1.1
从祖父维鲁斯那里，我学到了良好的品性，以及克制自己的脾气。
Long · 1862From my grandfather Verus [I learned] good morals and the government
of my temper.
Chrystal · 1902I learned from my grandfather, Verus, to use good manners, and to
put restraint on anger.
1.2
从父亲的声誉与人们对他的追忆中，我学到了谦逊和刚毅的品格。
Long · 1862From the reputation and remembrance of my father, modesty and a
manly character.
Chrystal · 1902In the famous memory of my father I had a
pattern of modesty and manliness.
1.3
从母亲那里，我学到了虔敬与乐善好施；不仅不做恶事，甚至不起恶念；还有生活简朴，远离富人的习气。
Long · 1862From my mother, piety and beneficence, and abstinence, not only from
evil deeds, but even from evil thoughts; and further, simplicity in my
way of living, far removed from the habits of the rich.
Chrystal · 1902Of my mother I learned to be
pious and generous; to keep myself not only from evil deeds, but even
from evil thoughts; and to live with a simplicity which is far from
customary among the rich.
1.4
从曾祖父那里，我学到了不去上公立学校，而在家中接受良师的教育；也懂得了在这类事情上，一个人应当毫不吝惜地花钱。
Long · 1862From my great-grandfather, not to have frequented public schools,
and to have had good teachers at home, and to know that on such things
a man should spend liberally.
Chrystal · 1902I owe it to my great-grandfather that I
did not attend public lectures and discussions, but had good and able
teachers at home; and I owe him also the knowledge that for things of
this nature a man should count no expense too great.
1.5
从我的教养人那里，我学到了不偏袒竞技场上的绿队或蓝队，也不做角斗场上轻盾派或重盾派的拥趸；从他那里，我还学会了忍受劳作、需求寡少、亲手做事、不干涉他人事务、不轻易听信诽谤。
Long · 1862From my governor, to be neither of the green nor of the blue party
at the games in the Circus, nor a partisan either of the Parmularius or
the Scutarius at the gladiators’ fights; from him too I learned
endurance of labor, and to want little, and to work with my own hands,
and not to meddle with other people’s affairs, and not to be ready to
listen to slander.
Chrystal · 1902My tutor taught me not to favour either green or blue at the
chariot races, nor, in the contests of gladiators, to be a supporter
either of light or heavy armed. He taught me also to endure labour;
not to need many things; to serve myself without troubling others; not
to intermeddle in the affairs of others, and not easily to listen to
slanders against them.
1.6
从第欧根尼图斯那里，我学到了不纠缠于琐碎之事；不轻信奇迹术士和江湖骗子关于咒语、驱魔之类的说法；不养鹌鹑用于搏斗，也不沉溺于这类事情；学会忍受他人的直言；亲近哲学；先后聆听巴克斯、坦达西斯和马西亚努斯的教导；年轻时写过对话录；向往木板床和兽皮——以及希腊式训练所要求的一切。
Long · 1862From Diognetus, not to busy myself about trifling things, and not to
give credit to what was said by miracle-workers and jugglers about
incantations and the driving away of daemons and such things; and not
to breed quails [for fighting], nor to give myself up passionately to
such things; and to endure freedom of speech; and to have become
intimate with philosophy; and to have been a hearer, first of Bacchius,
then of Tandasis and Marcianus; and to have written dialogues in my
youth; and to have desired a plank bed and skin, and whatever else of
the kind belongs to the Grecian discipline.
Chrystal · 1902Of Diognetus I had the lesson not to busy myself about vain things;
not to credit the great professions of such as pretend to work
wonders, or of sorcerers about their charms, and their expelling of
Demons and the like; not to keep quails (for fighting or divination),
nor to run after such things; to suffer freedom of speech in others,
and to apply myself heartily to philosophy. Him also I must thank for
my hearing first Bacchius, then Tandasis and Marcianus; that I wrote
dialogues in my youth, and took a liking to the philosopher's pallet
and skins, and to the other things which, by the Grecian discipline,
belong to that profession.
