shouldst be constantly on thy guard, and when thou hast detected them, thou shouldst wipe them out and say on each occasion thus: This thought is not necessary: this tends to destroy social union: this which thou art going to say comes not from the real thoughts; for thou shouldst consider it among the most absurd of things for a man not to speak from his real thoughts. But the fourth is when thou shalt reproach thyself for anything, for this is an evidence of the diviner part within thee being overpowered and yielding to the less honorable and to the perishable part, the body, and to its gross pleasures (iv. 24; ii. 16).

19. 那高等的能力有四种主要的偏差，你应当时时提防；一旦察觉到它们，就应当把它们抹去，并且在每一个场合这样说：这个念头是不必要的；这个念头会破坏社会的团结；你要说的这句话不是出自真实的想法；因为你应当认为，一个人不说出自己真实的想法，是最荒谬的事情之一。第四种是你为任何事责备自己的时候，因为这证明你身上那更神圣的部分被压倒了，屈服于那较不光荣、会朽坏的部分，也就是身体，屈服于它粗俗的快乐（参见卷四第 24 节；卷二第 16 节）。

20. Thy aerial part and all the fiery parts which are mingled in thee, though by nature they have an upward tendency, still in obedience to the disposition of the universe they are overpowered here in the compound mass the body. And also the whole of the earthy part in thee and the watery, though their tendency is downward, still are raised up and occupy a position which is not their natural one. In this manner then the elemental parts obey the universal; for when they have been fixed in any place, perforce they remain there until again the universal shall sound the signal for dissolution. Is it not then strange that thy intelligent part only should be disobedient and discontented with its own place? And yet no force is imposed on it, but only those things which are conformable to its nature: still it does not submit, but is carried in the opposite direction. For the movement towards injustice and intemperance and to anger and grief and fear is nothing else than the act of one who deviates from nature. And also when the ruling faculty is discontented with anything that happens, then too it deserts its post: for it is constituted for piety and reverence towards the gods no less than for justice. For these qualities also are comprehended under the generic term of contentment with the constitution of things, and indeed they are prior to acts of justice.

20. 你身上属气的部分，以及混合在你身上的一切属火的部分，虽然按其本性有向上的倾向，却因为服从宇宙的安排，在这里，在这个复合体，也就是身体之中，被压制住了。你身上一切属土的部分和属水的部分，虽然它们的倾向是向下的，却也被托举起来，占据着一个并非它们本来的位置。所以，各种元素的部分就是以这种方式服从普遍者的；因为它们一旦被固定在某个地方，就必须留在那里，直到普遍者再次发出分解的信号。那么，只有你的理智部分不服从、不满于它自己的位置，这难道不奇怪吗？而且并没有什么强力加在它身上，加在它身上的只是那些合乎它本性的东西：它却仍不服从，而是朝着相反的方向而去。因为趋向不义、放纵、愤怒、悲伤和恐惧的运动，不是别的，正是偏离自然者的行为。当主导能力对发生的任何事不满的时候，它也就擅离了职守：因为它被构造出来，是为了虔敬和敬畏众神，并不亚于是为了正义。因为这些品质也包含在“满足于事物的构造”这个总称之下，而且的确先于正义的行为。

21. He who has not one and always the same object in life, cannot be one and the same all through his life. But what I have said is not enough, unless this also is added, what this object ought to be. For as there is not the same opinion about all the things which in some way or other are considered by the majority to be good, but only about some certain things, that is, things which concern the common interest, so also ought we to propose to ourselves an object which shall be of a common kind social and political. For he who directs all his own efforts to this object, will make all his acts alike, and thus will always be the same.

21. 一个人生活中如果没有一个始终如一的目标，就不能终其一生都是同一个人。但我所说的还不够，除非再加上这一点：这个目标应当是什么。因为正如对于那些被大多数人以这种或那种方式视为善的东西，人们的看法并不都一样，而只是对某些东西，即关乎公共利益的东西，看法一致；同样，我们也应当给自己定下一个共同性质的目标，也就是合群的、政治的目标。因为一个把自己的一切努力都指向这个目标的人，会使他的一切行为都一致，因而始终是同一个人。

22. Think of the country mouse and of the town mouse, and of the alarm and trepidation of the town mouse.

22. 想一想乡下老鼠和城里老鼠，想一想城里老鼠的惊慌和战栗。

23. Socrates used to call the opinions of the many by the name of Lamiae,—bugbears to frighten children.

23. 苏格拉底常常把众人的看法称为拉弥亚，也就是吓唬小孩的妖怪。

24. The Lacedaemonians at their public spectacles used to set seats in the shade for strangers, but themselves sat down anywhere.

