meditations 0.0.0

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data/lib/meditations.rb

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+class Meditations
+  @@quotes = File.read(File.expand_path("lib/meditations/the_meditations_book.txt"))
+  @@quotes.gsub!("----------------------------------------------------------------------\n", "")
+  @@quotes = @@quotes.split(/\n\n/)
+  def self.all
+    @@quotes.each do |q|
+      q.gsub!("\n", "")
+      puts q
+      puts puts
+    end
+  end
+  def self.quote
+    @@quotes[rand(0..@@quotes.count)].gsub!("\n", " ")
+  end
+end

data/lib/meditations/the_meditations_book.txt

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+BOOK ONE
+
+From my grandfather Verus I learned good morals and the government
+of my temper. 
+
+From the reputation and remembrance of my father, modesty and a manly
+character. 
+
+From 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.
+
+From 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. 
+
+From my governor, to be neither of the green nor of the blue party
+at the games in the Circus, nor a partizan either of the Parmularius
+or the Scutarius at the gladiators' fights; from him too I learned
+endurance of labour, 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. 
+
+From 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. 
+
+From 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 practises 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.
+
+From 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
+favours, without being either humbled by them or letting them pass
+unnoticed. 
+
+From 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.
+
+From 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.
+
+From 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. 
+
+From 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.
+
+From 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. 
+
+From 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. 
+
+From 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.
+
+In my father I observed mildness of temper, and unchangeable resolution
+in the things which he had determined after due deliberation; and
+no vainglory in those things which men call honours; and a love of
+labour 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 honoured
+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 way 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
+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 colour of
+his clothes, nor about the beauty of his slaves. His dress came from
+Lorium, his villa on the coast, and from Lanuvium generally. We know
+how he behaved to the toll-collector at Tusculum who asked his pardon;
+and such was all his behaviour. 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. 
+
+To 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 favour, 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 honour, which they seemed to desire,
+without putting them off with hope of my doing it some 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
+humour 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. 
+
+----------------------------------------------------------------------
+
+BOOK TWO
+
+Begin the morning by saying to thyself, I shall meet with the busy-body,
+the ungrateful, arrogant, deceitful, envious, unsocial. All these
+things happen to them by reason of their ignorance of what is good
+and evil. But I who have seen the nature of the good that it is beautiful,
+and of the bad that it is ugly, and the nature of him who does wrong,
+that it is akin to me, not only of the same blood or seed, but that
+it participates in the same intelligence and the same portion of the
+divinity, I can neither be injured by any of them, for no one can
+fix on me what is ugly, nor can I be angry with my kinsman, nor hate
+him, For we are made for co-operation, like feet, like hands, like
+eyelids, like the rows of the upper and lower teeth. To act against
+one another then is contrary to nature; and it is acting against one
+another to be vexed and to turn away. 
+
+Whatever this is that I am, it is a little flesh and breath, and the
+ruling part. Throw away thy books; no longer distract thyself: it
+is not allowed; but as if thou wast now dying, despise the flesh;
+it is blood and bones and a network, a contexture of nerves, veins,
+and arteries. See the breath also, what kind of a thing it is, air,
+and not always the same, but every moment sent out and again sucked
+in. The third then is the ruling part: consider thus: Thou art an
+old man; no longer let this be a slave, no longer be pulled by the
+strings like a puppet to unsocial movements, no longer either be dissatisfied
+with thy present lot, or shrink from the future. 
+
+All that is from the gods is full of Providence. That which is from
+fortune is not separated from nature or without an interweaving and
+involution with the things which are ordered by Providence. From thence
+all things flow; and there is besides necessity, and that which is
+for the advantage of the whole universe, of which thou art a part.
+But that is good for every part of nature which the nature of the
+whole brings, and what serves to maintain this nature. Now the universe
+is preserved, as by the changes of the elements so by the changes
+of things compounded of the elements. Let these principles be enough
+for thee, let them always be fixed opinions. But cast away the thirst
+after books, that thou mayest not die murmuring, but cheerfully, truly,
+and from thy heart thankful to the gods. 
+
+Remember how long thou hast been putting off these things, and how
+often thou hast received an opportunity from the gods, and yet dost
+not use it. Thou must now at last perceive of what universe thou art
+a part, and of what administrator of the universe thy existence is
+an efflux, and that a limit of time is fixed for thee, which if thou
+dost not use for clearing away the clouds from thy mind, it will go
+and thou wilt go, and it will never return. 
+
+Every moment think steadily as a Roman and a man to do what thou hast
+in hand with perfect and simple dignity, and feeling of affection,
+and freedom, and justice; and to give thyself relief from all other
+thoughts. And thou wilt give thyself relief, if thou doest every act
+of thy life as if it were the last, laying aside all carelessness
+and passionate aversion from the commands of reason, and all hypocrisy,
+and self-love, and discontent with the portion which has been given
+to thee. Thou seest how few the things are, the which if a man lays
+hold of, he is able to live a life which flows in quiet, and is like
+the existence of the gods; for the gods on their part will require
+nothing more from him who observes these things. 
+
+Do wrong to thyself, do wrong to thyself, my soul; but thou wilt no
+longer have the opportunity of honouring thyself. Every man's life
+is sufficient. But thine is nearly finished, though thy soul reverences
+not itself but places thy felicity in the souls of others.
+
+Do the things external which fall upon thee distract thee? Give thyself
+time to learn something new and good, and cease to be whirled around.
+But then thou must also avoid being carried about the other way. For
+those too are triflers who have wearied themselves in life by their
+activity, and yet have no object to which to direct every movement,
+and, in a word, all their thoughts. 
+
+Through not observing what is in the mind of another a man has seldom
+been seen to be unhappy; but those who do not observe the movements
+of their own minds must of necessity be unhappy. 
+
+This thou must always bear in mind, what is the nature of the whole,
+and what is my nature, and how this is related to that, and what kind
+of a part it is of what kind of a whole; and that there is no one
+who hinders thee from always doing and saying the things which are
+according to the nature of which thou art a part. 
+
+Theophrastus, in his comparison of bad acts- such a comparison as
+one would make in accordance with the common notions of mankind- says,
+like a true philosopher, that the offences which are committed through
+desire are more blameable than those which are committed through anger.
+For he who is excited by anger seems to turn away from reason with
+a certain pain and unconscious contraction; but he who offends through
+desire, being overpowered by pleasure, seems to be in a manner more
+intemperate and more womanish in his offences. Rightly then, and in
+a way worthy of philosophy, he said that the offence which is committed
+with pleasure is more blameable than that which is committed with
+pain; and on the whole the one is more like a person who has been
+first wronged and through pain is compelled to be angry; but the other
+is moved by his own impulse to do wrong, being carried towards doing
+something by desire. 
+
+Since it is possible that thou mayest depart from life this very moment,
+regulate every act and thought accordingly. But to go away from among
+men, if there are gods, is not a thing to be afraid of, for the gods
+will not involve thee in evil; but if indeed they do not exist, or
+if they have no concern about human affairs, what is it to me to live
+in a universe devoid of gods or devoid of Providence? But in truth
+they do exist, and they do care for human things, and they have put
+all the means in man's power to enable him not to fall into real evils.
+And as to the rest, if there was anything evil, they would have provided
+for this also, that it should be altogether in a man's power not to
+fall into it. Now that which does not make a man worse, how can it
+make a man's life worse? But neither through ignorance, nor having
+the knowledge, but not the power to guard against or correct these
+things, is it possible that the nature of the universe has overlooked
+them; nor is it possible that it has made so great a mistake, either
+through want of power or want of skill, that good and evil should
+happen indiscriminately to the good and the bad. But death certainly,
+and life, honour and dishonour, pain and pleasure, all these things
+equally happen to good men and bad, being things which make us neither
+better nor worse. Therefore they are neither good nor evil.
+
+How quickly all things disappear, in the universe the bodies themselves,
+but in time the remembrance of them; what is the nature of all sensible
+things, and particularly those which attract with the bait of pleasure
+or terrify by pain, or are noised abroad by vapoury fame; how worthless,
+and contemptible, and sordid, and perishable, and dead they are- all
+this it is the part of the intellectual faculty to observe. To observe
+too who these are whose opinions and voices give reputation; what
+death is, and the fact that, if a man looks at it in itself, and by
+the abstractive power of reflection resolves into their parts all
+the things which present themselves to the imagination in it, he will
+then consider it to be nothing else than an operation of nature; and
+if any one is afraid of an operation of nature, he is a child. This,
+however, is not only an operation of nature, but it is also a thing
+which conduces to the purposes of nature. To observe too how man comes
+near to the deity, and by what part of him, and when this part of
+man is so disposed. 
+
+Nothing is more wretched than a man who traverses everything in a
+round, and pries into the things beneath the earth, as the poet says,
+and seeks by conjecture what is in the minds of his neighbours, without
+perceiving that it is sufficient to attend to the daemon within him,
+and to reverence it sincerely. And reverence of the daemon consists
+in keeping it pure from passion and thoughtlessness, and dissatisfaction
+with what comes from gods and men. For the things from the gods merit
+veneration for their excellence; and the things from men should be
+dear to us by reason of kinship; and sometimes even, in a manner,
+they move our pity by reason of men's ignorance of good and bad; this
+defect being not less than that which deprives us of the power of
+distinguishing things that are white and black. 
+
+Though thou shouldst be going to live three thousand years, and as
+many times ten thousand years, still remember that no man loses any
+other life than this which he now lives, nor lives any other than
+this which he now loses. The longest and shortest are thus brought
+to the same. For the present is the same to all, though that which
+perishes is not the same; and so that which is lost appears to be
+a mere moment. For a man cannot lose either the past or the future:
+for what a man has not, how can any one take this from him? These
+two things then thou must bear in mind; the one, that all things from
+eternity are of like forms and come round in a circle, and that it
+makes no difference whether a man shall see the same things during
+a hundred years or two hundred, or an infinite time; and the second,
+that the longest liver and he who will die soonest lose just the same.
+For the present is the only thing of which a man can be deprived,
+if it is true that this is the only thing which he has, and that a
+man cannot lose a thing if he has it not. 
+
+Remember that all is opinion. For what was said by the Cynic Monimus
+is manifest: and manifest too is the use of what was said, if a man
+receives what may be got out of it as far as it is true.
+
+The soul of man does violence to itself, first of all, when it becomes
+an abscess and, as it were, a tumour on the universe, so far as it
+can. For to be vexed at anything which happens is a separation of
+ourselves from nature, in some part of which the natures of all other
+things are contained. In the next place, the soul does violence to
+itself when it turns away from any man, or even moves towards him
+with the intention of injuring, such as are the souls of those who
+are angry. In the third place, the soul does violence to itself when
+it is overpowered by pleasure or by pain. Fourthly, when it plays
+a part, and does or says anything insincerely and untruly. Fifthly,
+when it allows any act of its own and any movement to be without an
+aim, and does anything thoughtlessly and without considering what
+it is, it being right that even the smallest things be done with reference
+to an end; and the end of rational animals is to follow the reason
+and the law of the most ancient city and polity. 
+
+Of human life the time is a point, and the substance is in a flux,
+and the perception dull, and the composition of the whole body subject
+to putrefaction, and the soul a whirl, and fortune hard to divine,
+and fame a thing devoid of judgement. And, to say all in a word, everything
+which belongs to the body is a stream, and what belongs to the soul
+is a dream and vapour, and life is a warfare and a stranger's sojourn,
+and after-fame is oblivion. What then is that which is able to conduct
+a man? One thing and only one, philosophy. But this consists in keeping
+the daemon within a man free from violence and unharmed, superior
+to pains and pleasures, doing nothing without purpose, nor yet falsely
+and with hypocrisy, not feeling the need of another man's doing or
+not doing anything; and besides, accepting all that happens, and all
+that is allotted, as coming from thence, wherever it is, from whence
+he himself came; and, finally, waiting for death with a cheerful mind,
+as being nothing else than a dissolution of the elements of which
+every living being is compounded. But if there is no harm to the elements
+themselves in each continually changing into another, why should a
+man have any apprehension about the change and dissolution of all
+the elements? For it is according to nature, and nothing is evil which
+is according to nature. 
+
+This in Carnuntum. 
+
+----------------------------------------------------------------------
+
+BOOK THREE
+
+We ught to consider not only that our life is daily wasting away
+and a smaller part of it is left, but another thing also must be taken
+into the account, that if a man should live longer, it is quite uncertain
+whether the understanding will still continue sufficient for the comprehension
+of things, and retain the power of contemplation which strives to
+acquire the knowledge of the divine and the human. For if he shall
+begin to fall into dotage, perspiration and nutrition and imagination
+and appetite, and whatever else there is of the kind, will not fail;
+but the power of making use of ourselves, and filling up the measure
+of our duty, and clearly separating all appearances, and considering
+whether a man should now depart from life, and whatever else of the
+kind absolutely requires a disciplined reason, all this is already
+extinguished. We must make haste then, not only because we are daily
+nearer to death, but also because the conception of things and the
+understanding of them cease first. 