1.7
从鲁斯提库斯那里，我得到这样的认识：我的性格需要改进和约束。他使我懂得：不要被智术师的争胜之风引入歧途；不要撰写思辨性的文章；不要做劝勉演讲的练习；不要为了炫耀自己如何自律、如何行善而当众作态；要戒除修辞、诗歌和雕琢的文风；不在家中身着外出礼服踱来踱去，以及诸如此类的做作；写信要朴实无华，就像他从西努埃萨写给我母亲的那封信一样；对言语冒犯过我、或对我做过错事的人，只要他们表现出和解的意愿，我就应当乐于平息怒气、与之重归于好；读书要精读，不能满足于粗浅的理解；不轻易附和夸夸其谈的人。我之得以认识爱比克泰德的言谈，也要归功于他——他从自己的藏书中把那些言谈传给了我。
Long · 1862From Rusticus I received the impression that my character required
improvement and discipline; and from him I learned not to be led astray
to sophistic emulation, nor to writing on speculative matters, nor to
delivering little hortatory orations, nor to showing myself off as a
man who practices much discipline, or does benevolent acts in order to
make a display; and to abstain from rhetoric, and poetry, and fine
writing; and not to walk about in the house in my outdoor dress, nor to
do other things of the kind; and to write my letters with simplicity,
like the letter which Rusticus wrote from Sinuessa to my mother; and
with respect to those who have offended me by words, or done me wrong,
to be easily disposed to be pacified and reconciled, as soon as they
have shown a readiness to be reconciled; and to read carefully, and not
to be satisfied with a superficial understanding of a book; nor hastily
to give my assent to those who talk overmuch; and I am indebted to him
for being acquainted with the discourses of Epictetus, which he
communicated to me out of his own collection.
Chrystal · 1902To Rusticus I owe my first apprehensions that my nature needed
reform and cure; and that I did not fall into the ambition of the
common Sophists, either by composing speculative writings or by
declaiming harangues of exhortation in public; further, that I never
strove to be admired by ostentation of great patience in an ascetic
life, or by display of activity and application; that I gave over the
study of rhetoric, poetry, and the graces of language; and that I did
not pace my house in my senatorial robes, or practise any similar
affectation. I observed also the simplicity of style in his letters,
particularly in that which he wrote to my mother from Sinuessa. I
learned from him to be easily appeased, and to be readily reconciled
with those who had displeased me or given cause of offence, so soon as
they inclined to make their peace; to read with care; not to rest
satisfied with a slight and superficial knowledge; nor quickly to
assent to great talkers. I have him to thank that I met with the
discourses of Epictetus, which he furnished me from his own library.
1.8
从阿波罗尼乌斯那里，我学到了意志的自由和不可动摇的坚定；除了理性之外，哪怕片刻也不旁视他物；在剧痛之中，在丧失孩子的时候，在久病之中，始终保持同一个人；他凭借活生生的榜样让我清楚看到：同一个人既可以无比刚毅，也可以温和迁就，讲授时从不烦躁易怒；我还亲眼见到这样一个人——他显然把自己讲解哲学原理的经验和才能，看作自己最微不足道的长处；从他那里，我学会了如何接受朋友给予的那种被视为「恩惠」的东西——既不为它所压折，也不漠然视之。
Long · 1862From Apollonius I learned freedom of will and undeviating steadiness
of purpose; and to look to nothing else, not even for a moment, except
to reason; and to be always the same, in sharp pains, on the occasion
of the loss of a child, and in long illness; and to see clearly in a
living example that the same man can be both most resolute and
yielding, and not peevish in giving his instruction; and to have had
before my eyes a man who clearly considered his experience and his
skill in expounding philosophical principles as the smallest of his
merits; and from him I learned how to receive from friends what are
esteemed favors, without being either humbled by them or letting them
pass unnoticed.
Chrystal · 1902From Apollonius I learned true liberty, and tenacity of purpose; to
regard nothing else, even in the smallest degree, but reason always;
and always to remain unaltered in the agonies of pain, in the losses
of children, or in long diseases. He afforded me a living example of
how the same man can, upon occasion, be most yielding and most
inflexible. He was patient in exposition; and, as might well be seen,
esteemed his fine skill and ability in teaching others the principles
of philosophy as the least of his endowments. It was from him that I
learned how to receive from friends what are thought favours without
seeming humbled by the giver or insensible to the gift.
1.9
从塞克斯图斯那里，我学到了仁厚的性情、以慈父之姿治理家庭的榜样、顺应本性生活的理念；庄重而不造作；细心关照朋友的利益；容忍无知的人，以及那些不经思考就妄下判断的人。他能够自然而然地与所有人融洽相处，与他交往比任何奉承都更令人愉快，同时他又深受与之交往者的敬重。他有一种本领：能够明智而有条理地发现并安排生活所需的原则。他从不显露愤怒或任何情绪，而是全然不被情绪所动，同时又极为深情；他可以表达赞许而不事张扬，拥有广博的学识而不炫耀。
Long · 1862From Sextus, a benevolent disposition, and the example of a family
governed in a fatherly manner, and the idea of living conformably to
nature; and gravity without affectation, and to look carefully after
the interests of friends, and to tolerate ignorant persons, and those
who form opinions without consideration: he had the power of readily
accommodating himself to all, so that intercourse with him was more
agreeable than any flattery; and at the same time he was most highly
venerated by those who associated with him: and he had the faculty both
of discovering and ordering, in an intelligent and methodical way, the
principles necessary for life; and he never showed anger or any other
passion, but was entirely free from passion, and also most
affectionate; and he could express approbation without noisy display,
and he possessed much knowledge without ostentation.