24. 拉栖代蒙人在公共表演时，常常给外乡人在阴凉处设座，而他们自己随便坐在什么地方。

25. Socrates excused himself to Perdiccas for not going to him, saying, It is because I would not perish by the worst of all ends; that is, I would not receive a favor and then be unable to return it.

25. 苏格拉底向佩尔狄卡斯致歉，说明他为什么不去他那里，他说：因为我不愿意以最坏的结局死去；也就是说，我不愿意接受了恩惠，却无力报答。

26. In the writings of the Ephesians there was this precept, constantly to think of some one of the men of former times who practiced virtue.

26. 在以弗所人的著作中有这样一条箴言：要时时想念古时某一位践行美德的人。

27. The Pythagoreans bid us in the morning look to the heavens that we may be reminded of those bodies which continually do the same things and in the same manner perform their work, and also be reminded of their purity and nudity. For there is no veil over a star.

27. 毕达哥拉斯派要我们在清晨仰望天空，好让我们想起那些天体，它们始终做着同样的事，以同样的方式完成它们的工作；也让我们想起它们的纯洁和赤裸。因为星星上没有面纱。

28. Consider what a man Socrates was when he dressed himself in a skin, after Xanthippe had taken his cloak and gone out, and what Socrates said to his friends who were ashamed of him and drew back from him when they saw him dressed thus.

28. 想一想，当克珊西帕拿走了苏格拉底的外衣出门以后，他披着一张兽皮时是怎样一个人；再想一想，当他的朋友们看见他这副打扮、为他感到羞愧而退缩时，苏格拉底对他们说了什么。

29. Neither in writing nor in reading wilt thou be able to lay down rules for others before thou shalt have first learned to obey rules thyself. Much more is this so in life.

29. 无论在写作还是在阅读上，在你自己先学会遵守规则之前，你都不能给别人定规则。在生活上更是如此。

30. A slave thou art: free speech is not for thee.

30. 你是一个奴隶：自由的言论不属于你。

31. And my heart laughed within. — Odyssey, ix. 413.

31. 我的心在里面暗暗发笑。——《奥德赛》第九卷第 413 行。

32. And virtue they will curse, speaking harsh words. — HESIOD, Works and Days, 184.

32. 他们会诅咒美德，说出刻薄的话。——赫西俄德，《工作与时日》第 184 行。

33. To look for the fig in winter is a mad-man's act: such is he who looks for his child when it is no longer allowed (Epictetus, iii. 24, 87).

33. 在冬天里找无花果，是疯子的行为：在不再被允许的时候还去找他的孩子的人，也是这样（爱比克泰德，《讲谈录》卷三第 24 章第 87 节）。

34. When a man kisses his child, said Epictetus, he should whisper to himself, "To-morrow perchance thou wilt die."—But those are words of bad omen.—"No word is a word of bad omen," said Epictetus, "which expresses any work of nature; or if it is so, it is also a word of bad omen to speak of the ears of corn being reaped" (Epictetus, iii. 24, 88).

34. 爱比克泰德说，一个人亲吻他的孩子时，应当在心里低声对自己说：“明天你也许就会死去。”——可那是不吉利的话。——爱比克泰德说：“凡表达自然的某种作为的话，都不是不吉利的话；如果它是，那么说谷穗被收割也是不吉利的话了。”（爱比克泰德，《讲谈录》卷三第 24 章第 88 节）

35. The unripe grape, the ripe bunch, the dried grape, all are changes, not into nothing, but into something which exists not yet (Epictetus, iii. 24).

35. 青涩的葡萄，成熟的葡萄串，晒干的葡萄，都是变化，不是变成虚无，而是变成某种尚未存在的东西（爱比克泰德，《讲谈录》卷三第 24 章）。

36. No man can rob us of our free will (Epictetus, iii. 22, 105).

36. 没有人能夺走我们的自由意志（爱比克泰德，《讲谈录》卷三第 22 章第 105 节）。

37. Epictetus also said, a man must discover an art or rules with respect to giving his assent; and in respect to his movements he must be careful that they be made with regard to circumstances, that they be consistent with social interests, that they have regard to the value of the object; and as to sensual desire, he should altogether keep away from it; and as to avoidance aversion, he should not show it with respect to any of the things which are not in our power.

37. 爱比克泰德还说，一个人在给予赞同这件事上，必须找到一种技艺或规则；在他的种种活动上，他必须当心，要让它们顾及境况，要让它们与社会的利益相一致，要让它们顾及对象的价值；至于感官的欲望，他应当完全远离它；至于回避，也就是厌恶，他不应当对任何不在我们能力之内的东西表现出来。

38. The dispute then, he said, is not about any common matter, but about being mad or not.

38. 他说，所以争论的并不是什么寻常的事，而是疯还是不疯。

39. Socrates used to say, What do you want, souls of rational men or irrational?—Souls of rational men.—Of what rational men, sound or unsound?—Sound.—Why then do you not seek for them?—Because we have them.—Why then do you fight and quarrel?