+
+We ought to observe also that even the things which follow after the
+things which are produced according to nature contain something pleasing
+and attractive. For instance, when bread is baked some parts are split
+at the surface, and these parts which thus open, and have a certain
+fashion contrary to the purpose of the baker's art, are beautiful
+in a manner, and in a peculiar way excite a desire for eating. And
+again, figs, when they are quite ripe, gape open; and in the ripe
+olives the very circumstance of their being near to rottenness adds
+a peculiar beauty to the fruit. And the ears of corn bending down,
+and the lion's eyebrows, and the foam which flows from the mouth of
+wild boars, and many other things- though they are far from being
+beautiful, if a man should examine them severally- still, because
+they are consequent upon the things which are formed by nature, help
+to adorn them, and they please the mind; so that if a man should have
+a feeling and deeper insight with respect to the things which are
+produced in the universe, there is hardly one of those which follow
+by way of consequence which will not seem to him to be in a manner
+disposed so as to give pleasure. And so he will see even the real
+gaping jaws of wild beasts with no less pleasure than those which
+painters and sculptors show by imitation; and in an old woman and
+an old man he will be able to see a certain maturity and comeliness;
+and the attractive loveliness of young persons he will be able to
+look on with chaste eyes; and many such things will present themselves,
+not pleasing to every man, but to him only who has become truly familiar
+with nature and her works. 
+
+Hippocrates after curing many diseases himself fell sick and died.
+The Chaldaei foretold the deaths of many, and then fate caught them
+too. Alexander, and Pompeius, and Caius Caesar, after so often completely
+destroying whole cities, and in battle cutting to pieces many ten
+thousands of cavalry and infantry, themselves too at last departed
+from life. Heraclitus, after so many speculations on the conflagration
+of the universe, was filled with water internally and died smeared
+all over with mud. And lice destroyed Democritus; and other lice killed
+Socrates. What means all this? Thou hast embarked, thou hast made
+the voyage, thou art come to shore; get out. If indeed to another
+life, there is no want of gods, not even there. But if to a state
+without sensation, thou wilt cease to be held by pains and pleasures,
+and to be a slave to the vessel, which is as much inferior as that
+which serves it is superior: for the one is intelligence and deity;
+the other is earth and corruption. 
+
+Do not waste the remainder of thy life in thoughts about others, when
+thou dost not refer thy thoughts to some object of common utility.
+For thou losest the opportunity of doing something else when thou
+hast such thoughts as these, What is such a person doing, and why,
+and what is he saying, and what is he thinking of, and what is he
+contriving, and whatever else of the kind makes us wander away from
+the observation of our own ruling power. We ought then to check in
+the series of our thoughts everything that is without a purpose and
+useless, but most of all the over-curious feeling and the malignant;
+and a man should use himself to think of those things only about which
+if one should suddenly ask, What hast thou now in thy thoughts? With
+perfect openness thou mightest, immediately answer, This or That;
+so that from thy words it should be plain that everything in thee
+is simple and benevolent, and such as befits a social animal, and
+one that cares not for thoughts about pleasure or sensual enjoyments
+at all, nor has any rivalry or envy and suspicion, or anything else
+for which thou wouldst blush if thou shouldst say that thou hadst
+it in thy mind. For the man who is such and no longer delays being
+among the number of the best, is like a priest and minister of the
+gods, using too the deity which is planted within him, which makes
+the man uncontaminated by pleasure, unharmed by any pain, untouched
+by any insult, feeling no wrong, a fighter in the noblest fight, one
+who cannot be overpowered by any passion, dyed deep with justice,
+accepting with all his soul everything which happens and is assigned
+to him as his portion; and not often, nor yet without great necessity
+and for the general interest, imagining what another says, or does,
+or thinks. For it is only what belongs to himself that he makes the
+matter for his activity; and he constantly thinks of that which is
+allotted to himself out of the sum total of things, and he makes his
+own acts fair, and he is persuaded that his own portion is good. For
+the lot which is assigned to each man is carried along with him and
+carries him along with it. And he remembers also that every rational
+animal is his kinsman, and that to care for all men is according to
+man's nature; and a man should hold on to the opinion not of all,
+but of those only who confessedly live according to nature. But as
+to those who live not so, he always bears in mind what kind of men
+they are both at home and from home, both by night and by day, and
+what they are, and with what men they live an impure life. Accordingly,
+he does not value at all the praise which comes from such men, since
+they are not even satisfied with themselves. 
+
+Labour not unwillingly, nor without regard to the common interest,
+nor without due consideration, nor with distraction; nor let studied
+ornament set off thy thoughts, and be not either a man of many words,
+or busy about too many things. And further, let the deity which is
+in thee be the guardian of a living being, manly and of ripe age,
+and engaged in matter political, and a Roman, and a ruler, who has
+taken his post like a man waiting for the signal which summons him
+from life, and ready to go, having need neither of oath nor of any
+man's testimony. Be cheerful also, and seek not external help nor
+the tranquility which others give. A man then must stand erect, not
+be kept erect by others. 
+
+If thou findest in human life anything better than justice, truth,
+temperance, fortitude, and, in a word, anything better than thy own
+mind's self-satisfaction in the things which it enables thee to do
+according to right reason, and in the condition that is assigned to
+thee without thy own choice; if, I say, thou seest anything better
+than this, turn to it with all thy soul, and enjoy that which thou
+hast found to be the best. But if nothing appears to be better than
+the deity which is planted in thee, which has subjected to itself
+all thy appetites, and carefully examines all the impressions, and,
+as Socrates said, has detached itself from the persuasions of sense,
+and has submitted itself to the gods, and cares for mankind; if thou
+findest everything else smaller and of less value than this, give
+place to nothing else, for if thou dost once diverge and incline to
+it, thou wilt no longer without distraction be able to give the preference
+to that good thing which is thy proper possession and thy own; for
+it is not right that anything of any other kind, such as praise from
+the many, or power, or enjoyment of pleasure, should come into competition
+with that which is rationally and politically or practically good.
+All these things, even though they may seem to adapt themselves to
+the better things in a small degree, obtain the superiority all at
+once, and carry us away. But do thou, I say, simply and freely choose
+the better, and hold to it.- But that which is useful is the better.-
+Well then, if it is useful to thee as a rational being, keep to it;
+but if it is only useful to thee as an animal, say so, and maintain
+thy judgement without arrogance: only take care that thou makest the
+inquiry by a sure method. 
+
+Never value anything as profitable to thyself which shall compel thee
+to break thy promise, to lose thy self-respect, to hate any man, to
+suspect, to curse, to act the hypocrite, to desire anything which
+needs walls and curtains: for he who has preferred to everything intelligence
+and daemon and the worship of its excellence, acts no tragic part,
+does not groan, will not need either solitude or much company; and,
+what is chief of all, he will live without either pursuing or flying
+from death; but whether for a longer or a shorter time he shall have
+the soul inclosed in the body, he cares not at all: for even if he
+must depart immediately, he will go as readily as if he were going
+to do anything else which can be done with decency and order; taking
+care of this only all through life, that his thoughts turn not away
+from anything which belongs to an intelligent animal and a member
+of a civil community. 
+
+In the mind of one who is chastened and purified thou wilt find no
+corrupt matter, nor impurity, nor any sore skinned over. Nor is his
+life incomplete when fate overtakes him, as one may say of an actor
+who leaves the stage before ending and finishing the play. Besides,
+there is in him nothing servile, nor affected, nor too closely bound
+to other things, nor yet detached from other things, nothing worthy
+of blame, nothing which seeks a hiding-place. 
+
+Reverence the faculty which produces opinion. On this faculty it entirely
+depends whether there shall exist in thy ruling part any opinion inconsistent
+with nature and the constitution of the rational animal. And this
+faculty promises freedom from hasty judgement, and friendship towards
+men, and obedience to the gods. 
+
+Throwing away then all things, hold to these only which are few; and
+besides bear in mind that every man lives only this present time,
+which is an indivisible point, and that all the rest of his life is
+either past or it is uncertain. Short then is the time which every
+man lives, and small the nook of the earth where he lives; and short
+too the longest posthumous fame, and even this only continued by a
+succession of poor human beings, who will very soon die, and who know
+not even themselves, much less him who died long ago. 
+
+To the aids which have been mentioned let this one still be added:-
+Make for thyself a definition or description of the thing which is
+presented to thee, so as to see distinctly what kind of a thing it
+is in its substance, in its nudity, in its complete entirety, and
+tell thyself its proper name, and the names of the things of which
+it has been compounded, and into which it will be resolved. For nothing
+is so productive of elevation of mind as to be able to examine methodically
+and truly every object which is presented to thee in life, and always
+to look at things so as to see at the same time what kind of universe
+this is, and what kind of use everything performs in it, and what
+value everything has with reference to the whole, and what with reference
+to man, who is a citizen of the highest city, of which all other cities
+are like families; what each thing is, and of what it is composed,
+and how long it is the nature of this thing to endure which now makes
+an impression on me, and what virtue I have need of with respect to
+it, such as gentleness, manliness, truth, fidelity, simplicity, contentment,
+and the rest. Wherefore, on every occasion a man should say: this
+comes from God; and this is according to the apportionment and spinning
+of the thread of destiny, and such-like coincidence and chance; and
+this is from one of the same stock, and a kinsman and partner, one
+who knows not however what is according to his nature. But I know;
+for this reason I behave towards him according to the natural law
+of fellowship with benevolence and justice. At the same time however
+in things indifferent I attempt to ascertain the value of each.
+
+If thou workest at that which is before thee, following right reason
+seriously, vigorously, calmly, without allowing anything else to distract
+thee, but keeping thy divine part pure, as if thou shouldst be bound
+to give it back immediately; if thou holdest to this, expecting nothing,
+fearing nothing, but satisfied with thy present activity according
+to nature, and with heroic truth in every word and sound which thou
+utterest, thou wilt live happy. And there is no man who is able to
+prevent this. 
+
+As physicians have always their instruments and knives ready for cases
+which suddenly require their skill, so do thou have principles ready
+for the understanding of things divine and human, and for doing everything,
+even the smallest, with a recollection of the bond which unites the
+divine and human to one another. For neither wilt thou do anything
+well which pertains to man without at the same time having a reference
+to things divine; nor the contrary. 
+
+No longer wander at hazard; for neither wilt thou read thy own memoirs,
+nor the acts of the ancient Romans and Hellenes, and the selections
+from books which thou wast reserving for thy old age. Hasten then
+to the end which thou hast before thee, and throwing away idle hopes,
+come to thy own aid, if thou carest at all for thyself, while it is
+in thy power. 
+
+They know not how many things are signified by the words stealing,
+sowing, buying, keeping quiet, seeing what ought to be done; for this
+is not effected by the eyes, but by another kind of vision.
+
+Body, soul, intelligence: to the body belong sensations, to the soul
+appetites, to the intelligence principles. To receive the impressions
+of forms by means of appearances belongs even to animals; to be pulled
+by the strings of desire belongs both to wild beasts and to men who
+have made themselves into women, and to a Phalaris and a Nero: and
+to have the intelligence that guides to the things which appear suitable
+belongs also to those who do not believe in the gods, and who betray
+their country, and do their impure deeds when they have shut the doors.
+If then everything else is common to all that I have mentioned, there
+remains that which is peculiar to the good man, to be pleased and
+content with what happens, and with the thread which is spun for him;
+and not to defile the divinity which is planted in his breast, nor
+disturb it by a crowd of images, but to preserve it tranquil, following
+it obediently as a god, neither saying anything contrary to the truth,
+nor doing anything contrary to justice. And if all men refuse to believe
+that he lives a simple, modest, and contented life, he is neither
+angry with any of them, nor does he deviate from the way which leads
+to the end of life, to which a man ought to come pure, tranquil, ready
+to depart, and without any compulsion perfectly reconciled to his
+lot. 
+
+----------------------------------------------------------------------
+
+BOOK FOUR
+
+That which rules within, when it is according to nature, is so affected
+with respect to the events which happen, that it always easily adapts
+itself to that which is and is presented to it. For it requires no
+definite material, but it moves towards its purpose, under certain
+conditions however; and it makes a material for itself out of that
+which opposes it, as fire lays hold of what falls into it, by which
+a small light would have been extinguished: but when the fire is strong,
+it soon appropriates to itself the matter which is heaped on it, and
+consumes it, and rises higher by means of this very material.
+
+Let no act be done without a purpose, nor otherwise than according
+to the perfect principles of art. 
+
+Men seek retreats for themselves, houses in the country, sea-shores,
+and mountains; and thou too art wont to desire such things very much.
+But this is altogether a mark of the most common sort of men, for
+it is in thy power whenever thou shalt choose to retire into thyself.
