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EPISTLE LXXI.

3. The archer must know what he is seeking to hit; then he must aim and control the weapon by his skill. Our plans miscarry because they have no aim. When a man does not know what harbour he is making for, no wind is the right wind. Chance must necessarily have great influence over our lives, because we live by chance. 4. It is the case with certain men, however, that they do not know that they know certain things. Just as we often go searching for those who stand beside us, so we are apt to forget that the goal of the Supreme Good lies near us.

To infer the nature of this Supreme Good, one does not need many words or any round-about discussion; it should be pointed out with the forefinger, so to speak, and not be dissipated into many parts. For what good is there in breaking it up into tiny bits, when you can say: the Supreme Good is that which is honourable?[1] Besides (and you may be still more surprised at this), that which is honourable is the only good; all other goods are alloyed and debased. 5. If you once convince yourself of this, and if you come to love virtue devotedly (for mere loving is not enough), anything that has been touched by virtue will be fraught with blessing and prosperity for you, no matter how it shall be regarded by others. Torture, if only, as you lie suffering, you are more calm in mind than your very torturer; illness, if only you curse not Fortune and yield not to the disease—in short, all those things which others regard as ills will become manageable and will end in good, if you succeed in rising above them.

Let this once be clear, that there is nothing good except that which is honourable, and all hardships will have a just title to the name of “goods,” when

  1. For a definition of honestum see Cicero, De Fin. ii. 45 ff., and Rackham’s note, explaining it as “τὸ καλόν, the morally beautiful or good.”

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