39. 苏格拉底常常说：你们想要什么，有理性的人的灵魂，还是没有理性的人的灵魂？——有理性的人的灵魂。——什么样的有理性的人，健全的还是不健全的？——健全的。——那你们为什么不去寻求它们呢？——因为我们已经有了。——那你们为什么还要争斗、吵闹呢？

Book XII卷十二#

All those things at which thou wishest to arrive by a circuitous road thou canst have now, if thou dost not refuse them to thyself. And this means, if thou wilt take no notice of all the past, and trust the future to providence, and direct the present only conformably to piety and justice. Conformably to piety that thou mayest be content with the lot which is assigned to thee, for nature designed it for thee and thee for it. Conformably to justice, that thou mayst always speak the truth freely and without disguise, and do the things which are agreeable to law and according to the worth of each. And let neither another man's wickedness hinder thee, nor opinion nor voice, nor yet the sensations of the poor flesh which has grown about thee; for the passive part will look to this. If, then, whatever the time may be when thou shalt be near to thy departure, neglecting everything else thou shalt respect only thy ruling faculty and the divinity within thee, and if thou shalt be afraid not because thou must some time cease to live, but if thou shalt fear never to have begun to live according to nature—then thou wilt be a man worthy of the universe which has produced thee, and thou wilt cease to be a stranger in thy native land, and to wonder at things which happen daily as if they were something unexpected, and to be dependent on this or that.

你想绕一条弯路才能到达的那一切，你现在就可以拥有，只要你不拒绝把它们给你自己。这就是说，只要你不去理会一切过去，把将来托付给天意，只按照虔敬和正义来安排当下。按照虔敬，好让你满足于分派给你的命运，因为是自然为你安排了它，也为它安排了你。按照正义，好让你始终自由地、毫不掩饰地说出真话，做那些合乎法律、合乎每样东西之价值的事。不要让别人的邪恶阻碍你，也不要让看法或议论阻碍你，更不要让那长在你身上的可怜的肉体的感觉阻碍你；因为那被动的部分会去照管这件事。那么，无论你临近离去的时候是什么时候，如果你抛开其他一切，只尊重你的主导能力和你内心的神性；如果你害怕的不是你总有一天必须停止活着，而是害怕你从来没有开始按照自然而生活，那么，你就会成为一个配得上产生你的那个宇宙的人，你就不再是你故乡里的陌生人，不再对每天发生的事感到惊奇，仿佛那是什么意想不到的事，也不再依赖于这个或那个。

2. God sees the minds ruling principles of all men bared of the material vesture and rind and impurities. For with his intellectual part alone he touches the intelligence only which has flowed and been derived from himself into these bodies. And if thou also usest thyself to do this, thou wilt rid thyself of thy much trouble. For he who regards not the poor flesh which envelops him, surely will not trouble himself by looking after raiment and dwelling and fame and such like externals and show.

2. 神看见一切人的心灵，也就是他们的主导原则，剥去了物质的外衣、外壳和杂质。因为他只用他的理智部分，去触及那从他自身流出、进入这些身体的理智。如果你也使自己习惯于这样做，你就会摆脱你的许多烦恼。因为一个不在意包裹着他的这可怜的肉体的人，肯定不会去操心衣服、住所、名声以及诸如此类的外物和排场，来烦扰自己。

3. The things are three of which thou art composed: a little body, a little breath life, intelligence. Of these the first two are thine, so far as it is thy duty to take care of them; but the third alone is properly thine. Therefore if thou shalt separate from thyself, that is, from thy understanding, whatever others do or say, and whatever thou hast done or said thyself, and whatever future things trouble thee because they may happen, and whatever in the body which envelops thee or in the breath life, which is by nature associated with the body, is attached to thee independent of thy will, and whatever the external circumfluent vortex whirls round, so that the intellectual power exempt from the things of fate can live pure and free by itself, doing what is just and accepting what happens and saying the truth: if thou wilt separate, I say, from this ruling faculty the things which are attached to it by the impressions of sense, and the things of time to come and of time that is past, and wilt make thyself like Empedocles' sphere,

3. 组成你的东西有三样：一点身体，一点气息，也就是生命，以及理智。在这三者中，前两样是你的，只是就你有责任照料它们而言；唯有第三样才真正是你的。所以，如果你把这些东西从你自己，也就是从你的理解力中分离出去：别人所做所说的一切，你自己做过说过的一切，那些因为可能发生而扰乱你的将来之事，那包裹着你的身体中、或那天然与身体相联的气息也就是生命中，不由你的意志而附着在你身上的一切，以及那外面环流的旋涡所卷动的一切，从而使那摆脱了命运之事的理智力量，能够独自纯洁而自由地生活，做公正的事，接受发生的事，说真话；我是说，如果你把那些凭着感官的印象附着在主导能力上的东西，把将来的事和过去的事，都从它那里分离出去，使你自己像恩培多克勒的球体那样：