+For nowhere either with more quiet or more freedom from trouble does
+a man retire than into his own soul, particularly when he has within
+him such thoughts that by looking into them he is immediately in perfect
+tranquility; and I affirm that tranquility is nothing else than the
+good ordering of the mind. Constantly then give to thyself this retreat,
+and renew thyself; and let thy principles be brief and fundamental,
+which, as soon as thou shalt recur to them, will be sufficient to
+cleanse the soul completely, and to send thee back free from all discontent
+with the things to which thou returnest. For with what art thou discontented?
+With the badness of men? Recall to thy mind this conclusion, that
+rational animals exist for one another, and that to endure is a part
+of justice, and that men do wrong involuntarily; and consider how
+many already, after mutual enmity, suspicion, hatred, and fighting,
+have been stretched dead, reduced to ashes; and be quiet at last.-
+But perhaps thou art dissatisfied with that which is assigned to thee
+out of the universe.- Recall to thy recollection this alternative;
+either there is providence or atoms, fortuitous concurrence of things;
+or remember the arguments by which it has been proved that the world
+is a kind of political community, and be quiet at last.- But perhaps
+corporeal things will still fasten upon thee.- Consider then further
+that the mind mingles not with the breath, whether moving gently or
+violently, when it has once drawn itself apart and discovered its
+own power, and think also of all that thou hast heard and assented
+to about pain and pleasure, and be quiet at last.- But perhaps the
+desire of the thing called fame will torment thee.- See how soon everything
+is forgotten, and look at the chaos of infinite time on each side
+of the present, and the emptiness of applause, and the changeableness
+and want of judgement in those who pretend to give praise, and the
+narrowness of the space within which it is circumscribed, and be quiet
+at last. For the whole earth is a point, and how small a nook in it
+is this thy dwelling, and how few are there in it, and what kind of
+people are they who will praise thee. 
+
+This then remains: Remember to retire into this little territory of
+thy own, and above all do not distract or strain thyself, but be free,
+and look at things as a man, as a human being, as a citizen, as a
+mortal. But among the things readiest to thy hand to which thou shalt
+turn, let there be these, which are two. One is that things do not
+touch the soul, for they are external and remain immovable; but our
+perturbations come only from the opinion which is within. The other
+is that all these things, which thou seest, change immediately and
+will no longer be; and constantly bear in mind how many of these changes
+thou hast already witnessed. The universe is transformation: life
+is opinion. 
+
+If our intellectual part is common, the reason also, in respect of
+which we are rational beings, is common: if this is so, common also
+is the reason which commands us what to do, and what not to do; if
+this is so, there is a common law also; if this is so, we are fellow-citizens;
+if this is so, we are members of some political community; if this
+is so, the world is in a manner a state. For of what other common
+political community will any one say that the whole human race are
+members? And from thence, from this common political community comes
+also our very intellectual faculty and reasoning faculty and our capacity
+for law; or whence do they come? For as my earthly part is a portion
+given to me from certain earth, and that which is watery from another
+element, and that which is hot and fiery from some peculiar source
+(for nothing comes out of that which is nothing, as nothing also returns
+to non-existence), so also the intellectual part comes from some source.
+
+Death is such as generation is, a mystery of nature; a composition
+out of the same elements, and a decomposition into the same; and altogether
+not a thing of which any man should be ashamed, for it is not contrary
+to the nature of a reasonable animal, and not contrary to the reason
+of our constitution. 
+
+It is natural that these things should be done by such persons, it
+is a matter of necessity; and if a man will not have it so, he will
+not allow the fig-tree to have juice. But by all means bear this in
+mind, that within a very short time both thou and he will be dead;
+and soon not even your names will be left behind. 
+
+Take away thy opinion, and then there is taken away the complaint,
+"I have been harmed." Take away the complaint, "I have been harmed,"
+and the harm is taken away. 
+
+That which does not make a man worse than he was, also does not make
+his life worse, nor does it harm him either from without or from within.
+
+The nature of that which is universally useful has been compelled
+to do this. 
+
+Consider that everything which happens, happens justly, and if thou
+observest carefully, thou wilt find it to be so. I do not say only
+with respect to the continuity of the series of things, but with respect
+to what is just, and as if it were done by one who assigns to each
+thing its value. Observe then as thou hast begun; and whatever thou
+doest, do it in conjunction with this, the being good, and in the
+sense in which a man is properly understood to be good. Keep to this
+in every action. 
+
+Do not have such an opinion of things as he has who does thee wrong,
+or such as he wishes thee to have, but look at them as they are in
+truth. 
+
+A man should always have these two rules in readiness; the one, to
+do only whatever the reason of the ruling and legislating faculty
+may suggest for the use of men; the other, to change thy opinion,
+if there is any one at hand who sets thee right and moves thee from
+any opinion. But this change of opinion must proceed only from a certain
+persuasion, as of what is just or of common advantage, and the like,
+not because it appears pleasant or brings reputation. 
+
+Hast thou reason? I have.- Why then dost not thou use it? For if this
+does its own work, what else dost thou wish? 
+
+Thou hast existed as a part. Thou shalt disappear in that which produced
+thee; but rather thou shalt be received back into its seminal principle
+by transmutation. 
+
+Many grains of frankincense on the same altar: one falls before, another
+falls after; but it makes no difference. 
+
+Within ten days thou wilt seem a god to those to whom thou art now
+a beast and an ape, if thou wilt return to thy principles and the
+worship of reason. 
+
+Do not act as if thou wert going to live ten thousand years. Death
+hangs over thee. While thou livest, while it is in thy power, be good.
+
+How much trouble he avoids who does not look to see what his neighbour
+says or does or thinks, but only to what he does himself, that it
+may be just and pure; or as Agathon says, look not round at the depraved
+morals of others, but run straight along the line without deviating
+from it. 
+
+He who has a vehement desire for posthumous fame does not consider
+that every one of those who remember him will himself also die very
+soon; then again also they who have succeeded them, until the whole
+remembrance shall have been extinguished as it is transmitted through
+men who foolishly admire and perish. But suppose that those who will
+remember are even immortal, and that the remembrance will be immortal,
+what then is this to thee? And I say not what is it to the dead, but
+what is it to the living? What is praise except indeed so far as it
+has a certain utility? For thou now rejectest unseasonably the gift
+of nature, clinging to something else... 
+
+Everything which is in any way beautiful is beautiful in itself, and
+terminates in itself, not having praise as part of itself. Neither
+worse then nor better is a thing made by being praised. I affirm this
+also of the things which are called beautiful by the vulgar, for example,
+material things and works of art. That which is really beautiful has
+no need of anything; not more than law, not more than truth, not more
+than benevolence or modesty. Which of these things is beautiful because
+it is praised, or spoiled by being blamed? Is such a thing as an emerald
+made worse than it was, if it is not praised? Or gold, ivory, purple,
+a lyre, a little knife, a flower, a shrub? 
+
+If souls continue to exist, how does the air contain them from eternity?-
+But how does the earth contain the bodies of those who have been buried
+from time so remote? For as here the mutation of these bodies after
+a certain continuance, whatever it may be, and their dissolution make
+room for other dead bodies; so the souls which are removed into the
+air after subsisting for some time are transmuted and diffused, and
+assume a fiery nature by being received into the seminal intelligence
+of the universe, and in this way make room for the fresh souls which
+come to dwell there. And this is the answer which a man might give
+on the hypothesis of souls continuing to exist. But we must not only
+think of the number of bodies which are thus buried, but also of the
+number of animals which are daily eaten by us and the other animals.
+For what a number is consumed, and thus in a manner buried in the
+bodies of those who feed on them! And nevertheless this earth receives
+them by reason of the changes of these bodies into blood, and the
+transformations into the aerial or the fiery element. 
+
+What is the investigation into the truth in this matter? The division
+into that which is material and that which is the cause of form, the
+formal. 
+
+Do not be whirled about, but in every movement have respect to justice,
+and on the occasion of every impression maintain the faculty of comprehension
+or understanding. 
+
+Everything harmonizes with me, which is harmonious to thee, O Universe.
+Nothing for me is too early nor too late, which is in due time for
+thee. Everything is fruit to me which thy seasons bring, O Nature:
+from thee are all things, in thee are all things, to thee all things
+return. The poet says, Dear city of Cecrops; and wilt not thou say,
+Dear city of Zeus? 
+
+Occupy thyself with few things, says the philosopher, if thou wouldst
+be tranquil.- But consider if it would not be better to say, Do what
+is necessary, and whatever the reason of the animal which is naturally
+social requires, and as it requires. For this brings not only the
+tranquility which comes from doing well, but also that which comes
+from doing few things. For the greatest part of what we say and do
+being unnecessary, if a man takes this away, he will have more leisure
+and less uneasiness. Accordingly on every occasion a man should ask
+himself, Is this one of the unnecessary things? Now a man should take
+away not only unnecessary acts, but also, unnecessary thoughts, for
+thus superfluous acts will not follow after. 
+
+Try how the life of the good man suits thee, the life of him who is
+satisfied with his portion out of the whole, and satisfied with his
+own just acts and benevolent disposition. 
+
+Hast thou seen those things? Look also at these. Do not disturb thyself.
+Make thyself all simplicity. Does any one do wrong? It is to himself
+that he does the wrong. Has anything happened to thee? Well; out of
+the universe from the beginning everything which happens has been
+apportioned and spun out to thee. In a word, thy life is short. Thou
+must turn to profit the present by the aid of reason and justice.
+Be sober in thy relaxation. 
+
+Either it is a well-arranged universe or a chaos huddled together,
+but still a universe. But can a certain order subsist in thee, and
+disorder in the All? And this too when all things are so separated
+and diffused and sympathetic. 
+
+A black character, a womanish character, a stubborn character, bestial,
+childish, animal, stupid, counterfeit, scurrilous, fraudulent, tyrannical.
+
+If he is a stranger to the universe who does not know what is in it,
+no less is he a stranger who does not know what is going on in it.
+He is a runaway, who flies from social reason; he is blind, who shuts
+the eyes of the understanding; he is poor, who has need of another,
+and has not from himself all things which are useful for life. He
+is an abscess on the universe who withdraws and separates himself
+from the reason of our common nature through being displeased with
+the things which happen, for the same nature produces this, and has
+produced thee too: he is a piece rent asunder from the state, who
+tears his own soul from that of reasonable animals, which is one.
+
+The one is a philosopher without a tunic, and the other without a
+book: here is another half naked: Bread I have not, he says, and I
+abide by reason.- And I do not get the means of living out of my learning,
+and I abide by my reason. 
+
+Love the art, poor as it may be, which thou hast learned, and be content
+with it; and pass through the rest of life like one who has intrusted
+to the gods with his whole soul all that he has, making thyself neither
+the tyrant nor the slave of any man. 
+
+Consider, for example, the times of Vespasian. Thou wilt see all these
+things, people marrying, bringing up children, sick, dying, warring,
+feasting, trafficking, cultivating the ground, flattering, obstinately
+arrogant, suspecting, plotting, wishing for some to die, grumbling
+about the present, loving, heaping up treasure, desiring counsulship,
+kingly power. Well then, that life of these people no longer exists
+at all. Again, remove to the times of Trajan. Again, all is the same.
+Their life too is gone. In like manner view also the other epochs
+of time and of whole nations, and see how many after great efforts
+soon fell and were resolved into the elements. But chiefly thou shouldst
+think of those whom thou hast thyself known distracting themselves
+about idle things, neglecting to do what was in accordance with their
+proper constitution, and to hold firmly to this and to be content
+with it. And herein it is necessary to remember that the attention
+given to everything has its proper value and proportion. For thus
+thou wilt not be dissatisfied, if thou appliest thyself to smaller
+matters no further than is fit. 
+
+The words which were formerly familiar are now antiquated: so also
+the names of those who were famed of old, are now in a manner antiquated,
+Camillus, Caeso, Volesus, Leonnatus, and a little after also Scipio
+and Cato, then Augustus, then also Hadrian and Antoninus. For all
+things soon pass away and become a mere tale, and complete oblivion
+soon buries them. And I say this of those who have shone in a wondrous
+way. For the rest, as soon as they have breathed out their breath,
+they are gone, and no man speaks of them. And, to conclude the matter,
+what is even an eternal remembrance? A mere nothing. What then is
+that about which we ought to employ our serious pains? This one thing,
+thoughts just, and acts social, and words which never lie, and a disposition
+which gladly accepts all that happens, as necessary, as usual, as
+flowing from a principle and source of the same kind. 
+
+Willingly give thyself up to Clotho, one of the Fates, allowing her
+to spin thy thread into whatever things she pleases. 
+
+Everything is only for a day, both that which remembers and that which
+is remembered. 
+
+Observe constantly that all things take place by change, and accustom
+thyself to consider that the nature of the Universe loves nothing
+so much as to change the things which are and to make new things like
+them. For everything that exists is in a manner the seed of that which
+will be. But thou art thinking only of seeds which are cast into the
+earth or into a womb: but this is a very vulgar notion. 
