lover of reputation. And if he does it for money, I say that he is a lover of money, not a lover of labour; and if he does it through love of learning, I say that he is a lover of learning, But if he refers his labour to his own ruling power (ἡγεμονικόν), that he may keep it in a state conformable to nature and pass his life in that state, then only do say that he is industrious. For never commend a man on account of these things which are common to all, but on account of his opinions (principles); for these are the things which belong to each man, which make his actions bad or good. Remembering these rules, rejoice in that which is present, and be content with the things which come in season.[1] If you see any thing which you have learned and inquired about occurring to you in your course of life (or opportunely applied by you to the acts of life), be delighted at it. If you have laid aside or have lessened bad disposition and a habit of reviling; if you have done so with rash temper, obscene words, hastiness, sluggishness; if you are not moved by what you formerly were, and not in the same way as you once were, you can celebrate a festival daily, to-day because you have behaved well in one act, and to-morrow because you have behaved well in another. How much greater is this a reason for making sacrifices than a consulship or the government of a province? These things come to you from yourself and from the gods. Remember this, who gives these things and to whom, and for what purpose. If you cherish yourself in these thoughts, do you still think that it makes any difference where you shall be happy, where you shall please God? Are not the gods equally distant from all places?[2] Do they not see from all places alike that which is going on?
- ↑ See Antoninus, vi. 2; and ix. 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.'
- ↑ Compare Upton's note on ἀπέχουσι, and Schweig.'s version, and the Index Graecitatis. These commentators do not appear to be quite certain about the meaning of the text.