"All round and in its joyous rest reposing;"

“浑圆一体，在欢悦的静息中安歇；”

and if thou shalt strive to live only what is really thy life, that is, the present,—then thou wilt be able to pass that portion of life which remains for thee up to the time of thy death free from perturbations, nobly, and obedient to thy own daemon to the god that is within thee (ii. 13, 17; iii. 5, 6; xi. 12).

并且，如果你努力只去过那真正是你的生活的东西，也就是当下，——那么，你就能把直到你死去为止所余下的那一部分生命，不受烦扰地、高贵地度过，顺从于你自己的神灵，也就是你内心的那位神（参见卷二第 13、17 节；卷三第 5、6 节；卷十一第 12 节）。

4. I have often wondered how it is that every man loves himself more than all the rest of men, but yet sets less value on his own opinion of himself than on the opinion of others. If then a god or a wise teacher should present himself to a man and bid him to think of nothing and to design nothing which he would not express as soon as he conceived it, he could not endure it even for a single day. So much more respect have we to what our neighbors shall think of us than to what we shall think of ourselves.

4. 我常常感到奇怪：每个人爱自己都胜过爱其他所有人，可是他看重自己对自己的看法，却不如看重别人对他的看法。假如有一位神或一位贤明的老师来到一个人面前，吩咐他不要想任何、不要筹划任何他一想到就不愿说出口的事，他连一天都受不了。可见我们尊重邻人对我们的想法，远甚于尊重我们自己对自己的想法。

5. How can it be that the gods, after having arranged all things well and benevolently for mankind, have overlooked this alone, that some men, and very good men, and men who, as we may say, have had most communion with the divinity, and through pious acts and religious observances have been most intimate with the divinity, when they have once died should never exist again, but should be completely extinguished?

5. 众神既然把一切都为人类安排得这样好、这样仁慈，怎么会唯独忽略了这一点呢：有些人，而且是非常好的人，可以说与神明有过最多交往的人，通过虔敬的行为和宗教的仪式与神明最为亲近的人，一旦死去，就再也不存在了，而是完全熄灭了？

But if this is so, be assured that if it ought to have been otherwise, the gods would have done it. For if it were just, it would also be possible; and if it were according to nature, nature would have had it so. But because it is not so, if in fact it is not so, be thou convinced that it ought not to have been so: for thou seest even of thyself that in this inquiry thou art disputing with the Deity; and we should not thus dispute with the gods, unless they were most excellent and most just; but if this is so, they would not have allowed anything in the ordering of the universe to be neglected unjustly and irrationally.

但如果是这样，你要确信：如果事情本应当是另一个样子，众神就会那样做了。因为如果那是公正的，它也就是可能的；如果那是合乎自然的，自然也就会让它如此。但正因为它不是这样，如果事实上它确实不是这样，你就要相信它本不应当是这样：因为你自己也看到，在这番探究中，你是在与神明争辩；而我们不会这样与众神争辩，除非他们是最卓越、最公正的；而如果是这样，他们就不会容许宇宙的安排中有任何东西被不公正地、不合理地忽略掉。

6. Practise thyself even in the things which thou despairest of accomplishing. For even the left hand, which is ineffectual for all other things for want of practice, holds the bridle more vigorously than the right hand; for it has been practised in this.

6. 即使在那些你不指望能做成的事情上，也要练习自己。因为连左手，由于缺少练习，在其他一切事情上都不中用，握缰绳却比右手更有力；因为它在这件事上练习过。

7. Consider in what condition both in body and soul a man should be when he is overtaken by death; and consider the shortness of life, the boundless abyss of time past and future, the feebleness of all matter.

7. 想一想，一个人在被死亡追上的时候，身体和灵魂都应当处于什么样的状态；再想一想生命的短暂，过去与未来那无边的时间深渊，一切质料的脆弱。

8. Contemplate the formative principles forms of things bare of their coverings; the purposes of actions; consider what pain is, what pleasure is, and death, and fame; who is to himself the cause of his uneasiness; how no man is hindered by another; that everything is opinion.

8. 静观剥去了外衣的事物的形成原理，也就是它们的形式；静观行为的目的；想一想痛苦是什么，快乐是什么，还有死亡和名声；谁是他自己不安的原因；没有人是被别人阻碍的；一切都是看法。

9. In the application of thy principles thou must be like the pancratiast, not like the gladiator; for the gladiator lets fall the sword which he uses and is killed; but the other always has his hand, and needs to do nothing else than use it.