+
+Thou wilt soon die, and thou art not yet simple, not free from perturbations,
+nor without suspicion of being hurt by external things, nor kindly
+disposed towards all; nor dost thou yet place wisdom only in acting
+justly. 
+
+Examine men's ruling principles, even those of the wise, what kind
+of things they avoid, and what kind they pursue. 
+
+What is evil to thee does not subsist in the ruling principle of another;
+nor yet in any turning and mutation of thy corporeal covering. Where
+is it then? It is in that part of thee in which subsists the power
+of forming opinions about evils. Let this power then not form such
+opinions, and all is well. And if that which is nearest to it, the
+poor body, is burnt, filled with matter and rottenness, nevertheless
+let the part which forms opinions about these things be quiet, that
+is, let it judge that nothing is either bad or good which can happen
+equally to the bad man and the good. For that which happens equally
+to him who lives contrary to nature and to him who lives according
+to nature, is neither according to nature nor contrary to nature.
+
+Constantly regard the universe as one living being, having one substance
+and one soul; and observe how all things have reference to one perception,
+the perception of this one living being; and how all things act with
+one movement; and how all things are the cooperating causes of all
+things which exist; observe too the continuous spinning of the thread
+and the contexture of the web. 
+
+Thou art a little soul bearing about a corpse, as Epictetus used to
+say. 
+
+It is no evil for things to undergo change, and no good for things
+to subsist in consequence of change. 
+
+Time is like a river made up of the events which happen, and a violent
+stream; for as soon as a thing has been seen, it is carried away,
+and another comes in its place, and this will be carried away too.
+
+Everything which happens is as familiar and well known as the rose
+in spring and the fruit in summer; for such is disease, and death,
+and calumny, and treachery, and whatever else delights fools or vexes
+them. 
+
+In the series of things those which follow are always aptly fitted
+to those which have gone before; for this series is not like a mere
+enumeration of disjointed things, which has only a necessary sequence,
+but it is a rational connection: and as all existing things are arranged
+together harmoniously, so the things which come into existence exhibit
+no mere succession, but a certain wonderful relationship.
+
+Always remember the saying of Heraclitus, that the death of earth
+is to become water, and the death of water is to become air, and the
+death of air is to become fire, and reversely. And think too of him
+who forgets whither the way leads, and that men quarrel with that
+with which they are most constantly in communion, the reason which
+governs the universe; and the things which daily meet with seem to
+them strange: and consider that we ought not to act and speak as if
+we were asleep, for even in sleep we seem to act and speak; and that
+we ought not, like children who learn from their parents, simply to
+act and speak as we have been taught. 
+
+If any god told thee that thou shalt die to-morrow, or certainly on
+the day after to-morrow, thou wouldst not care much whether it was
+on the third day or on the morrow, unless thou wast in the highest
+degree mean-spirited- for how small is the difference?- So think it
+no great thing to die after as many years as thou canst name rather
+than to-morrow. 
+
+Think continually how many physicians are dead after often contracting
+their eyebrows over the sick; and how many astrologers after predicting
+with great pretensions the deaths of others; and how many philosophers
+after endless discourses on death or immortality; how many heroes
+after killing thousands; and how many tyrants who have used their
+power over men's lives with terrible insolence as if they were immortal;
+and how many cities are entirely dead, so to speak, Helice and Pompeii
+and Herculaneum, and others innumerable. Add to the reckoning all
+whom thou hast known, one after another. One man after burying another
+has been laid out dead, and another buries him: and all this in a
+short time. To conclude, always observe how ephemeral and worthless
+human things are, and what was yesterday a little mucus to-morrow
+will be a mummy or ashes. Pass then through this little space of time
+conformably to nature, and end thy journey in content, just as an
+olive falls off when it is ripe, blessing nature who produced it,
+and thanking the tree on which it grew. 
+
+Be like the promontory against which the waves continually break,
+but it stands firm and tames the fury of the water around it.
+
+Unhappy am I because this has happened to me.- Not so, but happy am
+I, though this has happened to me, because I continue free from pain,
+neither crushed by the present nor fearing the future. For such a
+thing as this might have happened to every man; but every man would
+not have continued free from pain on such an occasion. Why then is
+that rather a misfortune than this a good fortune? And dost thou in
+all cases call that a man's misfortune, which is not a deviation from
+man's nature? And does a thing seem to thee to be a deviation from
+man's nature, when it is not contrary to the will of man's nature?
+Well, thou knowest the will of nature. Will then this which has happened
+prevent thee from being just, magnanimous, temperate, prudent, secure
+against inconsiderate opinions and falsehood; will it prevent thee
+from having modesty, freedom, and everything else, by the presence
+of which man's nature obtains all that is its own? Remember too on
+every occasion which leads thee to vexation to apply this principle:
+not that this is a misfortune, but that to bear it nobly is good fortune.
+
+It is a vulgar, but still a useful help towards contempt of death,
+to pass in review those who have tenaciously stuck to life. What more
+then have they gained than those who have died early? Certainly they
+lie in their tombs somewhere at last, Cadicianus, Fabius, Julianus,
+Lepidus, or any one else like them, who have carried out many to be
+buried, and then were carried out themselves. Altogether the interval
+is small between birth and death; and consider with how much trouble,
+and in company with what sort of people and in what a feeble body
+this interval is laboriously passed. Do not then consider life a thing
+of any value. For look to the immensity of time behind thee, and to
+the time which is before thee, another boundless space. In this infinity
+then what is the difference between him who lives three days and him
+who lives three generations? 
+
+Always run to the short way; and the short way is the natural: accordingly
+say and do everything in conformity with the soundest reason. For
+such a purpose frees a man from trouble, and warfare, and all artifice
+and ostentatious display. 
+
+----------------------------------------------------------------------
+
+BOOK FIVE
+
+In he morning when thou risest unwillingly, let this thought be present-
+I am rising to the work of a human being. Why then am I dissatisfied
+if I am going to do the things for which I exist and for which I was
+brought into the world? Or have I been made for this, to lie in the
+bed-clothes and keep myself warm?- But this is more pleasant.- Dost
+thou exist then to take thy pleasure, and not at all for action or
+exertion? Dost thou not see the little plants, the little birds, the
+ants, the spiders, the bees working together to put in order their
+several parts of the universe? And art thou unwilling to do the work
+of a human being, and dost thou not make haste to do that which is
+according to thy nature?- But it is necessary to take rest also.-
+It is necessary: however nature has fixed bounds to this too: she
+has fixed bounds both to eating and drinking, and yet thou goest beyond
+these bounds, beyond what is sufficient; yet in thy acts it is not
+so, but thou stoppest short of what thou canst do. So thou lovest
+not thyself, for if thou didst, thou wouldst love thy nature and her
+will. But those who love their several arts exhaust themselves in
+working at them unwashed and without food; but thou valuest thy own
+own nature less than the turner values the turning art, or the dancer
+the dancing art, or the lover of money values his money, or the vainglorious
+man his little glory. And such men, when they have a violent affection
+to a thing, choose neither to eat nor to sleep rather than to perfect
+the things which they care for. But are the acts which concern society
+more vile in thy eyes and less worthy of thy labour? 
+
+How easy it is to repel and to wipe away every impression which is
+troublesome or unsuitable, and immediately to be in all tranquility.
+
+Judge every word and deed which are according to nature to be fit
+for thee; and be not diverted by the blame which follows from any
+people nor by their words, but if a thing is good to be done or said,
+do not consider it unworthy of thee. For those persons have their
+peculiar leading principle and follow their peculiar movement; which
+things do not thou regard, but go straight on, following thy own nature
+and the common nature; and the way of both is one. 
+
+I go through the things which happen according to nature until I shall
+fall and rest, breathing out my breath into that element out of which
+I daily draw it in, and falling upon that earth out of which my father
+collected the seed, and my mother the blood, and my nurse the milk;
+out of which during so many years I have been supplied with food and
+drink; which bears me when I tread on it and abuse it for so many
+purposes. 
+
+Thou sayest, Men cannot admire the sharpness of thy wits.- Be it so:
+but there are many other things of which thou canst not say, I am
+not formed for them by nature. Show those qualities then which are
+altogether in thy power, sincerity, gravity, endurance of labour,
+aversion to pleasure, contentment with thy portion and with few things,
+benevolence, frankness, no love of superfluity, freedom from trifling
+magnanimity. Dost thou not see how many qualities thou art immediately
+able to exhibit, in which there is no excuse of natural incapacity
+and unfitness, and yet thou still remainest voluntarily below the
+mark? Or art thou compelled through being defectively furnished by
+nature to murmur, and to be stingy, and to flatter, and to find fault
+with thy poor body, and to try to please men, and to make great display,
+and to be so restless in thy mind? No, by the gods: but thou mightest
+have been delivered from these things long ago. Only if in truth thou
+canst be charged with being rather slow and dull of comprehension,
+thou must exert thyself about this also, not neglecting it nor yet
+taking pleasure in thy dulness. 
+
+One man, when he has done a service to another, is ready to set it
+down to his account as a favour conferred. Another is not ready to
+do this, but still in his own mind he thinks of the man as his debtor,
+and he knows what he has done. A third in a manner does not even know
+what he has done, but he is like a vine which has produced grapes,
+and seeks for nothing more after it has once produced its proper fruit.
+As a horse when he has run, a dog when he has tracked the game, a
+bee when it has made the honey, so a man when he has done a good act,
+does not call out for others to come and see, but he goes on to another
+act, as a vine goes on to produce again the grapes in season.- Must
+a man then be one of these, who in a manner act thus without observing
+it?- Yes.- But this very thing is necessary, the observation of what
+a man is doing: for, it may be said, it is characteristic of the social
+animal to perceive that he is working in a social manner, and indeed
+to wish that his social partner also should perceive it.- It is true
+what thou sayest, but thou dost not rightly understand what is now
+said: and for this reason thou wilt become one of those of whom I
+spoke before, for even they are misled by a certain show of reason.
+But if thou wilt choose to understand the meaning of what is said,
+do not fear that for this reason thou wilt omit any social act.
+
+A prayer of the Athenians: Rain, rain, O dear Zeus, down on the ploughed
+fields of the Athenians and on the plains.- In truth we ought not
+to pray at all, or we ought to pray in this simple and noble fashion.
+
+Just as we must understand when it is said, That Aesculapius prescribed
+to this man horse-exercise, or bathing in cold water or going without
+shoes; so we must understand it when it is said, That the nature of
+the universe prescribed to this man disease or mutilation or loss
+or anything else of the kind. For in the first case Prescribed means
+something like this: he prescribed this for this man as a thing adapted
+to procure health; and in the second case it means: That which happens
+to (or, suits) every man is fixed in a manner for him suitably to
+his destiny. For this is what we mean when we say that things are
+suitable to us, as the workmen say of squared stones in walls or the
+pyramids, that they are suitable, when they fit them to one another
+in some kind of connexion. For there is altogether one fitness, harmony.
+And as the universe is made up out of all bodies to be such a body
+as it is, so out of all existing causes necessity (destiny) is made
+up to be such a cause as it is. And even those who are completely
+ignorant understand what I mean, for they say, It (necessity, destiny)
+brought this to such a person.- This then was brought and this was
+precribed to him. Let us then receive these things, as well as those
+which Aesculapius prescribes. Many as a matter of course even among
+his prescriptions are disagreeable, but we accept them in the hope
+of health. Let the perfecting and accomplishment of the things, which
+the common nature judges to be good, be judged by thee to be of the
+same kind as thy health. And so accept everything which happens, even
+if it seem disagreeable, because it leads to this, to the health of
+the universe and to the prosperity and felicity of Zeus (the universe).
+For he would not have brought on any man what he has brought, if it
+were not useful for the whole. Neither does the nature of anything,
+whatever it may be, cause anything which is not suitable to that which
+is directed by it. For two reasons then it is right to be content
+with that which happens to thee; the one, because it was done for
+thee and prescribed for thee, and in a manner had reference to thee,
+originally from the most ancient causes spun with thy destiny; and
+the other, because even that which comes severally to every man is
+to the power which administers the universe a cause of felicity and
+perfection, nay even of its very continuance. For the integrity of
+the whole is mutilated, if thou cuttest off anything whatever from
+the conjunction and the continuity either of the parts or of the causes.
+And thou dost cut off, as far as it is in thy power, when thou art
+dissatisfied, and in a manner triest to put anything out of the way.
+
+Be not disgusted, nor discouraged, nor dissatisfied, if thou dost
+not succeed in doing everything according to right principles; but
+when thou bast failed, return back again, and be content if the greater
+part of what thou doest is consistent with man's nature, and love
+this to which thou returnest; and do not return to philosophy as if
+she were a master, but act like those who have sore eyes and apply
+a bit of sponge and egg, or as another applies a plaster, or drenching
+with water. For thus thou wilt not fail to obey reason, and thou wilt
+repose in it. And remember that philosophy requires only the things
+which thy nature requires; but thou wouldst have something else which
+is not according to nature.- It may be objected, Why what is more
+agreeable than this which I am doing?- But is not this the very reason
+why pleasure deceives us? And consider if magnanimity, freedom, simplicity,
+equanimity, piety, are not more agreeable. For what is more agreeable
+than wisdom itself, when thou thinkest of the security and the happy
+course of all things which depend on the faculty of understanding
+and knowledge? 