Chrystal · 1902Sextus was my pattern of a benign temper, and his family the model
of a household governed by true paternal affection, and a steadfast
purpose of living according to nature. Here I could learn to be grave
without affectation, to observe sagaciously the several dispositions
and inclinations of my friends, to tolerate the ignorant and those who
follow current opinions without examination. His conversation showed
how a man may accommodate himself to all men and to all companies; for
though companionship with him was sweeter and more pleasing than any
sort of flattery, yet he was at the same time highly respected and
reverenced. No man was ever more happy than he in comprehending,
finding out, and arranging in exact order the great maxims necessary
for the conduct of life. His example taught me to suppress even the
least appearance of anger or any other passion; but still, with all
this perfect tranquillity, to possess the tenderest and most
affectionate heart; to be apt to approve others yet without noise; to
have much learning and little ostentation.
1.10
从文法学家亚历山大那里，我学到了不吹毛求疵；当有人说出粗野的、不规范的或听起来古怪的表达时，不要以责备的口吻斥责，而是机巧地把本应使用的表达引出来——以回应、确认或共同探讨事物本身（而非字词）的方式，或以其他恰当的提示方式。
Long · 1862From Alexander the grammarian, to refrain from fault-finding, and
not in a reproachful way to chide those who uttered any barbarous or
solecistic or strange-sounding expression; but dexterously to introduce
the very expression which ought to have been used, and in the way of
answer or giving confirmation, or joining in an inquiry about the thing
itself, not about the word, or by some other fit suggestion.
Chrystal · 1902I learned from Alexander the Grammarian to avoid censuring others,
to refrain from flouting them for a barbarism, solecism, or any false
pronunciation. Rather was I dexterously to pronounce the words rightly
in my answer, confining approval or objection to the matter itself,
and avoiding discussion of the expression, or to use some other form
of courteous suggestion.
1.11
从弗龙托那里，我知道了暴君身上嫉妒、伪善和虚伪是什么样子；也知道了我们中间那些被称为「贵族」的人，往往缺乏为父般的慈爱。
Long · 1862From Fronto I learned to observe what envy and duplicity and
hypocrisy are in a tyrant, and that generally those among us who are
called Patricians are rather deficient in paternal affection.
Chrystal · 1902Fronto made me sensible how much of envy, deceit and hypocrisy
surrounds princes; and that generally those whom we account nobly born
have somehow less natural affection.
1.12
从柏拉图派学者亚历山大那里，我学到了不要动辄对人说、或在信里写「我没有空闲」，也不要惯于以「公务繁忙」为借口，推卸我们与身边之人相处时所应尽的义务。
Long · 1862From Alexander the Platonic, not frequently nor without necessity
to say to any one, or to write in a letter, that I have no leisure; nor
continually to excuse the neglect of duties required by our relation to
those with whom we live, by alleging urgent occupations.
Chrystal · 1902I learned from Alexander the Platonist not often nor without great
necessity to say, or write to any man in a letter, that I am not at
leisure; nor thus, under pretext of urgent affairs, to make a practice
of excusing myself from the duties which, according to our various
ties, we owe to those with whom we live.
1.13
从卡图卢斯那里，我学到了当朋友提出批评时不要无动于衷——哪怕他的批评毫无道理，也要设法让他恢复平日的态度；还学到了要乐于称道老师，如人们传颂多米提乌斯和阿特诺多图斯那样；以及真诚地爱我的孩子。
Long · 1862From Catulus, not to be indifferent when a friend finds fault, even
if he should find fault without reason, but to try to restore him to
his usual disposition; and to be ready to speak well of teachers, as it
is reported of Domitius and Athenodotus; and to love my children truly.
Chrystal · 1902Of Catulus I learned not to condemn any friend's expostulation
even though it were unjust, but to try to recall him to his former
disposition; to stint no praise in speaking of my masters, as is
recounted of Domitius and Athenodorus; and to love my children with
true affection.