9. 在运用你的原则时，你必须像一个搏击手，而不像一个角斗士；因为角斗士一旦失落了他所用的剑，就会被杀；而搏击手总是有他的手，除了用它，别的什么也不需要做。

10. See what things are in themselves, dividing them into matter, form, and purpose.

10. 看看事物本身是什么，把它们分为质料、形式和目的。

11. What a power man has to do nothing except what God will approve, and to accept all that God may give him.

11. 人有多么大的能力啊：除了神所赞许的事，什么也不做；神所给他的一切，都接受下来。

12. With respect to that which happens conformably to nature, we ought to blame neither gods, for they do nothing wrong either voluntarily or involuntarily, nor men, for they do nothing wrong except involuntarily. Consequently we should blame nobody (ii. 11, 12, 13; vii. 62; 18 viii. 17).

12. 对于合乎自然而发生的事，我们既不应当责怪众神，因为他们无论有意还是无意都不做错事；也不应当责怪人，因为他们做错事都不是有意的。所以，我们不应当责怪任何人（参见卷二第 11、12、13 节；卷七第 62 节；卷八第 17 节）。

13. How ridiculous and what a stranger he is who is surprised at anything which happens in life.

13. 一个对人生中发生的任何事感到惊讶的人，是多么可笑、多么像个陌生人啊。

14. Either there is a fatal necessity and invincible order, or a kind providence, or a confusion without a purpose and without a director (iv. 27). If then there is an invincible necessity, why dost thou resist? But if there is a providence which allows itself to be propitiated, make thyself worthy of the help of the divinity. But if there is a confusion without a governor, be content that in such a tempest thou hast in thyself a certain ruling intelligence. And even if the tempest carry thee away, let it carry away the poor flesh, the poor breath, everything else; for the intelligence at least it will not carry away.

14. 要么是一种命定的必然和不可战胜的秩序，要么是一种仁慈的天意，要么是一团没有目的、没有主宰的混乱（参见卷四第 27 节）。那么，如果是一种不可战胜的必然，你为什么要抗拒呢？如果是一种允许自己被祈求所打动的天意，那就使自己配得上神明的帮助吧。如果是一团没有统治者的混乱，那就满足于在这样一场风暴中，你自己身上还有某种统治的理智吧。即使风暴把你卷走，也让它卷走那可怜的肉体、那可怜的气息、其余的一切吧；因为理智至少它是卷不走的。

15. Does the light of the lamp shine without losing its splendor until it is extinguished? and shall the truth which is in thee and justice and temperance be extinguished before thy death?

15. 灯的光，难道不是在熄灭之前一直照耀、不失其光辉吗？而你身上的真理、正义和节制，难道要在你死之前就熄灭吗？

16. When a man has presented the appearance of having done wrong say, How then do I know if this is a wrongful act? And even if he has done wrong, how do I know that he has not condemned himself? And so this is like tearing his own face. Consider that he who would not have the bad man do wrong, is like the man who would not have the fig-tree to bear juice in the figs, and infants to cry, and the horse to neigh, and whatever else must of necessity be. For what must a man do who has such a character? If then thou art irritable, cure this man's disposition.

16. 当一个人表现出做了错事的样子时，要说：那么，我怎么知道这是一个错误的行为呢？即使他做了错事，我又怎么知道他没有谴责过自己呢？而这就好比撕扯自己的脸。要想到，一个不愿让坏人做错事的人，就像一个不愿让无花果树的果实里有汁液、不愿让婴儿哭、不愿让马嘶鸣、不愿让其他一切必然发生之事发生的人。因为一个有着这样品性的人，又能做什么呢？那么，如果你容易恼怒，就去治好这个人的心性吧。

17. If it is not right, do not do it: if it is not true, do not say it. For let thy efforts be—

17. 如果不对，就不要做：如果不真，就不要说。因为让你的努力是——

18. In everything always observe what the thing is which produces for thee an appearance, and resolve it by dividing it into the formal, the material, the purpose, and the time within which it must end.

18. 在一切事情上，都要始终留意那给你造成某种表象的东西是什么，并且把它分解，分为形式、质料、目的以及它必定终结的时限。

19. Perceive at last that thou hast in thee something better and more divine than the things which cause the various affects, and as it were pull thee by the strings. What is there now in my mind,—is it fear, or suspicion, or desire, or anything of the kind (v. 11)?

19. 终于觉察到吧，你身上有某种东西，比那些引起种种感受、仿佛用线牵着你走的东西更好、更神圣。我现在心里有的是什么，是恐惧，是猜疑，是欲望，还是什么这一类的东西（参见卷五第 11 节）？

20. First, do nothing inconsiderately, nor without a purpose. Second, make thy acts refer to nothing else than to a social end.