+
+Things are in such a kind of envelopment that they have seemed to
+philosophers, not a few nor those common philosophers, altogether
+unintelligible; nay even to the Stoics themselves they seem difficult
+to understand. And all our assent is changeable; for where is the
+man who never changes? Carry thy thoughts then to the objects themselves,
+and consider how short-lived they are and worthless, and that they
+may be in the possession of a filthy wretch or a whore or a robber.
+Then turn to the morals of those who live with thee, and it is hardly
+possible to endure even the most agreeable of them, to say nothing
+of a man being hardly able to endure himself. In such darkness then
+and dirt and in so constant a flux both of substance and of time,
+and of motion and of things moved, what there is worth being highly
+prized or even an object of serious pursuit, I cannot imagine. But
+on the contrary it is a man's duty to comfort himself, and to wait
+for the 
+
+natural dissolution and not to be vexed at the delay, but to rest
+in these principles only: the one, that nothing will happen to me
+which is not conformable to the nature of the universe; and the other,
+that it is in my power never to act contrary to my god and daemon:
+for there is no man who will compel me to this. 
+
+About what am I now employing my own soul? On every occasion I must
+ask myself this question, and inquire, what have I now in this part
+of me which they call the ruling principle? And whose soul have I
+now? That of a child, or of a young man, or of a feeble woman, or
+of a tyrant, or of a domestic animal, or of a wild beast?
+
+What kind of things those are which appear good to the many, we may
+learn even from this. For if any man should conceive certain things
+as being really good, such as prudence, temperance, justice, fortitude,
+he would not after having first conceived these endure to listen to
+anything which should not be in harmony with what is really good.
+But if a man has first conceived as good the things which appear to
+the many to be good, he will listen and readily receive as very applicable
+that which was said by the comic writer. Thus even the many perceive
+the difference. For were it not so, this saying would not offend and
+would not be rejected in the first case, while we receive it when
+it is said of wealth, and of the means which further luxury and fame,
+as said fitly and wittily. Go on then and ask if we should value and
+think those things to be good, to which after their first conception
+in the mind the words of the comic writer might be aptly applied-
+that he who has them, through pure abundance has not a place to ease
+himself in. 
+
+I am composed of the formal and the material; and neither of them
+will perish into non-existence, as neither of them came into existence
+out of non-existence. Every part of me then will be reduced by change
+into some part of the universe, and that again will change into another
+part of the universe, and so on for ever. And by consequence of such
+a change I too exist, and those who begot me, and so on for ever in
+the other direction. For nothing hinders us from saying so, even if
+the universe is administered according to definite periods of revolution.
+
+Reason and the reasoning art (philosophy) are powers which are sufficient
+for themselves and for their own works. They move then from a first
+principle which is their own, and they make their way to the end which
+is proposed to them; and this is the reason why such acts are named
+catorthoseis or right acts, which word signifies that they proceed
+by the right road. 
+
+None of these things ought to be called a man's, which do not belong
+to a man, as man. They are not required of a man, nor does man's nature
+promise them, nor are they the means of man's nature attaining its
+end. Neither then does the end of man lie in these things, nor yet
+that which aids to the accomplishment of this end, and that which
+aids towards this end is that which is good. Besides, if any of these
+things did belong to man, it would not be right for a man to despise
+them and to set himself against them; nor would a man be worthy of
+praise who showed that he did not want these things, nor would he
+who stinted himself in any of them be good, if indeed these things
+were good. But now the more of these things a man deprives himself
+of, or of other things like them, or even when he is deprived of any
+of them, the more patiently he endures the loss, just in the same
+degree he is a better man. 
+
+Such as are thy habitual thoughts, such also will be the character
+of thy mind; for the soul is dyed by the thoughts. Dye it then with
+a continuous series of such thoughts as these: for instance, that
+where a man can live, there he can also live well. But he must live
+in a palace;- well then, he can also live well in a palace. And again,
+consider that for whatever purpose each thing has been constituted,
+for this it has been constituted, and towards this it is carried;
+and its end is in that towards which it is carried; and where the
+end is, there also is the advantage and the good of each thing. Now
+the good for the reasonable animal is society; for that we are made
+for society has been shown above. Is it not plain that the inferior
+exist for the sake of the superior? But the things which have life
+are superior to those which have not life, and of those which have
+life the superior are those which have reason. 
+
+To seek what is impossible is madness: and it is impossible that the
+bad should not do something of this kind. 
+
+Nothing happens to any man which he is not formed by nature to bear.
+The same things happen to another, and either because he does not
+see that they have happened or because he would show a great spirit
+he is firm and remains unharmed. It is a shame then that ignorance
+and conceit should be stronger than wisdom. 
+
+Things themselves touch not the soul, not in the least degree; nor
+have they admission to the soul, nor can they turn or move the soul:
+but the soul turns and moves itself alone, and whatever judgements
+it may think proper to make, such it makes for itself the things which
+present themselves to it. 
+
+In one respect man is the nearest thing to me, so far as I must do
+good to men and endure them. But so far as some men make themselves
+obstacles to my proper acts, man becomes to me one of the things which
+are indifferent, no less than the sun or wind or a wild beast. Now
+it is true that these may impede my action, but they are no impediments
+to my affects and disposition, which have the power of acting conditionally
+and changing: for the mind converts and changes every hindrance to
+its activity into an aid; and so that which is a hindrance is made
+a furtherance to an act; and that which is an obstacle on the road
+helps us on this road. 
+
+Reverence that which is best in the universe; and this is that which
+makes use of all things and directs all things. And in like manner
+also reverence that which is best in thyself; and this is of the same
+kind as that. For in thyself also, that which makes use of everything
+else, is this, and thy life is directed by this. 
+
+That which does no harm to the state, does no harm to the citizen.
+In the case of every appearance of harm apply this rule: if the state
+is not harmed by this, neither am I harmed. But if the state is harmed,
+thou must not be angry with him who does harm to the state. Show him
+where his error is. 
+
+Often think of the rapidity with which things pass by and disappear,
+both the things which are and the things which are produced. For substance
+is like a river in a continual flow, and the activities of things
+are in constant change, and the causes work in infinite varieties;
+and there is hardly anything which stands still. And consider this
+which is near to thee, this boundless abyss of the past and of the
+future in which all things disappear. How then is he not a fool who
+is puffed up with such things or plagued about them and makes himself
+miserable? for they vex him only for a time, and a short time.
+
+Think of the universal substance, of which thou hast a very small
+portion; and of universal time, of which a short and indivisible interval
+has been assigned to thee; and of that which is fixed by destiny,
+and how small a part of it thou art. 
+
+Does another do me wrong? Let him look to it. He has his own disposition,
+his own activity. I now have what the universal nature wills me to
+have; and I do what my nature now wills me to do. 
+
+Let the part of thy soul which leads and governs be undisturbed by
+the movements in the flesh, whether of pleasure or of pain; and let
+it not unite with them, but let it circumscribe itself and limit those
+affects to their parts. But when these affects rise up to the mind
+by virtue of that other sympathy that naturally exists in a body which
+is all one, then thou must not strive to resist the sensation, for
+it is natural: but let not the ruling part of itself add to the sensation
+the opinion that it is either good or bad. 
+
+Live with the gods. And he does live with the gods who constantly
+shows to them, his own soul is satisfied with that which is assigned
+to him, and that it does all that the daemon wishes, which Zeus hath
+given to every man for his guardian and guide, a portion of himself.
+And this is every man's understanding and reason. 
+
+Art thou angry with him whose armpits stink? Art thou angry with him
+whose mouth smells foul? What good will this danger do thee? He has
+such a mouth, he has such arm-pits: it is necessary that such an emanation
+must come from such things- but the man has reason, it will be said,
+and he is able, if he takes pain, to discover wherein he offends-
+I wish thee well of thy discovery. Well then, and thou hast reason:
+by thy rational faculty stir up his rational faculty; show him his
+error, admonish him. For if he listens, thou wilt cure him, and there
+is no need of anger. Neither tragic actor nor whore... 
+
+As thou intendest to live when thou art gone out,...so it is in thy
+power to live here. But if men do not permit thee, then get away out
+of life, yet so as if thou wert suffering no harm. The house is smoky,
+and I quit it. Why dost thou think that this is any trouble? But so
+long as nothing of the kind drives me out, I remain, am free, and
+no man shall hinder me from doing what I choose; and I choose to do
+what is according to the nature of the rational and social animal.
+
+The intelligence of the universe is social. Accordingly it has made
+the inferior things for the sake of the superior, and it has fitted
+the superior to one another. Thou seest how it has subordinated, co-ordinated
+and assigned to everything its proper portion, and has brought together
+into concord with one another the things which are the best.
+
+How hast thou behaved hitherto to the gods, thy parents, brethren,
+children, teachers, to those who looked after thy infancy, to thy
+friends, kinsfolk, to thy slaves? Consider if thou hast hitherto behaved
+to all in such a way that this may be said of thee: 
+
+Never has wronged a man in deed or word. And call to recollection
+both how many things thou hast passed through, and how many things
+thou hast been able to endure: and that the history of thy life is
+now complete and thy service is ended: and how many beautiful things
+thou hast seen: and how many pleasures and pains thou hast despised;
+and how many things called honourable thou hast spurned; and to how
+many ill-minded folks thou hast shown a kind disposition.
+
+Why do unskilled and ignorant souls disturb him who has skill and
+knowledge? What soul then has skill and knowledge? That which knows
+beginning and end, and knows the reason which pervades all substance
+and through all time by fixed periods (revolutions) administers the
+universe. 
+
+Soon, very soon, thou wilt be ashes, or a skeleton, and either a name
+or not even a name; but name is sound and echo. And the things which
+are much valued in life are empty and rotten and trifling, and like
+little dogs biting one another, and little children quarrelling, laughing,
+and then straightway weeping. But fidelity and modesty and justice
+and truth are fled 
+
+Up to Olympus from the wide-spread earth. What then is there which
+still detains thee here? If the objects of sense are easily changed
+and never stand still, and the organs of perception are dull and easily
+receive false impressions; and the poor soul itself is an exhalation
+from blood. But to have good repute amidst such a world as this is
+an empty thing. Why then dost thou not wait in tranquility for thy
+end, whether it is extinction or removal to another state? And until
+that time comes, what is sufficient? Why, what else than to venerate
+the gods and bless them, and to do good to men, and to practise tolerance
+and self-restraint; but as to everything which is beyond the limits
+of the poor flesh and breath, to remember that this is neither thine
+nor in thy power. 
+
+Thou canst pass thy life in an equable flow of happiness, if thou
+canst go by the right way, and think and act in the right way. These
+two things are common both to the soul of God and to the soul of man,
+and to the soul of every rational being, not to be hindered by another;
+and to hold good to consist in the disposition to justice and the
+practice of it, and in this to let thy desire find its termination.
+
+If this is neither my own badness, nor an effect of my own badness,
+and the common weal is not injured, why am I troubled about it? And
+what is the harm to the common weal? 
+
+Do not be carried along inconsiderately by the appearance of things,
+but give help to all according to thy ability and their fitness; and
+if they should have sustained loss in matters which are indifferent,
+do not imagine this to be a damage. For it is a bad habit. But as
+the old man, when he went away, asked back his foster-child's top,
+remembering that it was a top, so do thou in this case also.
+
+When thou art calling out on the Rostra, hast thou forgotten, man,
+what these things are?- Yes; but they are objects of great concern
+to these people- wilt thou too then be made a fool for these things?-
+I was once a fortunate man, but I lost it, I know not how.- But fortunate
+means that a man has assigned to himself a good fortune: and a good
+fortune is good disposition of the soul, good emotions, good actions.
+
+----------------------------------------------------------------------
+
+BOOK SIX
+
+The substance of the universe is obedient and compliant; and the
+reason which governs it has in itself no cause for doing evil, for
+it has no malice, nor does it do evil to anything, nor is anything
+harmed by it. But all things are made and perfected according to this
+reason. 
+
+Let it make no difference to thee whether thou art cold or warm, if
+thou art doing thy duty; and whether thou art drowsy or satisfied
+with sleep; and whether ill-spoken of or praised; and whether dying
+or doing something else. For it is one of the acts of life, this act
+by which we die: it is sufficient then in this act also to do well
+what we have in hand. 
+
+Look within. Let neither the peculiar quality of anything nor its
+value escape thee. 
+
+All existing things soon change, and they will either be reduced to
+vapour, if indeed all substance is one, or they will be dispersed.