1.14
从我的兄弟塞维鲁那里，我学到了爱亲人、爱真理、爱正义。通过他，我知道了特拉塞亚、赫尔维狄乌斯、加图、狄翁、布鲁图斯；从他那里，我获得了这样一种政治理想：人人享有同一部法律，政体以平等的权利和平等的言论自由为准则；还获得了这样一种君主政治的观念：它最尊重被治理者的自由。从他那里，我还学到了对哲学始终如一的坚定；乐于行善、随时甘于施与；怀抱美好的希望；相信自己为朋友所爱。在他身上，我看不到他对所谴责之人有任何隐瞒；他的朋友无需猜测他想要什么、不想要什么，一切都清清楚楚。
Long · 1862From my brother Severus, to love my kin, and to love truth, and to
love justice; and through him I learned to know Thrasea, Helvidius,
Cato, Dion, Brutus; and from him I received the idea of a polity in
which there is the same law for all, a polity administered with regard
to equal rights and equal freedom of speech, and the idea of a kingly
government which respects most of all the freedom of the governed; I
learned from him also consistency and undeviating steadiness in my
regard for philosophy; and a disposition to do good, and to give to
others readily, and to cherish good hopes, and to believe that I am
loved by my friends; and in him I observed no concealment of his
opinions with respect to those whom he condemned, and that his friends
had no need to conjecture what he wished or did not wish, but it was
quite plain.
Chrystal · 1902Of Severus, my brother, I learned to love my kinsmen, to love
truth, to love justice. Through him I came to know Thrasea, Helvidius,
Cato, Dion, and Brutus. He gave me my first conception of a
Commonwealth founded upon equitable laws and administered with
equality of right; and of a Monarchy whose chief concern is the
freedom of its subjects. Of him I learned likewise a constant and
harmonious devotion to Philosophy; to be ready to do good, to be
generous with all my heart. He taught me to be of good hope and
trustful of the affection of my friends. I observed in him candour in
declaring what he condemned in the conduct of others; and so frank and
open was his behaviour, that his friends might easily see without the
trouble of conjecture what he liked or disliked.
1.15
从马克西姆斯那里，我学到了自制，不为任何事物所左右；在任何境遇中、乃至在病中，都保持愉悦；在道德品格中，甜美与尊严恰当地调和；做事不抱怨。我观察到，人人都相信他怎么想就怎么说；他做任何事都绝无恶意；他从不显出惊奇或意外，从不匆忙，也不拖延；不困惑、不沮丧；从不用大笑掩饰烦恼，另一方面，也从不激动或多疑。他习惯于行善，随时准备宽恕，远离一切虚假。他给人的印象是：一个不会被引离正道的人，而不是一个被刻意塑造过的人。我还观察到，没有人会觉得被马克西姆斯轻视，也没有人敢认为自己比他更优秀。他还有一门本领：以令人愉快的方式幽默。
Long · 1862From Maximus I learned self-government, and not to be led aside by
anything; and cheerfulness in all circumstances, as well as in illness;
and a just admixture in the moral character of sweetness and dignity,
and to do what was set before me without complaining. I observed that
everybody believed that he thought as he spoke, and that in all that he
did he never had any bad intention; and he never showed amazement and
surprise, and was never in a hurry, and never put off doing a thing,
nor was perplexed nor dejected, nor did he ever laugh to disguise his
vexation, nor, on the other hand, was he ever passionate or suspicious.
He was accustomed to do acts of beneficence, and was ready to forgive,
and was free from all falsehood; and he presented the appearance of a
man who could not be diverted from right, rather than of a man who had
been improved. I observed, too, that no man could ever think that he
was despised by Maximus, or ever venture to think himself a better man.
He had also the art of being humorous in an agreeable way.
Chrystal · 1902The counsels of Maximus taught me to command myself, to judge
clearly, to be of good courage in sickness and other misfortunes, to
be moderate, gentle, yet serious in disposition, and to accomplish my
appointed task without repining. All men believed that he spoke as he
thought; and whatever he did, they knew it was done with good intent.
I never found him surprised or astonished at anything. He was never in
a hurry, never shrank from his purpose, was never at a loss or
dejected. He was no facile smiler, but neither was he passionate or
suspicious. He was ready to do good, to forgive, and to speak the
truth, and gave the impression of unperverted rectitude rather than of
a reformed character. No man could ever think himself despised by
Maximus, and no one ever ventured to think himself his superior. He
had also a good gift of humour.