20. 第一，不做轻率的事，也不做没有目的的事。第二，让你的行为只指向社会的目的，而不指向别的什么。

21. Consider that before long thou wilt be nobody and nowhere, nor will any of the things exist which thou now seest, nor any of those who are now living. For all things are formed by nature to change and be turned and to perish, in order that other things in continuous succession may exist (ix. 28).

21. 想一想，要不了多久，你就会什么也不是，什么地方也不在了；你现在看见的东西，你现在活着的人，也都不会存在了。因为一切事物天生就是要变化、转化、消亡的，为的是让别的事物接连不断地存在（参见卷九第 28 节）。

22. Consider that everything is opinion, and opinion is in thy power. Take away then, when thou choosest, thy opinion, and like a mariner who has doubled the promontory, thou wilt find calm, everything stable, and a waveless bay.

22. 想一想，一切都是看法，而看法在你的能力之内。那么，只要你愿意，就去掉你的看法吧；你就会像一个已经绕过了海岬的水手，发现风平浪静，一切安稳，一个没有波浪的海湾。

23. Any one activity, whatever it may be, when it has ceased at its proper time, suffers no evil because it has ceased; nor he who has done this act, does he suffer any evil for this reason, that the act has ceased. In like manner then the whole, which consists of all the acts, which is our life, if it cease at its proper time, suffers no evil for this reason, that it has ceased; nor he who has terminated this series at the proper time, has he been ill dealt with. But the proper time and the limit nature fixes, sometimes as in old age the peculiar nature of man, but always the universal nature, by the change of whose parts the whole universe continues ever young and perfect. And everything which is useful to the universal is always good and in season. Therefore the termination of life for every man is no evil, because neither is it shameful, since it is both independent of the will and not opposed to the general interest, but it is good, since it is seasonable, and profitable to and congruent with the universal. For thus too he is moved by the Deity who is moved in the same manner with the Deity, and moved towards the same things in his mind.

23. 任何一种活动，无论是什么活动，在它适当的时候停止了，并不因为它停止了而遭受什么恶；做这件事的人，也不因为这件事停止了而遭受什么恶。同样，由一切行为组成的整体，也就是我们的生命，如果在它适当的时候停止了，也不因为它停止了而遭受什么恶；在适当的时候结束了这一系列行为的人，也没有受到亏待。而那适当的时候和那界限，是由自然确定的，有时是由人的特殊本性确定的，比如在老年时，但总是由普遍的本性确定的；正是凭着它的各部分的变化，整个宇宙才永远年轻而完满。凡对普遍者有益的，总是好的、合时宜的。所以，对每个人来说，生命的终结都不是恶，因为它并不可耻，既然它不取决于意志，也不违背公共的利益；而且它是善，因为它合乎时宜，对普遍者有益，与普遍者相契合。因为这样，一个人与神明以同样的方式被推动、在心里被推向同样的事物，他也就是被神明所推动的。

24. These three principles thou must have in readiness: In the things which thou doest, do nothing either inconsiderately or otherwise than as justice herself would act; but with respect to what may happen to thee from without, consider that it happens either by chance or according to providence, and thou must neither blame chance nor accuse providence. Second, consider what every being is from the seed to the time of its receiving a soul, and from the reception of a soul to the giving back of the same, and of what things every being is compounded, and into what things it is resolved. Third, if thou shouldst suddenly be raised up above the earth, and shouldst look down on human things, and observe the variety of them how great it is, and at the same time also shouldst see at a glance how great is the number of beings who dwell all around in the air and the ether, consider that as often as thou shouldst be raised up, thou wouldst see the same things, sameness of form and shortness of duration. Are these things to be proud of?

24. 这三条原则你必须随时准备好：在你所做的事情上，不做任何轻率的事，也不以不同于正义本身会采取的方式去做；至于从外面可能发生在你身上的事，要想到它要么是出于偶然，要么是出于天意，而你既不可责怪偶然，也不可指责天意。第二，想一想每一个存在者从种子到接受灵魂的时候是什么样子，从接受灵魂到交还灵魂的时候又是什么样子，每一个存在者由什么东西组成，又分解成什么东西。第三，如果你突然被提升到大地之上，俯视人间的事物，看到它们的多样是何等之大，同时又一眼看见周围住在空气和以太之中的生灵的数目是何等之多，那么就想一想：无论你多少次被提升上去，你都会看到同样的东西，形式的千篇一律和存续的短暂。这些东西值得骄傲吗？

25. Cast away opinion: thou art saved. Who then hinders thee from casting it away?

25. 抛开看法：你就得救了。那么，谁阻碍你把它抛开呢？

26. When thou art troubled about anything, thou hast forgotten this, that all things happen according to the universal nature; and forgotten this, that a man's wrongful act is nothing to thee; and further thou hast forgotten this, that everything which happens, always happened so and will happen so, and now happens so everywhere; forgotten this too, how close is the kinship between a man and the whole human race, for it is a community, not of a little blood or seed, but of intelligence. And thou hast forgotten this too, that every man's intelligence is a god and is an efflux of the Deity; and forgotten this, that nothing is a man's own, but that his child and his body and his very soul came from the Deity; forgotten this, that everything is opinion; and lastly thou hast forgotten that every man lives the present time only, and loses only this.

