hings, you will be hindered, you will be impeded. These are the laws
which have been sent from thence (from God); these are the orders. Of
these laws a man ought to be an expositor, to these he ought to submit,
not to those of Masurius and Cassius.

* * * * *

TO THOSE WHO ARE DESIROUS OF PASSING LIFE IN TRANQUILLITY.--Remember
that not only the desire of power and of riches makes us mean and
subject to others, but even the desire of tranquillity, and of leisure,
and of travelling abroad, and of learning. For, to speak plainly,
whatever the external thing may be, the value which we set upon it
places us in subjection to others. What then is the difference between
desiring to be a senator or not desiring to be one; what is the
difference between desiring power or being content with a private
station; what is the difference between saying, I am unhappy, I have
nothing to do, but I am bound to my books as a corpse; or saying, I am
unhappy, I have no leisure for reading? For as salutations and power are
things external and independent of the will, so is a book. For what
purpose do you choose to read? Tell me. For if you only direct your
purpose to being amused or learning something, you are a silly fellow
and incapable of enduring labor. But if you refer reading to the proper
end, what else is this than a tranquil and happy life ([Greek: eusoia])?
But if reading does not secure for you a happy and tranquil life, what
is the use of it? But it does secure this, the man replies, and for this
reason I am vexed that I am deprived of it.--And what is this tranquil
and happy life, which any man can impede, I do not say Caesar or Caesar's
friend, but a crow, a piper, a fever, and thirty thousand other things?
But a tranquil and happy life contains nothing so sure as continuity and
freedom from obstacle. Now I am called to do something: I will go then
with the purpose of observing the measures (rules) which I must keep, of
acting with modesty, steadiness, without desire and aversion to things
external; and then that I may attend to men, what they say, how they are
moved; and this not with any bad disposition, or that I may have
something to blame or to ridicule; but I turn to myself, and ask if I
also commit the same faults. How then shall I cease to commit them?
Formerly I also acted wrong, but now I do not: thanks to God.

What then is the reason of this? The reason is that we have never read
for t