hysician, as you do a shoemaker when he
is measuring your foot, or a carpenter when he is building your house,
and so treat the physician as to the body which is not yours, but by
nature dead? He who has a fever has an opportunity of doing this: if he
does these things, he has what belongs to him. For it is not the
business of a philosopher to look after these externals, neither his
wine nor his oil nor his poor body, but his own ruling power. But as to
externals how must he act? so far as not to be careless about them.
Where then is there reason for fear? where is there then still reason
for anger, and of fear about what belongs to others, about things which
are of no value? For we ought to have these two principles in readiness,
that except the will nothing is good nor bad; and that we ought not to
lead events, but to follow them. My brother ought not to have behaved
thus to me. No, but he will see to that; and, however he may behave, I
will conduct myself towards him as I ought. For this is my own business;
that belongs to another: no man can prevent this, the other thing can be
hindered.

* * * * *

ABOUT EXERCISE.--We ought not to make our exercises consist in means
contrary to nature and adapted to cause admiration, for if we do so, we
who call ourselves philosophers, shall not differ at all from jugglers.
For it is difficult even to walk on a rope; and not only difficult, but
it is also dangerous. Ought we for this reason to practice walking on a
rope, or setting up a palm-tree, or embracing statues? By no means.
Every thing which is difficult and dangerous is not suitable for
practice; but that is suitable which conduces to the working out of that
which is proposed to us. And what is that which is proposed to us as a
thing to be worked out? To live with desire and aversion (avoidance of
certain things) free from restraint. And what is this? Neither to be
disappointed in that which you desire, nor to fall into anything which
you would avoid. Towards this object then exercise (practice) ought to
tend. For since it is not possible to have your desire not disappointed
and your aversion free from falling into that which you would avoid,
without great and constant practice, you must know that if you allow
your desire and aversion to turn to things which are not within the
power of the will, you will neither have your desire capable of
attaining your object, nor your aversion free from t