+
+The reason which governs knows what its own disposition is, and what
+it does, and on what material it works. 
+
+The best way of avenging thyself is not to become like the wrong doer.
+
+Take pleasure in one thing and rest in it, in passing from one social
+act to another social act, thinking of God. 
+
+The ruling principle is that which rouses and turns itself, and while
+it makes itself such as it is and such as it wills to be, it also
+makes everything which happens appear to itself to be such as it wills.
+
+In conformity to the nature of the universe every single thing is
+accomplished, for certainly it is not in conformity to any other nature
+that each thing is accomplished, either a nature which externally
+comprehends this, or a nature which is comprehended within this nature,
+or a nature external and independent of this. 
+
+The universe is either a confusion, and a mutual involution of things,
+and a dispersion; or it is unity and order and providence. If then
+it is the former, why do I desire to tarry in a fortuitous combination
+of things and such a disorder? And why do I care about anything else
+than how I shall at last become earth? And why am I disturbed, for
+the dispersion of my elements will happen whatever I do. But if the
+other supposition is true, I venerate, and I am firm, and I trust
+in him who governs. 
+
+When thou hast been compelled by circumstances to be disturbed in
+a manner, quickly return to thyself and do not continue out of tune
+longer than the compulsion lasts; for thou wilt have more mastery
+over the harmony by continually recurring to it. 
+
+If thou hadst a step-mother and a mother at the same time, thou wouldst
+be dutiful to thy step-mother, but still thou wouldst constantly return
+to thy mother. Let the court and philosophy now be to thee step-mother
+and mother: return to philosophy frequently and repose in her, through
+whom what thou meetest with in the court appears to thee tolerable,
+and thou appearest tolerable in the court. 
+
+When we have meat before us and such eatables we receive the impression,
+that this is the dead body of a fish, and this is the dead body of
+a bird or of a pig; and again, that this Falernian is only a little
+grape juice, and this purple robe some sheep's wool dyed with the
+blood of a shell-fish: such then are these impressions, and they reach
+the things themselves and penetrate them, and so we see what kind
+of things they are. Just in the same way ought we to act all through
+life, and where there are things which appear most worthy of our approbation,
+we ought to lay them bare and look at their worthlessness and strip
+them of all the words by which they are exalted. For outward show
+is a wonderful perverter of the reason, and when thou art most sure
+that thou art employed about things worth thy pains, it is then that
+it cheats thee most. Consider then what Crates says of Xenocrates
+himself. 
+
+Most of the things which the multitude admire are referred to objects
+of the most general kind, those which are held together by cohesion
+or natural organization, such as stones, wood, fig-trees, vines, olives.
+But those which are admired by men who are a little more reasonable
+are referred to the things which are held together by a living principle,
+as flocks, herds. Those which are admired by men who are still more
+instructed are the things which are held together by a rational soul,
+not however a universal soul, but rational so far as it is a soul
+skilled in some art, or expert in some other way, or simply rational
+so far as it possesses a number of slaves. But he who values rational
+soul, a soul universal and fitted for political life, regards nothing
+else except this; and above all things he keeps his soul in a condition
+and in an activity conformable to reason and social life, and he co-operates
+to this end with those who are of the same kind as himself.
+
+Some things are hurrying into existence, and others are hurrying out
+of it; and of that which is coming into existence part is already
+extinguished. Motions and changes are continually renewing the world,
+just as the uninterrupted course of time is always renewing the infinite
+duration of ages. In this flowing stream then, on which there is no
+abiding, what is there of the things which hurry by on which a man
+would set a high price? It would be just as if a man should fall in
+love with one of the sparrows which fly by, but it has already passed
+out of sight. Something of this kind is the very life of every man,
+like the exhalation of the blood and the respiration of the air. For
+such as it is to have once drawn in the air and to have given it back,
+which we do every moment, just the same is it with the whole respiratory
+power, which thou didst receive at thy birth yesterday and the day
+before, to give it back to the element from which thou didst first
+draw it. 
+
+Neither is transpiration, as in plants, a thing to be valued, nor
+respiration, as in domesticated animals and wild beasts, nor the receiving
+of impressions by the appearances of things, nor being moved by desires
+as puppets by strings, nor assembling in herds, nor being nourished
+by food; for this is just like the act of separating and parting with
+the useless part of our food. What then is worth being valued? To
+be received with clapping of hands? No. Neither must we value the
+clapping of tongues, for the praise which comes from the many is a
+clapping of tongues. Suppose then that thou hast given up this worthless
+thing called fame, what remains that is worth valuing? This in my
+opinion, to move thyself and to restrain thyself in conformity to
+thy proper constitution, to which end both all employments and arts
+lead. For every art aims at this, that the thing which has been made
+should be adapted to the work for which it has been made; and both
+the vine-planter who looks after the vine, and the horse-breaker,
+and he who trains the dog, seek this end. But the education and the
+teaching of youth aim at something. In this then is the value of the
+education and the teaching. And if this is well, thou wilt not seek
+anything else. Wilt thou not cease to value many other things too?
+Then thou wilt be neither free, nor sufficient for thy own happiness,
+nor without passion. For of necessity thou must be envious, jealous,
+and suspicious of those who can take away those things, and plot against
+those who have that which is valued by thee. Of necessity a man must
+be altogether in a state of perturbation who wants any of these things;
+and besides, he must often find fault with the gods. But to reverence
+and honour thy own mind will make thee content with thyself, and in
+harmony with society, and in agreement with the gods, that is, praising
+all that they give and have ordered. 
+
+Above, below, all around are the movements of the elements. But the
+motion of virtue is in none of these: it is something more divine,
+and advancing by a way hardly observed it goes happily on its road.
+
+How strangely men act. They will not praise those who are living at
+the same time and living with themselves; but to be themselves praised
+by posterity, by those whom they have never seen or ever will see,
+this they set much value on. But this is very much the same as if
+thou shouldst be grieved because those who have lived before thee
+did not praise thee. 
+
+If a thing is difficult to be accomplished by thyself, do not think
+that it is impossible for man: but if anything is possible for man
+and conformable to his nature, think that this can be attained by
+thyself too. 
+
+In the gymnastic exercises suppose that a man has torn thee with his
+nails, and by dashing against thy head has inflicted a wound. Well,
+we neither show any signs of vexation, nor are we offended, nor do
+we suspect him afterwards as a treacherous fellow; and yet we are
+on our guard against him, not however as an enemy, nor yet with suspicion,
+but we quietly get out of his way. Something like this let thy behaviour
+be in all the other parts of life; let us overlook many things in
+those who are like antagonists in the gymnasium. For it is in our
+power, as I said, to get out of the way, and to have no suspicion
+nor hatred. 
+
+If any man is able to convince me and show me that I do not think
+or act right, I will gladly change; for I seek the truth by which
+no man was ever injured. But he is injured who abides in his error
+and ignorance. 
+
+I do my duty: other things trouble me not; for they are either things
+without life, or things without reason, or things that have rambled
+and know not the way. 
+
+As to the animals which have no reason and generally all things and
+objects, do thou, since thou hast reason and they have none, make
+use of them with a generous and liberal spirit. But towards human
+beings, as they have reason, behave in a social spirit. And on all
+occasions call on the gods, and do not perplex thyself about the length
+of time in which thou shalt do this; for even three hours so spent
+are sufficient. 
+
+Alexander the Macedonian and his groom by death were brought to the
+same state; for either they were received among the same seminal principles
+of the universe, or they were alike dispersed among the atoms.
+
+Consider how many things in the same indivisible time take place in
+each of us, things which concern the body and things which concern
+the soul: and so thou wilt not wonder if many more things, or rather
+all things which come into existence in that which is the one and
+all, which we call Cosmos, exist in it at the same time.
+
+If any man should propose to thee the question, how the name Antoninus
+is written, wouldst thou with a straining of the voice utter each
+letter? What then if they grow angry, wilt thou be angry too? Wilt
+thou not go on with composure and number every letter? just so then
+in this life also remember that every duty is made up of certain parts.
+These it is thy duty to observe and without being disturbed or showing
+anger towards those who are angry with thee to go on thy way and finish
+that which is set before thee. 
+
+How cruel it is not to allow men to strive after the things which
+appear to them to be suitable to their nature and profitable! And
+yet in a manner thou dost not allow them to do this, when thou art
+vexed because they do wrong. For they are certainly moved towards
+things because they suppose them to be suitable to their nature and
+profitable to them.- But it is not so.- Teach them then, and show
+them without being angry. 
+
+Death is a cessation of the impressions through the senses, and of
+the pulling of the strings which move the appetites, and of the discursive
+movements of the thoughts, and of the service to the flesh.
+
+It is a shame for the soul to be first to give way in this life, when
+thy body does not give way. 
+
+Take care that thou art not made into a Caesar, that thou art not
+dyed with this dye; for such things happen. Keep thyself then simple,
+good, pure, serious, free from affectation, a friend of justice, a
+worshipper of the gods, kind, affectionate, strenuous in all proper
+acts. Strive to continue to be such as philosophy wished to make thee.
+Reverence the gods, and help men. Short is life. There is only one
+fruit of this terrene life, a pious disposition and social acts. Do
+everything as a disciple of Antoninus. Remember his constancy in every
+act which was conformable to reason, and his evenness in all things,
+and his piety, and the serenity of his countenance, and his sweetness,
+and his disregard of empty fame, and his efforts to understand things;
+and how he would never let anything pass without having first most
+carefully examined it and clearly understood it; and how he bore with
+those who blamed him unjustly without blaming them in return; how
+he did nothing in a hurry; and how he listened not to calumnies, and
+how exact an examiner of manners and actions he was; and not given
+to reproach people, nor timid, nor suspicious, nor a sophist; and
+with how little he was satisfied, such as lodging, bed, dress, food,
+servants; and how laborious and patient; and how he was able on account
+of his sparing diet to hold out to the evening, not even requiring
+to relieve himself by any evacuations except at the usual hour; and
+his firmness and uniformity in his friendships; and how he tolerated
+freedom of speech in those who opposed his opinions; and the pleasure
+that he had when any man showed him anything better; and how religious
+he was without superstition. Imitate all this that thou mayest have
+as good a conscience, when thy last hour comes, as he had.
+
+Return to thy sober senses and call thyself back; and when thou hast
+roused thyself from sleep and hast perceived that they were only dreams
+which troubled thee, now in thy waking hours look at these (the things
+about thee) as thou didst look at those (the dreams). 
+
+I consist of a little body and a soul. Now to this little body all
+things are indifferent, for it is not able to perceive differences.
+But to the understanding those things only are indifferent, which
+are not the works of its own activity. But whatever things are the
+works of its own activity, all these are in its power. And of these
+however only those which are done with reference to the present; for
+as to the future and the past activities of the mind, even these are
+for the present indifferent. 
+
+Neither the labour which the hand does nor that of the foot is contrary
+to nature, so long as the foot does the foot's work and the hand the
+hand's. So then neither to a man as a man is his labour contrary to
+nature, so long as it does the things of a man. But if the labour
+is not contrary to his nature, neither is it an evil to him.
+
+How many pleasures have been enjoyed by robbers, patricides, tyrants.
+
+Dost thou not see how the handicraftsmen accommodate themselves up
+to a certain point to those who are not skilled in their craft- nevertheless
+they cling to the reason (the principles) of their art and do not
+endure to depart from it? Is it not strange if the architect and the
+physician shall have more respect to the reason (the principles) of
+their own arts than man to his own reason, which is common to him
+and the gods? 
+
+Asia, Europe are corners of the universe: all the sea a drop in the
+universe; Athos a little clod of the universe: all the present time
+is a point in eternity. All things are little, changeable, perishable.
+All things come from thence, from that universal ruling power either
+directly proceeding or by way of sequence. And accordingly the lion's
+gaping jaws, and that which is poisonous, and every harmful thing,
+as a thorn, as mud, are after-products of the grand and beautiful.
+Do not then imagine that they are of another kind from that which
+thou dost venerate, but form a just opinion of the source of all.
+
+He who has seen present things has seen all, both everything which
+has taken place from all eternity and everything which will be for
+time without end; for all things are of one kin and of one form.
+
+Frequently consider the connexion of all things in the universe and
+their relation to one another. For in a manner all things are implicated
+with one another, and all in this way are friendly to one another;
+for one thing comes in order after another, and this is by virtue
+of the active movement and mutual conspiration and the unity of the
+substance. 
+
+Adapt thyself to the things with which thy lot has been cast: and
+the men among whom thou hast received thy portion, love them, but
+do it truly, sincerely. 
+
+Every instrument, tool, vessel, if it does that for which it has been
+made, is well, and yet he who made it is not there. But in the things
+which are held together by nature there is within and there abides
+in them the power which made them; wherefore the more is it fit to
+reverence this power, and to think, that, if thou dost live and act
+according to its will, everything in thee is in conformity to intelligence.
