about things internal. Are we anxious about not forming a false opinion?
No, for this is in my power. About not exerting our movements contrary
to nature? No, not even about this. When then you see a man pale, as the
physician says, judging from the complexion, this man's spleen is
disordered, that man's liver; so also say, this man's desire and
aversion are disordered, he is not in the right way, he is in a fever.
For nothing else changes the color, or causes trembling or chattering of
the teeth, or causes a man to

Sink in his knees and shift from foot to foot.
Iliad, xiii., 281.

For this reason, when Zeno was going to meet Antigonus, he was not
anxious, for Antigonus had no power over any of the things which Zeno
admired; and Zeno did not care for those things over which Antigonus had
power. But Antigonus was anxious when he was going to meet Zeno, for he
wished to please Zeno; but this was a thing external (out of his power).
But Zeno did not want to please Antigonus; for no man who is skilled in
any art wishes to please one who has no such skill.

Should I try to please you? Why? I suppose, you know the measure by
which one man is estimated by another. Have you taken pains to learn
what is a good man and what is a bad man, and how a man becomes one or
the other? Why then are you not good yourself? How, he replies, am I not
good? Because no good man laments or groans or weeps, no good man is
pale and trembles, or says, How will he receive me, how will he listen
to me? Slave, just as it pleases him. Why do you care about what belongs
to others? Is it now his fault if he receives badly what proceeds from
you? Certainly. And is it possible that a fault should be one man's, and
the evil in another? No. Why then are you anxious about that which