4
When you are going to take in hand any act, remind yourself what kind of an act it is. If you are going to bathe, place before yourself what happens in the bath: some splashing the water, others pushing against one another, others abusing one another, and some stealing: and thus with more safety you will undertake the matter, if you say to yourself, I now intend to bathe, and to maintain my will in a manner conformable to nature. And so you will do in every act: for thus if any hindrance to bathing shall happen, let this thought be ready: it was not this only that I intended, but I intended also to maintain my will in a way conformable to nature; but I shall not maintain it so, if I am vexed at what happens.
5
Men are disturbed not by the things which happen, but by the opinions about the things: for example, death is nothing terrible, for if it were, it would have seemed so to Socrates; for the opinion about death, that it is terrible, is the terrible thing. When then we are impeded or disturbed or grieved, let us never blame others, but ourselves, that is, our opinions. It is the act of an ill- instructed man to blame others for his own bad condition; it is the act of one who has begun to be instructed, to lay the blame on himself; and of one whose instruction is completed, neither to blame another, nor himself.
6
Be not elated at any advantage (excellence), which belongs to another. If a horse when he is elated should say, I am beautiful, one might endure it. But when you are elated, and say, I have a beautiful horse, you must know that you are elated at having a good horse.Upton proposes to read ἐφ’ ἱπποῦ ἀγαφῷ instead of ἐπὶ ἵππῳ ἀγαφῷ. The meaning then will be elated at something good which is in the horse. I think that he is right. What then is your own? The use of appearances. Consequently when in the use of appearances you are conformable to nature, then be elated, for then you will be elated at something good which is your own.