1.16
在我的父亲（养父安东尼·庇护）身上，我观察到性情的温和，以及深思熟虑之后所定之事上的不可更改；对人们所谓的荣耀，他毫无虚荣；他热爱劳作、坚忍不拔；乐于倾听任何为公共福祉建言的人；对每个人按功过给予公道，毫不动摇；他凭借经验知道何时应当奋力而为，何时应当松弛休整。我观察到，他已克服对少年的全部情欲；他把自己看作不过与其他公民平等；他免除朋友陪他共餐、或在出行时必须随行的义务，而那些因故未能同行的人，总能发现他还是老样子。我还观察到，他在一切议事中仔细探询的习惯、他的坚持——从不因最初呈现的表象就满足而中止探究；他倾向于留住朋友，不轻易厌倦他们，也不滥施感情；凡事皆能知足，且心情愉快；能预见久远的事情，对最细小的事项也有安排而不事张扬；他当即制止民众的欢呼和一切奉承；对帝国治理所必需之事时刻警醒，善于管理开支，并能耐心承受因这种作风而来的指责；他对诸神不迷信，也不以礼物笼络人、讨好民众；他在一切事上都节制、坚定，从无卑下的念头或行为，也不贪慕新奇。对于生活便利之物——命运供应丰足的那些——他使用时不傲慢，也不推辞：拥有时无矫饰地享用，没有时不渴求。没有人能说他是个诡辩家、轻浮的奴才或迂腐的学究；人人都承认他是一个成熟、完美、不为谄媚所动、能管好自己和他人事务的人。此外，他敬重真正的哲学家，不责备自称哲学家的人，也不轻易被他们带偏。他谈吐随和，使人愉快而无令人生厌的做作。他合理照顾身体健康——既不贪恋生命，也不在意仪表，也不是疏忽大意，而是凭自身的注意，极少需要医术、药物或外敷疗法。他最乐于毫无妒意地成就那些拥有特殊才能之人——如雄辩、法律或伦理之才等；他给予帮助，使每个人各按功过享有声誉；他始终依循国家的制度行事，毫不做作。此外，他不喜变动，也不摇摆，而是喜欢留在同一处地方、专注于同样的事情；头疼发作之后，他立刻精神焕发地回到惯常的事务中。他的秘密不多，非常少、非常罕见，且只关乎公共事务；在公共演出、公共建筑和向民众的捐赠一类事情上，他表现出审慎和节约——因为他是着眼于应当做什么，而不是着眼于所做之事带来的名声。他不在不合时宜的时辰洗浴；不热衷造房子，不讲究饮食，不讲究衣物的质地和颜色，不讲究奴隶的美貌。他的衣服来自洛里乌姆的海滨别墅，一般来自拉努维乌姆。我们知道他对图斯库卢姆那位请求宽恕的收税人是什么态度——他的全部行为都是如此。他身上没有苛刻、没有不可化解的怨怼、没有暴烈，可以说，没有任何走到燥热极端的东西；而是像有充裕时间一样，一件件地审视万物，从容有序，有力而一贯。关于苏格拉底的那段记载可以用在他身上：他既能戒绝、也能享用那些多数人因软弱而既戒绝不了、又无法不过度享用的事物。而能够既有力量承受前者、又能对后者保持节制，正是灵魂完美而不可战胜之人的标志——他在马克西姆斯生病期间就表现出了这种品格。
Long · 1862In my father I observed mildness of temper, and unchangeable
resolution in the things which he had determined after due
deliberation; and no vain-glory in those things which men call honors;
and a love of labor and perseverance; and a readiness to listen to
those who had anything to propose for the common weal; and undeviating
firmness in giving to every man according to his deserts; and a
knowledge derived from experience of the occasions for vigorous action
and for remission. And I observed that he had overcome all passion for
boys; and he considered himself no more than any other citizen; and he
released his friends from all obligation to sup with him or to attend
him of necessity when he went abroad, and those who had failed to
accompany him, by reason of any urgent circumstances, always found him
the same. I observed, too, his habit of careful inquiry in all matters
of deliberation, and his persistency, and that he never stopped his
investigation through being satisfied with appearances which first
present themselves; and that his disposition was to keep his friends,
and not to be soon tired of them, nor yet to be extravagant in his
affection; and to be satisfied on all occasions, and cheerful; and to
foresee things a long way off, and to provide for the smallest without
display; and to check immediately popular applause and all flattery;
and to be ever watchful over the things which were necessary for the
administration of the empire, and to be a good manager of the
expenditure, and patiently to endure the blame which he got for such
conduct; and he was neither superstitious with respect to the gods, nor
did he court men by gifts or by trying to please them, or by flattering
the populace; but he showed sobriety in all things and firmness, and
never any mean thoughts or action, nor love of novelty. And the things
which conduce in any way to the commodity of life, and of which fortune
gives an abundant supply, he used without arrogance and without
excusing himself; so that when he had them, he enjoyed them without
affectation, and when he had them not, he did not want them. No one
could ever say of him that he was either a sophist or a [home-bred]
flippant slave or a pedant; but every one acknowledged him to be a man
ripe, perfect, above flattery, able to manage his own and other men’s
affairs. Besides this, he honored those who were true philosophers, and
he did not reproach those who pretended to be philosophers, nor yet was
he easily led by them. He was also easy in conversation, and he made
himself agreeable without any offensive affectation. He took a
reasonable care of his body’s health, not as one who was greatly
attached to life, nor out of regard to personal appearance, nor yet in
a careless way, but so that through his own attention he very seldom
stood in need of the physician’s art or of medicine or external
applications. He was most ready to give without envy to those who
possessed any particular faculty, such as that of eloquence or
knowledge of the law or of morals, or of anything else; and he gave
them his help, that each might enjoy reputation according to his
deserts; and he always acted conformably to the institutions of his
country, without showing any affectation of doing so. Further, he was
not fond of change nor unsteady, but he loved to stay in the same
places, and to employ himself about the same things; and after his
paroxysms of headache he came immediately fresh and vigorous to his
usual occupations. His secrets were not many, but very few and very
rare, and these only about public matters; and he showed prudence and
economy in the exhibition of the public spectacles and the construction
of public buildings, his donations to the people, and in such things,
for he was a man who looked to what ought to be done, not to the
reputation which is got by a man’s acts. He did not take the bath at
unseasonable hours; he was not fond of building houses, nor curious
about what he ate, nor about the texture and color of his clothes, nor