26. 当你为什么事烦恼的时候，你就是忘记了这一点：一切都是按照普遍的本性发生的；忘记了这一点：别人的错误行为与你毫不相干；你还忘记了这一点：发生的每一件事，过去总是这样发生，将来也会这样发生，现在在各处也都这样发生；你也忘记了这一点：一个人与整个人类的亲缘是多么紧密，因为这是一种共同体，不是一点血缘或种子的共同体，而是理智的共同体。你还忘记了这一点：每个人的理智都是一位神，是从神明流出来的；忘记了这一点：没有什么是一个人自己的，他的孩子、他的身体，乃至他的灵魂，都来自神明；忘记了这一点：一切都是看法；最后，你忘记了：每个人都只活在当下，失去的也只是当下。

27. Constantly bring to thy recollection those who have complained greatly about anything, those who have been most conspicuous by the greatest fame or misfortunes or enmities or fortunes of any kind: then think where are they all now? Smoke and ash and a tale, or not even a tale. And let there be present to thy mind also everything of this sort, how Fabius Catullinus lived in the country, and Lucius Lupus in his gardens, and Stertinius at Baiae, and Tiberius at Capreae, and Velius Rufus or Rufus at Velia; and in fine think of the eager pursuit of anything conjoined with pride; and how worthless everything is after which men violently strain; and how much more philosophical it is for a man in the opportunities presented to him to show himself just, temperate, obedient to the gods, and to do this with all simplicity: for the pride which is proud of its want of pride is the most intolerable of all.

27. 要时时回想那些曾为某事大发怨言的人，那些以最大的名声、或最大的不幸、或仇怨、或任何一种运气而最为显赫的人：然后想一想，他们现在都在哪里呢？烟、灰和一个故事，或者连一个故事也不是。也要让你想到所有这一类的事：法比乌斯·卡图利努斯怎样住在乡间，卢基乌斯·卢普斯怎样住在他的园子里，斯特尔提尼乌斯怎样住在拜埃，提比略怎样住在卡普里埃，维利乌斯·鲁弗斯，或者说住在维利亚的鲁弗斯，又怎样生活；总之，想一想那与骄傲结合在一起的对任何事物的热切追求；想一想人们竭力追求的一切是多么没有价值；而一个人在呈现给他的机会中，表现得公正、节制、顺从众神，并且以全然的单纯去做这一切，这要合乎哲学得多：因为那以自己的不骄傲为骄傲的骄傲，是一切骄傲中最令人难以忍受的。

28. To those who ask, Where hast thou seen the gods, or how dost thou comprehend that they exist and so worshippest them, I answer, in the first place, they may be seen even with the eyes; in the second place, neither have I seen even my own soul, and yet I honor it. Thus then with respect to the gods, from what I constantly experience of their power, from this I comprehend that they exist, and I venerate them.

28. 对于那些问“你在哪里见过众神，或者你怎么知道他们存在、因而崇拜他们”的人，我的回答是：首先，他们甚至用眼睛也能看见；其次，我也从来没有见过我自己的灵魂，可我尊重它。所以，对于众神也是如此，从我时时感受到的他们的力量，我知道他们存在，我敬拜他们。

29. The safety of life is this, to examine everything all through, what it is itself, that is its material, what the formal part; with all thy soul to do justice and to say the truth. What remains, except to enjoy life by joining one good thing to another so as not to leave even the smallest intervals between?

29. 生命的安稳在于此：把每一样东西彻底审察一遍，看它本身是什么，也就是它的质料是什么，它的形式部分是什么；全心全意地行正义，说真话。还剩下什么呢？不就是把一件好事接上另一件好事来享受生命，连最小的间隙也不留下吗？

30. There is one light of the sun, though it is interrupted by walls, mountains, and other things infinite. There is one common substance, though it is distributed among countless bodies which have their several qualities. There is one soul, though it is distributed among infinite natures and individual circumscriptions or individuals. There is one intelligent soul, though it seems to be divided. Now in the things which have been mentioned, all the other parts, such as those which are air and matter, are without sensation and have no fellowship: and yet even these parts the intelligent principle holds together and the gravitation towards the same. But intellect in a peculiar manner tends to that which is of the same kin, and combines with it, and the feeling for communion is not interrupted.

