[17] 'Servus est.' Sed fortasse liber animo. 'Servus est.' Hoc illi nocebit? Ostende quis non sit: alius libidini servit, alius avaritiae, alius ambitioni, <omnes spei>, omnes timori. Dabo consularem aniculae servientem, dabo ancillulae divitem, ostendam nobilissimos iuvenes mancipia pantomimorum: nulla servitus turpior est quam voluntaria. Quare non est quod fastidiosi isti te deterreant quominus servis tuis hilarem te praestes et non superbe superiorem: colant potius te quam timeant.

[6] Desit sane varietas marmorum et concisura aquarum cubiculis interfluentium et pauperis cella et quidquid aliud luxuria non contenta decore simplici miscet: quod dici solet, domus recta est.

[23] Ceterum frequenter de illo loquere et memoriam eius quantum potes celebra; quae ad te saepius revertetur si erit sine acerbitate ventura; nemo enim libenter tristi conversatur, nedum tristitiae. Si quos sermones eius, si quos quamvis parvoli iocos cum voluptate audieras, saepius repete; potuisse illum implere spes tuas, quas paterna mente conceperas, audacter adfirma.

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.

子曰：「惡紫之奪朱也，惡鄭聲之亂雅樂也，惡利口之覆邦家者。」

[18] Dicet aliquis nunc me vocare ad pilleum servos et dominos de fastigio suo deicere, quod dixi, 'colant potius dominum quam timeant'. 'Ita' inquit 'prorsus? colant tamquam clientes, tamquam salutatores?' Hoc qui dixerit obliviscetur id dominis parum non esse quod deo sat est. Qui colitur, et amatur: non potest amor cum timore misceri.

An Ass was feeding in a meadow, and, catching sight of his enemy the Wolf in the distance, pretended to be very lame and hobbled painfully along. When the Wolf came up, he asked the Ass how he came to be so lame, and the Ass replied that in going through a hedge he had trodden on a thorn, and he begged the Wolf to pull it out with his teeth, “In case,” he said, “when you eat me, it should stick in your throat and hurt you very much.” The Wolf said he would, and told the Ass to lift up his foot, and gave his whole mind to getting out the thorn. But the Ass suddenly let out with his heels and fetched the Wolf a fearful kick in the mouth, breaking his teeth; and then he galloped off at full speed. As soon as he could speak the Wolf growled to himself, “It serves me right: my father taught me to kill, and I ought to have stuck to that trade instead of attempting to cure.”

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 tranquility 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.

子曰：「不得中行而與之，必也狂狷乎：狂者進取，狷者有所不爲也。」

A Hound, roaming in the forest, spied a lion, and being well used to lesser game, gave chase, thinking he would make a fine quarry. Presently the lion perceived that he was being pursued; so, stopping short, he rounded on his pursuer and gave a loud roar. The Hound immediately turned tail and fled. A Fox, seeing him running away, jeered at him and said, “Ho! ho! There goes the coward who chased a lion and ran away the moment he roared!”

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.

曾子曰：「以能問於不能，以多問於寡，有若無，實若虛，犯而不校。昔者吾友，嘗從事於斯矣。」

[10] Pudet dicere contra fortunam militaturis quae porrigant tela, quemadmodum illos subornent. Hac ad summum bonum itur? per istud philosophiae 'sive nive' et turpes infamesque etiam ad album sedentibus exceptiones? Quid enim aliud agitis, cum eum quem interrogatis scientes in fraudem inducitis, quam ut formula cecidisse videatur? Sed quemadmodum illos praetor, sic hos philosophia in integrum restituit.

Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue.

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.

The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night.

A Lion, infirm with age, lay sick in his den, and all the beasts of the forest came to inquire after his health with the exception of the Fox. The Wolf thought this was a good opportunity for paying off old scores against the Fox, so he called the attention of the Lion to his absence, and said, “You see, sire, that we have all come to see how you are except the Fox, who hasn’t come near you, and doesn’t care whether you are well or ill.” Just then the Fox came in and heard the last words of the Wolf. The Lion roared at him in deep displeasure, but he begged to be allowed to explain his absence, and said, “Not one of them cares for you so much as I, sire, for all the time I have been going round to the doctors and trying to find a cure for your illness.” “And may I ask if you have found one?” said the Lion. “I have, sire,” said the Fox, “and it is this: you must flay a Wolf and wrap yourself in his skin while it is still warm.” The Lion accordingly turned to the Wolf and struck him dead with one blow of his paw, in order to try the Fox’s prescription; but the Fox laughed and said to himself, “That’s what comes of stirring up ill-will.”

Contradiction : mépris de notre être, mourir pour rien, haine de notre être.

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.

Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet he is not worth the sixteenth particle of those who have well weighed the law.