about the beauty of his slaves.[1] His dress came from Lorium, his
villa on the coast, and from Lanuvium generally.[2] We know how he
behaved to the toll-collector at Tusculum who asked his pardon; and
such was all his behavior. There was in him nothing harsh, nor
implacable, nor violent, nor, as one may say, anything carried to the
sweating point; but he examined all things severally, as if he had
abundance of time, and without confusion, in an orderly way, vigorously
and consistently. And that might be applied to him which is recorded of
Socrates, that he was able both to abstain from, and to enjoy, those
things which many are too weak to abstain from, and cannot enjoy
without excess. But to be strong enough both to bear the one and to be
sober in the other is the mark of a man who has a perfect and
invincible soul, such as he showed in the illness of Maximus.
Chrystal · 1902I learned from my father gentleness and undeviating constancy in
judgments formed after due reflection; not to be puffed up with glory
as men understand it; to be laborious and assiduous. He taught me to
give ready hearing to any man who offered anything tending to the
common good; to mete out impartial justice to every one; to apprehend
rightly when severity and when clemency should be used; to abstain
from all impure lusts; and to use humanity towards all men. Thus he
left his friends at liberty to sup with him or not, to go abroad with
him or not, exactly as they inclined; and they found him still the
same if some urgent business had prevented them from obeying his
commands. I learned of him accuracy and patience in council, for he
never quitted an enquiry satisfied with first impressions. I observed
his zeal to retain his friends without being fickle or over fond; his
contentment in every condition; his cheerfulness; his forethought
about very distant events; his unostentatious attention to the
smallest details; his restraint of all popular applause and
flattery. Ever watchful of the needs of the Empire, a careful steward
of the public revenue, he was tolerant of the censure of others in
affairs of that kind. He was neither a superstitious worshipper of the
Gods, nor an ambitious pleaser of men, nor studious of popularity, but
in all things sober and steadfast, well skilled in what was
honourable, never affecting novelties. As to the things which make the
ease of life, and which fortune can supply in such abundance, he used
them without pride, and yet with all freedom: enjoyed them without
affectation when they were present, and when absent he found no want
of them. No man could call him sophist, buffoon, or pedant. He was a
man of ripe experience, a full man, one who could not be flattered,
and who could govern himself as well as others. I further observed
that he honoured all who were true philosophers, without upbraiding
the rest, and without being led astray by any. His manners were easy,
his conversation delightful, but not cloying. He took regular but
moderate care of his body, neither as one over fond of life or of the
adornment of his person, nor as one who despised these things. Thus,
through his own care, he seldom needed any medicines, whether salves
or potions. It was his special merit to yield without envy to any who
had acquired any special faculty, as either eloquence, or learning in
the Law, in ancient customs, or the like; and he aided such men
strenuously, so that every one of them might be regarded and esteemed
for his special excellence. He observed carefully the ancient customs
of his forefathers, and preserved, without appearance of affectation,
the ways of his native land. He was not fickle and capricious, and
loved not change of place or employment. After his violent fits of
headache he would return fresh and vigorous to his wonted affairs. Of
secrets he had few, and these seldom, and such only as concerned
public matters. He displayed discretion and moderation in exhibiting
shows for the entertainment of the people, in his public works, in
largesses and the like; and in all those things he acted like one who
regarded only what was right and becoming in the things themselves,
and not the reputation that might follow after. He never bathed at
unseasonable hours, had no vanity in building, was never solicitous
either about his food or about the make or colour of his clothes, or
about the beauty of his servants. His dress came from Lorium--his
villa on the coast--and was of Lanuvian wool for the most part. It
is remembered how he used the tax-collector at Tusculum who asked his
pardon, and all his behaviour was of a piece with that. He was far
from being inhuman, or implacable, or violent; never doing anything
with such keenness that one could say he was sweating about it, in all
things he reasoned distinctly, as one at leisure, calmly, regularly,
resolutely, and consistently. A man might fairly apply that to him
which is recorded of Socrates: that he could both abstain from and
enjoy these things, in want whereof many show themselves weak, and, in
the possession, intemperate. To be strong in abstinence and temperate
in enjoyment, to be sober in both--these are qualities of a man of
perfect and invincible soul, as was shown in the sickness of Maximus.
