the golden sayings-第11节
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complain if aught harsher than usual is enjoined； not
understanding to what condition you are bringing the army； so far
as in you lies。 If all were to follow your example； none would
dig a trench； none would cast a rampart around the camp； none
would keep watch； or expose himself to danger； but all turn out
useless for the service of war。 。 。 。 Thus it is here also。 Every
life is a warfare； and that long and various。 You must fulfil a
solider's duty； and obey each order at your commander's nod： aye；
if it be possible； divine what he would have done； for between
that Command and this； there is no comparison； either in might or
in excellence。
CXXVI
Have you again forgotten？ Know you not that a good man does
nothing for appearance' sake； but for the sake of having done
right？ 。 。 。
〃Is there no reward then？〃
Reward！ do you seek any greater reward for a good man than
doing what is right and just？ Yet at the Great Games you look for
nothing else； there the victor's crown you deem enough。 Seems it
to you so small a thing and worthless； to be a good man； and
happy therein？
CXXVII
It befits thee not to be unhappy by reason of any； but
rather to be happy by reason of all men； and especially by reason
of God； who formed us to this end。
CXXVIII
What； did Diogenes love no man； he that was so gentle； so
true a friend to men as cheerfully to endure such bodily
hardships for the common weal of all mankind？ But how loved he
them？ As behoved a minister of the Supreme God； alike caring for
men and subject unto God。
CXXIX
I am by Nature made for my own good； not for my own evil。
CXXX
Remind thyself that he whom thou lovest is mortalthat what
thou lovest is not thine own； it is given thee for the present；
not irrevocably nor for ever； but even as a fig or a bunch of
grapes at the appointed season of the year。 。 。 。
〃But these are words of evil omen。〃。 。 。
What； callest thou aught of evil omen save that which
signifies some evil thing？ Cowardice is a word of evil omen； if
thou wilt； and meanness of spirit； and lamentation and mourning；
and shamelessness。 。 。 。
But do not； I pray thee； call of evil omen a word that is
significant of any natural thing：as well call of evil omen the
reaping of the corn； for that means the destruction of the ears；
though not of the World！as well say that the fall of the leaf
is of evil omen； that the dried fig should take the place of the
green； that raisins should be made from grapes。 All these are
changes from a former state into another； not destruction； but an
ordered economy； a fixed administration。 Such is leaving home； a
change of small account； such is Death； a greater change； from
what now is； not to what is not； but to ehat is not now。
〃Shall I then no longer be？〃
Not so； thou wilt be； but something different； of which the
World now hath need。 For thou too wert born not when thou
chosest； but when the World had need of thee。
CXXXI
Wherefore a good man and true； bearing in mind who he is and
whence he came and from whom he sprang； cares only how he may
fill his post with due discipline and obedience to God。
Wilt thou that I continue to live？ Then will I live； as one
that is free and noble； as Thou wouldst have me。 For Thow hast
made me free from hindrance in what appertaineth unto me。 But
hast Thou no further need of me？ I thank Thee！ Up to this hour
have I stayed for Thy sake and none other's： and now in obedience
to Thee I depart。
〃How dost thou depart？〃
Again I say； as Thoun wouldst have me； as one that is free；
as Thy servant； as one whose ear is open unto what Thou dost
enjoin； what Thou dost forbid。
CXXXII
Whatsoever place or post Thou assignest me； sooner will I
die a thousand deaths； as Socrates said； then depart it。 And
where wilt Thou have be me？ At Rome of Athens？ At Thebes or on a
desert island？ Only remember me there！ Shouldst Thou send me
where man cannot live as Nature would have him； I will depart；
not in disobedience to Thee； but as though Thou wert sounding the
signal for my retreat： I am not deserting Theefar be that from
me！ I only perceive that thou needest me no longer。
CXXXIII
If you are in Gyaros； do not let your mind dwell upon life
at Rome； and all the pleasures it offered to you when living