30. 太阳的光只有一道，虽然它被墙壁、山岭和其他无数的东西所阻断。共同的实体只有一个，虽然它分布在无数具有各自性质的物体之中。灵魂只有一个，虽然它分布在无数的本性和个别的界限，也就是个体之中。有理智的灵魂只有一个，虽然它看起来是被分开的。在上面提到的这些东西中，其他一切部分，比如那些属于空气和质料的部分，都没有感觉，也没有彼此的情谊：然而就连这些部分，也被那理智的原理和趋向同一处的引力维系在一起。而理智以一种特有的方式趋向与它同类的东西，与之结合，那种求共融的情感是不会被阻断的。

31. What dost thou wish—to continue to exist? Well, dost thou wish to have sensation, movement, growth, and then again to cease to grow, to use thy speech, to think? What is there of all these things which seems to thee worth desiring? But if it is easy to set little value on all these things, turn to that which remains, which is to follow reason and God. But it is inconsistent with honoring reason and God to be troubled because by death a man will be deprived of the other things.

31. 你想要什么，继续存在吗？好吧，你想要有感觉、有运动、有生长，然后又停止生长，想要使用你的言语，想要思考吗？在所有这些东西中，有什么在你看来是值得渴望的呢？但如果看轻所有这些东西是容易的，那就转向剩下的那一样，那就是追随理性和神。而因为一个人将被死亡剥夺其他的东西就烦恼，这与尊崇理性和神是不相符的。

32. How small a part of the boundless and unfathomable time is assigned to every man, for it is very soon swallowed up in the eternal! And how small a part of the whole substance; and how small a part of the universal soul; and on what a small clod of the whole earth thou creepest! Reflecting on all this, consider nothing to be great, except to act as thy nature leads thee, and to endure that which the common nature brings.

32. 在那无边无际、深不可测的时间中，分派给每个人的是多么小的一部分啊，因为它很快就被永恒吞没了！在整个实体中，又是多么小的一部分；在普遍的灵魂中，又是多么小的一部分；你又是在整个大地上多么小的一块泥土上爬行啊！想到这一切，就不要把任何东西看作伟大的，除了按照你的本性的引导去行动，以及忍受共同的本性所带来的一切。

33. How does the ruling faculty make use of itself? for all lies in this. But everything else, whether it is in the power of thy will or not, is only lifeless ashes and smoke.

33. 主导能力怎样运用它自己呢？因为一切都在于此。而其他的一切，无论在不在你意志的能力之内，都只是没有生命的灰烬和烟雾。

34. This reflection is most adapted to move us to contempt of death, that even those who think pleasure to be a good and pain an evil still have despised it.

34. 最能使我们轻视死亡的，是这样一个想法：连那些认为快乐是善、痛苦是恶的人，也都轻视过死亡。

35. The man to whom that only is good which comes in due season, and to whom it is the same thing whether he has done more or fewer acts conformable to right reason, and to whom it makes no difference whether he contemplates the world for a longer or a shorter time—for this man neither is death a terrible thing (iii. 7; vi. 23; x. 20; xii. 23).

35. 一个人，如果只有合时而来的东西对他才是善，如果他做的合乎正确理性的事是多是少对他都一样，如果他静观世界的时间是长是短对他都没有分别，——对这个人来说，死亡也不是什么可怕的事（参见卷三第 7 节；卷六第 23 节；卷十第 20 节；卷十二第 23 节）。

36. Man, thou hast been a citizen in this great state the world; what difference does it make to thee whether for five years or three? for that which is conformable to the laws is just for all. Where is the hardship then, if no tyrant nor yet an unjust judge sends thee away from the state, but nature, who brought thee into it? the same as if a praetor who has employed an actor dismisses him from the stage.—"But I have not finished the five acts, but only three of them."—Thou sayest well, but in life the three acts are the whole drama; for what shall be a complete drama is determined by him who was once the cause of its composition, and now of its dissolution: but thou art the cause of neither. Depart then satisfied, for he also who releases thee is satisfied.

36. 人啊，你一直是这个大城邦、这个世界的公民；做五年还是三年，对你有什么分别呢？凡合乎法律的，对所有人都是公正的。那么，如果送你离开这个城邦的不是暴君，也不是不公正的法官，而是把你带进来的自然，又有什么难受的呢？就好比一位雇了演员的裁判官让他下台。——“可我还没有演完五幕，只演了三幕。”——你说得对，但在人生里，三幕就是整出戏；因为怎样才算一出完整的戏，是由那个当初让它得以写成、如今又让它告终的人决定的；而你既不是前者的原因，也不是后者的原因。那就满意地离开吧，因为那放你走的，也是满意的。