1.17
我感激诸神：我有好祖辈、好父母、好姐姐、好老师、好同伴、好亲族和朋友——几乎一切皆好。我还要感激诸神：虽然我的天性若遇机会，可能会让我犯下对其中某些人的过错，但我从未被裹挟做出这种事；承蒙他们的恩典，从未出现那样的境遇凑合把我置于考验之中。也感激诸神：我没有更长时间地同祖父的姘妇一起被抚养；我保全了青春的纯洁；没有在适当的时节之前证明自己的男子气，而是甚至推迟了时间；我受教于这样一位君主和父亲——他除去我的所有骄矜，让我明白：一个人可以在宫廷中生活，而不需要卫队、绣袍、火把、雕像这类排场；一个人可以使自己非常接近平民的生活方式，而不因此在思想上更卑下、在行动上更懈怠——凡是出于公共利益、依统治者身份应当做的事，仍当尽力去做。我感谢诸神给了我这样的兄弟：他以自己的道德品格唤起我的警醒，同时以他的尊敬和亲情使我愉快；我的孩子们不愚蠢、身体无残疾；我没有在修辞、诗歌和其他研究上取得更大的进展——若我在其中见到自己有所长进，或许会深陷其中；我及时地把我那些养育过我的人安置到他们所企望的荣誉位置上，而没有用「以后再办」的希望去拖延他们——因为他们当时还年轻；我认识阿波罗尼乌斯、鲁斯提库斯、马克西姆斯；我清晰地、反复地得到关于顺应本性生活的印象——那是一种怎样的生活——所以，就取决于诸神、他们的赐予、帮助和启示而言，没有什么阻碍我立即按本性生活（尽管我因自己的过错、因没有留意诸神的告诫——几乎可以说是直接的指示——而仍做得不够）；我的身体在这样一种生活中支撑了这么久；我从未染指本尼迪克塔，也从未染指狄奥多图斯；在陷入情欲之后，我得到了治愈；虽然我常常对鲁斯提库斯发脾气，却从未做出需要后悔的事；虽然母亲注定早逝，但她的晚年与我一同度过；无论何时我想帮助处于困境中的人，或在其他场合，从没有人告诉我力有不逮；我自己也从未遭遇需要向他人索取的必要；我有这样一位妻子——如此顺从、如此深情、如此质朴；我有足够多好的老师教育我的孩子；在梦中，我得到了治病的启示——既有别的，也有针对咯血和头晕的；以及：当我倾心哲学时，没有落入任何智术师之手；我没有把时间浪费在史书作家身上，或耗费在三段论的解答上，也没有纠缠于天上显现的研究；因为这一切都需要诸神和命运的帮助。
Long · 1862To the gods I am indebted for having good grandfathers, good
parents, a good sister, good teachers, good associates, good kinsmen
and friends, nearly everything good. Further, I owe it to the gods that
I was not hurried into any offence against any of them, though I had a
disposition which, if opportunity had offered, might have led me to do
something of this kind; but, through their favor, there never was such
a concurrence of circumstances as put me to the trial. Further, I am
thankful to the gods that I was not longer brought up with my
grandfather’s concubine, and that I preserved the flower of my youth,
and that I did not make proof of my virility before the proper season,
but even deferred the time; that I was subjected to a ruler and a
father who was able to take away all pride from me, and to bring me to
the knowledge that it is possible for a man to live in a palace without
wanting either guards or embroidered dresses, or torches and statues,
and such-like show; but that it is in such a man’s power to bring
himself very near to the fashion of a private person, without being for
this reason either meaner in thought, or more remiss in action, with
respect to the things which must be done for the public interest in a
manner that befits a ruler. I thank the gods for giving me such a
brother, who was able by his moral character to rouse me to vigilance
over myself, and who at the same time pleased me by his respect and
affection; that my children have not been stupid nor deformed in body;
that I did not make more proficiency in rhetoric, poetry, and the other
studies, in which I should perhaps have been completely engaged, if I
had seen that I was making progress in them; that I made haste to place
those who brought me up in the station of honor, which they seemed to
desire, without putting them off with hope of my doing it some other
time after, because they were then still young; that I knew Apollonius,
Rusticus, Maximus; that I received clear and frequent impressions about
living according to nature, and what kind of a life that is, so that,
so far as depended on the gods, and their gifts, and help, and
inspirations, nothing hindered me from forthwith living according to
nature, though I still fall short of it through my own fault, and
through not observing the admonitions of the gods, and, I may almost
say, their direct instructions; that my body has held out so long in
such a kind of life; that I never touched either Benedicta or
Theodotus, and that, after having fallen into amatory passions, I was
cured, and though I was often out of humor with Rusticus, I never did
anything of which I had occasion to repent; that, though it was my
mother’s fate to die young, she spent the last years of her life with
me; that, whenever I wished to help any man in his need, or on any
other occasion, I was never told that I had not the means of doing it;
and that to myself the same necessity never happened, to receive
anything from another; that I have such a wife, so obedient, and so
affectionate, and so simple; that I had abundance of good masters for
my children; and that remedies have been shown to me by dreams, both