there； and all that would attend your return。 Rather be intent on
thishow he that lives in Gyaros may live in Gyaros like a man
of spirit。 And if you are at Rome； do not let your mind dwell
upon the life at Athens； but study only how to live at Rome。
Finally； in the room of all other pleasures put thisthe
pleasure which springs from concious obedience to God。
CXXXIV
To a good man there is no evil； either in life or death。 And
if God supply not food； has He not； as a wise Commander； sounded
the signal for retreat and nothing more？ I obey； I follow
speaking good of my Commander； and praising His acts。 For at His
good pleasure I came； and I depart when it pleases Him； and while
I was yet alive that was my work； to sing praises unto God！
CXXXV
Reflect that the chief source of all evils to Man； and of
baseness and cowardice； is not death； but the fear of death。
Against this fear then； I pray you； harden yourself； to this
let all your reasonings； your exercises； your reading tend。 Then
shall you know that thus alone are men set free。
CXXXVI
He is free who lives as he wishes to live； to whom none can
do violence； none hinder or compel； whose impulses are unimpeded；
whose desires are attain their purpose； who falls not into what
he would avoid。 Whe then would live in error？None。 Who would
live deceived and prone to fall； unjust； intemperate； in abject
whining at his lot？None。 Then doth no wicked man live as he
would； and therefore neither is he free。
CXXXVII
Thus do the more cautious of travellers act。 The road is
said to be beset by robbers。 The traveller will not venture
alone； but awaits the companionship on the road of an ambassador；
a quaestor or a proconsul。 To him he attaches himself and thus
passes by in safety。 So doth the wise man in the world。 Many are
the companies of robbers and tyrants； many the storms； the
straits； the losses of all a man holds dearest。 Whither shall he
fall for refugehow shall he pass by unassailed？ What companion
on the road shall he await for protection？ Such and such a
wealthy man； of consular rank？ And how shall I be profited； if he
is stripped and falls to lamentation and weeping？ And how if my
fellow…traveller himself turns upon me and robs me？ What am I to
do？ I will become a friend of Caesar's！ in his train none will do
me wrong！ In the first placeO the indignities I must endure to
win distinction！ O the multitude of hands there will be to rob
me！ And if I succeed； Caesar too is but a mortal。 While should it
come to pass that I offend him； whither shall I flee from his
presence？ To the wilderness？ And may not fever await me there？
What then is to be done？ Cannot a fellow…traveller be found that
is honest and loyal； stong and secure against surprise？ Thus doth
the wise man reason； considering that if he would pass through in
safety； he must attach himself unto God。
CXXXVIII
〃How understandest thou attach himself to God？〃
That what God wills； he should will also； that what God
wills not； neither should he will。
〃How then may this come to pass？〃
By considering the movements of God； and His administration。
CXXXIX
And dost thou that hast received all from another's hands；
repine and blame the Giver； if He takes anything from thee？ Why；
who art thou； and to what end comest thou here？ was it not He
that made the Light manifest unto thee； that gave thee fellow…workers；
and senses； and the power to reason？ And how brought He
thee into the world？ Was it not as one born to die； as one bound
to live out his earthly life in some small tabernacle of flesh；
to behold His administration； and for a little while share with
Him in the mighty march of this great Festival Procession？ Now
therefore that thou hast beheld； while it was permitted thee； the
Solemn Feast and Assembly； wilt thou not cheerfully depart； whem
He summons thee forth； with adoration and thanksgiving for what
thou hast seen and heard？〃Nay； but I would fain have stayed
longer at the Festival。〃Ah； so would the mystics fain have the
rites prolonged； so perchance would the crowd at the Great Games
fain behold more wrestlers still。 But the Solemn Assembly is
over！ Come forth； depart with thanksgiving and modestygive
place to others that must come into being even as thyself。
CXL
Why art thou thus insatiable？ why thus unreasonable？ why