+And thus also in the universe the things which belong to it are in
+conformity to intelligence. 
+
+Whatever of the things which are not within thy power thou shalt suppose
+to be good for thee or evil, it must of necessity be that, if such
+a bad thing befall thee or the loss of such a good thing, thou wilt
+blame the gods, and hate men too, those who are the cause of the misfortune
+or the loss, or those who are suspected of being likely to be the
+cause; and indeed we do much injustice, because we make a difference
+between these things. But if we judge only those things which are
+in our power to be good or bad, there remains no reason either for
+finding fault with God or standing in a hostile attitude to man.
+
+We are all working together to one end, some with knowledge and design,
+and others without knowing what they do; as men also when they are
+asleep, of whom it is Heraclitus, I think, who says that they are
+labourers and co-operators in the things which take place in the universe.
+But men co-operate after different fashions: and even those co-operate
+abundantly, who find fault with what happens and those who try to
+oppose it and to hinder it; for the universe had need even of such
+men as these. It remains then for thee to understand among what kind
+of workmen thou placest thyself; for he who rules all things will
+certainly make a right use of thee, and he will receive thee among
+some part of the co-operators and of those whose labours conduce to
+one end. But be not thou such a part as the mean and ridiculous verse
+in the play, which Chrysippus speaks of. 
+
+Does the sun undertake to do the work of the rain, or Aesculapius
+the work of the Fruit-bearer (the earth)? And how is it with respect
+to each of the stars, are they not different and yet they work together
+to the same end? 
+
+If the gods have determined about me and about the things which must
+happen to me, they have determined well, for it is not easy even to
+imagine a deity without forethought; and as to doing me harm, why
+should they have any desire towards that? For what advantage would
+result to them from this or to the whole, which is the special object
+of their providence? But if they have not determined about me individually,
+they have certainly determined about the whole at least, and the things
+which happen by way of sequence in this general arrangement I ought
+to accept with pleasure and to be content with them. But if they determine
+about nothing- which it is wicked to believe, or if we do believe
+it, let us neither sacrifice nor pray nor swear by them nor do anything
+else which we do as if the gods were present and lived with us- but
+if however the gods determine about none of the things which concern
+us, I am able to determine about myself, and I can inquire about that
+which is useful; and that is useful to every man which is conformable
+to his own constitution and nature. But my nature is rational and
+social; and my city and country, so far as I am Antoninus, is Rome,
+but so far as I am a man, it is the world. The things then which are
+useful to these cities are alone useful to me. Whatever happens to
+every man, this is for the interest of the universal: this might be
+sufficient. But further thou wilt observe this also as a general truth,
+if thou dost observe, that whatever is profitable to any man is profitable
+also to other men. But let the word profitable be taken here in the
+common sense as said of things of the middle kind, neither good nor
+bad. 
+
+As it happens to thee in the amphitheatre and such places, that the
+continual sight of the same things and the uniformity make the spectacle
+wearisome, so it is in the whole of life; for all things above, below,
+are the same and from the same. How long then? 
+
+Think continually that all kinds of men and of all kinds of pursuits
+and of all nations are dead, so that thy thoughts come down even to
+Philistion and Phoebus and Origanion. Now turn thy thoughts to the
+other kinds of men. To that place then we must remove, where there
+are so many great orators, and so many noble philosophers, Heraclitus,
+Pythagoras, Socrates; so many heroes of former days, and so many generals
+after them, and tyrants; besides these, Eudoxus, Hipparchus, Archimedes,
+and other men of acute natural talents, great minds, lovers of labour,
+versatile, confident, mockers even of the perishable and ephemeral
+life of man, as Menippus and such as are like him. As to all these
+consider that they have long been in the dust. What harm then is this
+to them; and what to those whose names are altogether unknown? One
+thing here is worth a great deal, to pass thy life in truth and justice,
+with a benevolent disposition even to liars and unjust men.
+
+When thou wishest to delight thyself, think of the virtues of those
+who live with thee; for instance, the activity of one, and the modesty
+of another, and the liberality of a third, and some other good quality
+of a fourth. For nothing delights so much as the examples of the virtues,
+when they are exhibited in the morals of those who live with us and
+present themselves in abundance, as far as is possible. Wherefore
+we must keep them before us. 
+
+Thou art not dissatisfied, I suppose, because thou weighest only so
+many litrae and not three hundred. Be not dissatisfied then that thou
+must live only so many years and not more; for as thou art satisfied
+with the amount of substance which has been assigned to thee, so be
+content with the time. 
+
+Let us try to persuade them (men). But act even against their will,
+when the principles of justice lead that way. If however any man by
+using force stands in thy way, betake thyself to contentment and tranquility,
+and at the same time employ the hindrance towards the exercise of
+some other virtue; and remember that thy attempt was with a reservation,
+that thou didst not desire to do impossibilities. What then didst
+thou desire?- Some such effort as this.- But thou attainest thy object,
+if the things to which thou wast moved are accomplished.
+
+He who loves fame considers another man's activity to be his own good;
+and he who loves pleasure, his own sensations; but he who has understanding,
+considers his own acts to be his own good. 
+
+It is in our power to have no opinion about a thing, and not to be
+disturbed in our soul; for things themselves have no natural power
+to form our judgements. 
+
+Accustom thyself to attend carefully to what is said by another, and
+as much as it is possible, be in the speaker's mind. 
+
+That which is not good for the swarm, neither is it good for the bee.
+
+If sailors abused the helmsman or the sick the doctor, would they
+listen to anybody else; or how could the helmsman secure the safety
+of those in the ship or the doctor the health of those whom he attends?
+
+How many together with whom I came into the world are already gone
+out of it. 
+
+To the jaundiced honey tastes bitter, and to those bitten by mad dogs
+water causes fear; and to little children the ball is a fine thing.
+Why then am I angry? Dost thou think that a false opinion has less
+power than the bile in the jaundiced or the poison in him who is bitten
+by a mad dog? 
+
+No man will hinder thee from living according to the reason of thy
+own nature: nothing will happen to thee contrary to the reason of
+the universal nature. 
+
+What kind of people are those whom men wish to please, and for what
+objects, and by what kind of acts? How soon will time cover all things,
+and how many it has covered already. 
+
+----------------------------------------------------------------------
+
+BOOK SEVEN
+
+What is badness? It is that which thou hast often seen. And on the
+occasion of everything which happens keep this in mind, that it is
+that which thou hast often seen. Everywhere up and down thou wilt
+find the same things, with which the old histories are filled, those
+of the middle ages and those of our own day; with which cities and
+houses are filled now. There is nothing new: all things are both familiar
+and short-lived. 
+
+How can our principles become dead, unless the impressions (thoughts)
+which correspond to them are extinguished? But it is in thy power
+continuously to fan these thoughts into a flame. I can have that opinion
+about anything, which I ought to have. If I can, why am I disturbed?
+The things which are external to my mind have no relation at all to
+my mind.- Let this be the state of thy affects, and thou standest
+erect. To recover thy life is in thy power. Look at things again as
+thou didst use to look at them; for in this consists the recovery
+of thy life. 
+
+The idle business of show, plays on the stage, flocks of sheep, herds,
+exercises with spears, a bone cast to little dogs, a bit of bread
+into fish-ponds, labourings of ants and burden-carrying, runnings
+about of frightened little mice, puppets pulled by strings- all alike.
+It is thy duty then in the midst of such things to show good humour
+and not a proud air; to understand however that every man is worth
+just so much as the things are worth about which he busies himself.
+
+In discourse thou must attend to what is said, and in every movement
+thou must observe what is doing. And in the one thou shouldst see
+immediately to what end it refers, but in the other watch carefully
+what is the thing signified. 
+
+Is my understanding sufficient for this or not? If it is sufficient,
+I use it for the work as an instrument given by the universal nature.
+But if it is not sufficient, then either I retire from the work and
+give way to him who is able to do it better, unless there be some
+reason why I ought not to do so; or I do it as well as I can, taking
+to help me the man who with the aid of my ruling principle can do
+what is now fit and useful for the general good. For whatsoever either
+by myself or with another I can do, ought to be directed to this only,
+to that which is useful and well suited to society. 
+
+How many after being celebrated by fame have been given up to oblivion;
+and how many who have celebrated the fame of others have long been
+dead. 
+
+Be not ashamed to be helped; for it is thy business to do thy duty
+like a soldier in the assault on a town. How then, if being lame thou
+canst not mount up on the battlements alone, but with the help of
+another it is possible? 
+
+Let not future things disturb thee, for thou wilt come to them, if
+it shall be necessary, having with thee the same reason which now
+thou usest for present things. 
+
+All things are implicated with one another, and the bond is holy;
+and there is hardly anything unconnected with any other thing. For
+things have been co-ordinated, and they combine to form the same universe
+(order). For there is one universe made up of all things, and one
+God who pervades all things, and one substance, and one law, one common
+reason in all intelligent animals, and one truth; if indeed there
+is also one perfection for all animals which are of the same stock
+and participate in the same reason. 
+
+Everything material soon disappears in the substance of the whole;
+and everything formal (causal) is very soon taken back into the universal
+reason; and the memory of everything is very soon overwhelmed in time.
+
+To the rational animal the same act is according to nature and according
+to reason. 
+
+Be thou erect, or be made erect. 
+Just as it is with the members in those bodies which are united in
+one, so it is with rational beings which exist separate, for they
+have been constituted for one co-operation. And the perception of
+this will be more apparent to thee, if thou often sayest to thyself
+that I am a member (melos) of the system of rational beings. But if
+(using the letter r) thou sayest that thou art a part (meros) thou
+dost not yet love men from thy heart; beneficence does not yet delight
+thee for its own sake; thou still doest it barely as a thing of propriety,
+and not yet as doing good to thyself. 
+
+Let there fall externally what will on the parts which can feel the
+effects of this fall. For those parts which have felt will complain,
+if they choose. But I, unless I think that what has happened is an
+evil, am not injured. And it is in my power not to think so.
+
+Whatever any one does or says, I must be good, just as if the gold,
+or the emerald, or the purple were always saying this, Whatever any
+one does or says, I must be emerald and keep my colour. 
+
+The ruling faculty does not disturb itself; I mean, does not frighten
+itself or cause itself pain. But if any one else can frighten or pain
+it, let him do so. For the faculty itself will not by its own opinion
+turn itself into such ways. Let the body itself take care, if it can,
+that is suffer nothing, and let it speak, if it suffers. But the soul
+itself, that which is subject to fear, to pain, which has completely
+the power of forming an opinion about these things, will suffer nothing,
+for it will never deviate into such a judgement. The leading principle
+in itself wants nothing, unless it makes a want for itself; and therefore
+it is both free from perturbation and unimpeded, if it does not disturb
+and impede itself. 
+
+Eudaemonia (happiness) is a good daemon, or a good thing. What then
+art thou doing here, O imagination? Go away, I entreat thee by the
+gods, as thou didst come, for I want thee not. But thou art come according
+to thy old fashion. I am not angry with thee: only go away.
+
+Is any man afraid of change? Why what can take place without change?
+What then is more pleasing or more suitable to the universal nature?
+And canst thou take a bath unless the wood undergoes a change? And
+canst thou be nourished, unless the food undergoes a change? And can
+anything else that is useful be accomplished without change? Dost
+thou not see then that for thyself also to change is just the same,
+and equally necessary for the universal nature? 
+
+Through the universal substance as through a furious torrent all bodies
+are carried, being by their nature united with and cooperating with
+the whole, as the parts of our body with one another. How many a Chrysippus,
+how many a Socrates, how many an Epictetus has time already swallowed
+up? And let the same thought occur to thee with reference to every
+man and thing. 
+
+One thing only troubles me, lest I should do something which the constitution
+of man does not allow, or in the way which it does not allow, or what
+it does not allow now. 
+
+Near is thy forgetfulness of all things; and near the forgetfulness
+of thee by all. 
+
+It is peculiar to man to love even those who do wrong. And this happens,
+if when they do wrong it occurs to thee that they are kinsmen, and
+that they do wrong through ignorance and unintentionally, and that
+soon both of you will die; and above all, that the wrong-doer has
+done thee no harm, for he has not made thy ruling faculty worse than
+it was before. 
+
+The universal nature out of the universal substance, as if it were
+wax, now moulds a horse, and when it has broken this up, it uses the
+material for a tree, then for a man, then for something else; and
+each of these things subsists for a very short time. But it is no
+hardship for the vessel to be broken up, just as there was none in
+its being fastened together. 
+
+A scowling look is altogether unnatural; when it is often assumed,
+the result is that all comeliness dies away, and at last is so completely
+extinguished that it cannot be again lighted up at all. Try to conclude
+from this very fact that it is contrary to reason. For if even the
+perception of doing wrong shall depart, what reason is there for living
+any longer? 
+
+Nature which governs the whole will soon change all things which thou
+seest, and out of their substance will make other things, and again
+other things from the substance of them, in order that the world may
+be ever new. 
