you
will blame both gods and men; but if you think that only which is your
own to be your own, and if you think that what is another's, as it
really is, belongs to another, no man will ever compel you, no man will
hinder you, you will never blame any man, you will accuse no man, you
will do nothing involuntarily (against your will), no man will harm you,
you will have no enemy, for you will not suffer any harm.

If then you desire (aim at) such great things remember that you must not
(attempt to) lay hold of them with a small effort; but you must leave
alone some things entirely, and postpone others for the present. But if
you wish for these things also (such great things), and power (office)
and wealth, perhaps you will not gain even these very things (power and
wealth) because you aim also at those former things (such great things);
certainly you will fail in those things through which alone happiness
and freedom are secured. Straightway then practise saying to every harsh
appearance: You are an appearance, and in no manner what you appear to
be. Then examine it by the rules which you possess, and by this first
and chiefly, whether it relates to the things which are in our power or
to things which are not in our power; and if it relates to anything
which is not in our power, be ready to say that it does not concern you.

II.

Remember that desire contains in it the profession (hope) of obtaining
that which you desire; and the profession (hope) in aversion (turning
from a thing) is that you will not fall into that which you attempt to
avoid; and he who fails in his desire is unfortunate; and he who falls
into that which he would avoid is unhappy. If then you attempt to avoid
only the things contrary to nature which are within your power you will
not be involved in any of the things which you would avoid. But if you
attempt to avoid disease, or death, or poverty, you will be unhappy.
Take away then aversion from all things which are not in our power, and
transfer it to the things contrary to nature which are in our power. But
destroy desire completely for the present. For if you desire anything
which is not in our power, you must be unfortunate; but of the things in
our power, and which it would be good to desire, nothing yet is before
you. But employ only the power of moving towards an object and retiring
from it; and these powers indeed only slightly and with exceptions and
with remission.

III.

In everything w