others, and against bloodspitting and giddiness …; and that, when I had
an inclination to philosophy, I did not fall into the hands of any
sophist, and that I did not waste my time on writers [of histories], or
in the resolution of syllogisms, or occupy myself about the
investigation of appearances in the heavens; for all these things
require the help of the gods and fortune.
Among the Quadi at the Granua.[3]
Chrystal · 1902To the Gods I owe it that I had good grandfathers and parents, a
good sister, good teachers, good servants, good kinsmen, and friends,
good almost all of them. I have to thank them that I never through
haste and rashness offended any of them; though my temper was such as
might have led me to it had occasion offered. But by their goodness no
such concurrence of circumstances happened as could discover my
weakness. I am further thankful that I was not longer brought up with
my grandfather's concubine, that I retained my modesty, and refrained
even longer than need have been from the pleasures of love. To the
Gods it is due that I lived under the government of such a prince and
father as could take from me all vain glory, and convince me that it
was not impossible for a prince to live in a court without guards,
gorgeous robes, torches, statues, or such pieces of state and
magnificence; but that he may reduce himself almost to the state of a
private man, and yet not become more mean or remiss in those public
affairs wherein power and authority are requisite. I thank the Gods
that I have had such a brother as by his disposition might stir me to
take care of myself, while at the same time he delighted me by his
respect and love. I thank them that my children neither wanted good
natural dispositions nor were deformed in body. I owe it to their good
guidance that I made no greater progress in rhetoric and poetry, and
in other studies which might have engrossed my mind had I found myself
successful in them. By the Gods' grace I forestalled the wishes of
those by whom I was brought up, in promoting them to the dignities
they seemed most to desire; and I did not put them off with the hope
that, since they were but young, I would do it hereafter. I owe to the
Gods that I ever knew Apollonius, Rusticus and Maximus; that I have
had occasion often and effectually to meditate with myself and enquire
what is truly the life according to Nature. And, as far as lies within
the dispensation of the Gods to give suggestion, help, or inspiration,
there is nothing to prevent my having already realized that life. I
have fallen short of it by my own fault, and because I gave no heed to
the inward monitions and almost direct instructions of the Gods, to
whom be thanks that my body hath so long endured the stress of such a
life as I have led. By their goodness I never had to do with either
Benedicta or Theodotus; and afterwards, when I fell into some foolish
passions, I was soon cured. I give thanks that, having often been
displeased with Rusticus, I never did anything to him which afterwards
I might have had occasion to repent; that, though my mother was
destined to die young, she lived with me all her latter years; that,
as often as I inclined to succour any who were either poor or had
fallen into some distress, I was never answered that there was not
ready money enough to do it, and that I myself never had need of the
like succour from another. I must be grateful, too, that I have such a
wife, so obedient, so loving, so ingenuous; that I had choice of fit
and able men to whom I might commit the education of my children. I
have received divine aids in dreams; as in particular, how I might
stay my spitting of blood and cure my vertigo; which good fortune
happily fell to me at Caieta. The Gods watched over me also when I
first applied myself to philosophy. For I fell not into the hands of
any Sophist, nor sat poring over many volumes, nor devoted myself to
solving syllogisms, or star-gazing. That all these things should so
happily fall out there was great need both for the help of fortune and
for the aid of the Gods.
IN THE COUNTRY OF THE
QUADI, BY THE GRANUA.
END OF THE FIRST BOOK.