+
+When a man has done thee any wrong, immediately consider with what
+opinion about good or evil he has done wrong. For when thou hast seen
+this, thou wilt pity him, and wilt neither wonder nor be angry. For
+either thou thyself thinkest the same thing to be good that he does
+or another thing of the same kind. It is thy duty then to pardon him.
+But if thou dost not think such things to be good or evil, thou wilt
+more readily be well disposed to him who is in error. 
+
+Think not so much of what thou hast not as of what thou hast: but
+of the things which thou hast select the best, and then reflect how
+eagerly they would have been sought, if thou hadst them not. At the
+same time however take care that thou dost not through being so pleased
+with them accustom thyself to overvalue them, so as to be disturbed
+if ever thou shouldst not have them. 
+
+Retire into thyself. The rational principle which rules has this nature,
+that it is content with itself when it does what is just, and so secures
+tranquility. 
+
+Wipe out the imagination. Stop the pulling of the strings. Confine
+thyself to the present. Understand well what happens either to thee
+or to another. Divide and distribute every object into the causal
+(formal) and the material. Think of thy last hour. Let the wrong which
+is done by a man stay there where the wrong was done. 
+
+Direct thy attention to what is said. Let thy understanding enter
+into the things that are doing and the things which do them.
+
+Adorn thyself with simplicity and modesty and with indifference towards
+the things which lie between virtue and vice. Love mankind. Follow
+God. The poet says that Law rules all.- And it is enough to remember
+that Law rules all. 
+
+About death: Whether it is a dispersion, or a resolution into atoms,
+or annihilation, it is either extinction or change. 
+
+About pain: The pain which is intolerable carries us off; but that
+which lasts a long time is tolerable; and the mind maintains its own
+tranquility by retiring into itself, and the ruling faculty is not
+made worse. But the parts which are harmed by pain, let them, if they
+can, give their opinion about it. 
+
+About fame: Look at the minds of those who seek fame, observe what
+they are, and what kind of things they avoid, and what kind of things
+they pursue. And consider that as the heaps of sand piled on one another
+hide the former sands, so in life the events which go before are soon
+covered by those which come after. 
+
+From Plato: The man who has an elevated mind and takes a view of all
+time and of all substance, dost thou suppose it possible for him to
+think that human life is anything great? it is not possible, he said.-
+Such a man then will think that death also is no evil.- Certainly
+not. 
+
+From Antisthenes: It is royal to do good and to be abused.
+
+It is a base thing for the countenance to be obedient and to regulate
+and compose itself as the mind commands, and for the mind not to be
+regulated and composed by itself. 
+
+It is not right to vex ourselves at things, 
+For they care nought about it. 
+
+To the immortal gods and us give joy. 
+
+Life must be reaped like the ripe ears of corn: 
+One man is born; another dies. 
+
+If gods care not for me and for my children, 
+There is a reason for it. 
+
+For the good is with me, and the just. 
+
+No joining others in their wailing, no violent emotion. 
+
+From Plato: But I would make this man a sufficient answer, which is
+this: Thou sayest not well, if thou thinkest that a man who is good
+for anything at all ought to compute the hazard of life or death,
+and should not rather look to this only in all that he does, whether
+he is doing what is just or unjust, and the works of a good or a bad
+man. 
+
+For thus it is, men of Athens, in truth: wherever a man has placed
+himself thinking it the best place for him, or has been placed by
+a commander, there in my opinion he ought to stay and to abide the
+hazard, taking nothing into the reckoning, either death or anything
+else, before the baseness of deserting his post. 
+
+But, my good friend, reflect whether that which is noble and good
+is not something different from saving and being saved; for as to
+a man living such or such a time, at least one who is really a man,
+consider if this is not a thing to be dismissed from the thoughts:
+and there must be no love of life: but as to these matters a man must
+intrust them to the deity and believe what the women say, that no
+man can escape his destiny, the next inquiry being how he may best
+live the time that he has to live. 
+
+Look round at the courses of the stars, as if thou wert going along
+with them; and constantly consider the changes of the elements into
+one another; for such thoughts purge away the filth of the terrene
+life. 
+
+This is a fine saying of Plato: That he who is discoursing about men
+should look also at earthly things as if he viewed them from some
+higher place; should look at them in their assemblies, armies, agricultural
+labours, marriages, treaties, births, deaths, noise of the courts
+of justice, desert places, various nations of barbarians, feasts,
+lamentations, markets, a mixture of all things and an orderly combination
+of contraries. 
+
+Consider the past; such great changes of political supremacies. Thou
+mayest foresee also the things which will be. For they will certainly
+be of like form, and it is not possible that they should deviate from
+the order of the things which take place now: accordingly to have
+contemplated human life for forty years is the same as to have contemplated
+it for ten thousand years. For what more wilt thou see? 
+
+That which has grown from the earth to the earth, 
+But that which has sprung from heavenly seed, 
+Back to the heavenly realms returns. This is either a dissolution
+of the mutual involution of the atoms, or a similar dispersion of
+the unsentient elements. 
+
+With food and drinks and cunning magic arts 
+Turning the channel's course to 'scape from death. 
+The breeze which heaven has sent 
+We must endure, and toil without complaining. 
+
+Another may be more expert in casting his opponent; but he is not
+more social, nor more modest, nor better disciplined to meet all that
+happens, nor more considerate with respect to the faults of his neighbours.
+
+Where any work can be done conformably to the reason which is common
+to gods and men, there we have nothing to fear: for where we are able
+to get profit by means of the activity which is successful and proceeds
+according to our constitution, there no harm is to be suspected.
+
+Everywhere and at all times it is in thy power piously to acquiesce
+in thy present condition, and to behave justly to those who are about
+thee, and to exert thy skill upon thy present thoughts, that nothing
+shall steal into them without being well examined. 
+
+Do not look around thee to discover other men's ruling principles,
+but look straight to this, to what nature leads thee, both the universal
+nature through the things which happen to thee, and thy own nature
+through the acts which must be done by thee. But every being ought
+to do that which is according to its constitution; and all other things
+have been constituted for the sake of rational beings, just as among
+irrational things the inferior for the sake of the superior, but the
+rational for the sake of one another. 
+
+The prime principle then in man's constitution is the social. And
+the second is not to yield to the persuasions of the body, for it
+is the peculiar office of the rational and intelligent motion to circumscribe
+itself, and never to be overpowered either by the motion of the senses
+or of the appetites, for both are animal; but the intelligent motion
+claims superiority and does not permit itself to be overpowered by
+the others. And with good reason, for it is formed by nature to use
+all of them. The third thing in the rational constitution is freedom
+from error and from deception. Let then the ruling principle holding
+fast to these things go straight on, and it has what is its own.
+
+Consider thyself to be dead, and to have completed thy life up to
+the present time; and live according to nature the remainder which
+is allowed thee. 
+
+Love that only which happens to thee and is spun with the thread of
+thy destiny. For what is more suitable? 
+
+In everything which happens keep before thy eyes those to whom the
+same things happened, and how they were vexed, and treated them as
+strange things, and found fault with them: and now where are they?
+Nowhere. Why then dost thou too choose to act in the same way? And
+why dost thou not leave these agitations which are foreign to nature,
+to those who cause them and those who are moved by them? And why art
+thou not altogether intent upon the right way of making use of the
+things which happen to thee? For then thou wilt use them well, and
+they will be a material for thee to work on. Only attend to thyself,
+and resolve to be a good man in every act which thou doest: and remember...
+
+Look within. Within is the fountain of good, and it will ever bubble
+up, if thou wilt ever dig. 
+
+The body ought to be compact, and to show no irregularity either in
+motion or attitude. For what the mind shows in the face by maintaining
+in it the expression of intelligence and propriety, that ought to
+be required also in the whole body. But all of these things should
+be observed without affectation. 
+
+The art of life is more like the wrestler's art than the dancer's,
+in respect of this, that it should stand ready and firm to meet onsets
+which are sudden and unexpected. 
+
+Constantly observe who those are whose approbation thou wishest to
+have, and what ruling principles they possess. For then thou wilt
+neither blame those who offend involuntarily, nor wilt thou want their
+approbation, if thou lookest to the sources of their opinions and
+appetites. 
+
+Every soul, the philosopher says, is involuntarily deprived of truth;
+consequently in the same way it is deprived of justice and temperance
+and benevolence and everything of the kind. It is most necessary to
+bear this constantly in mind, for thus thou wilt be more gentle towards
+all. 
+
+In every pain let this thought be present, that there is no dishonour
+in it, nor does it make the governing intelligence worse, for it does
+not damage the intelligence either so far as the intelligence is rational
+or so far as it is social. Indeed in the case of most pains let this
+remark of Epicurus aid thee, that pain is neither intolerable nor
+everlasting, if thou bearest in mind that it has its limits, and if
+thou addest nothing to it in imagination: and remember this too, that
+we do not perceive that many things which are disagreeable to us are
+the same as pain, such as excessive drowsiness, and the being scorched
+by heat, and the having no appetite. When then thou art discontented
+about any of these things, say to thyself, that thou art yielding
+to pain. 
+
+Take care not to feel towards the inhuman, as they feel towards men.
+
+How do we know if Telauges was not superior in character to Socrates?
+For it is not enough that Socrates died a more noble death, and disputed
+more skilfully with the sophists, and passed the night in the cold
+with more endurance, and that when he was bid to arrest Leon of Salamis,
+he considered it more noble to refuse, and that he walked in a swaggering
+way in the streets- though as to this fact one may have great doubts
+if it was true. But we ought to inquire, what kind of a soul it was
+that Socrates possessed, and if he was able to be content with being
+just towards men and pious towards the gods, neither idly vexed on
+account of men's villainy, nor yet making himself a slave to any man's
+ignorance, nor receiving as strange anything that fell to his share
+out of the universal, nor enduring it as intolerable, nor allowing
+his understanding to sympathize with the affects of the miserable
+flesh. 
+
+Nature has not so mingled the intelligence with the composition of
+the body, as not to have allowed thee the power of circumscribing
+thyself and of bringing under subjection to thyself all that is thy
+own; for it is very possible to be a divine man and to be recognised
+as such by no one. Always bear this in mind; and another thing too,
+that very little indeed is necessary for living a happy life. And
+because thou hast despaired of becoming a dialectician and skilled
+in the knowledge of nature, do not for this reason renounce the hope
+of being both free and modest and social and obedient to God.
+
+It is in thy power to live free from all compulsion in the greatest
+tranquility of mind, even if all the world cry out against thee as
+much as they choose, and even if wild beasts tear in pieces the members
+of this kneaded matter which has grown around thee. For what hinders
+the mind in the midst of all this from maintaining itself in tranquility
+and in a just judgement of all surrounding things and in a ready use
+of the objects which are presented to it, so that the judgement may
+say to the thing which falls under its observation: This thou art
+in substance (reality), though in men's opinion thou mayest appear
+to be of a different kind; and the use shall say to that which falls
+under the hand: Thou art the thing that I was seeking; for to me that
+which presents itself is always a material for virtue both rational
+and political, and in a word, for the exercise of art, which belongs
+to man or God. For everything which happens has a relationship either
+to God or man, and is neither new nor difficult to handle, but usual
+and apt matter to work on. 
+
+The perfection of moral character consists in this, in passing every
+day as the last, and in being neither violently excited nor torpid
+nor playing the hypocrite. 
+
+The gods who are immortal are not vexed because during so long a time
+they must tolerate continually men such as they are and so many of
+them bad; and besides this, they also take care of them in all ways.
+But thou, who art destined to end so soon, art thou wearied of enduring
+the bad, and this too when thou art one of them? 
+
+It is a ridiculous thing for a man not to fly from his own badness,
+which is indeed possible, but to fly from other men's badness, which
+is impossible. 
+
+Whatever the rational and political (social) faculty finds to be neither
+intelligent nor social, it properly judges to be inferior to itself.
+
+When thou hast done a good act and another has received it, why dost
+thou look for a third thing besides these, as fools do, either to
+have the reputation of having done a good act or to obtain a return?
+
+No man is tired of receiving what is useful. But it is useful to act
+according to nature. Do not then be tired of receiving what is useful
+by doing it to others. 
+
+The nature of the An moved to make the universe. But now either everything
+that takes place comes by way of consequence or continuity; or even
+the chief things towards which the ruling power of the universe directs
+its own movement are governed by no rational principle. If this is
+remembered it will make thee more tranquil in many things.
+
+----------------------------------------------------------------------
+
+BOOK EIGHT
+
+This reflection also tends to the removal of the desire of empty
+fame, that it is no longer in thy power to have lived the whole of
+thy life, or at least thy life from thy youth upwards, like a philosopher;
+but both to many others and to thyself it is plain that thou art far
+from philosophy. Thou hast fallen into disorder then, so that it is
+no longer easy for thee to get the reputation of a philosopher; and
+thy plan of life also opposes it. If then thou hast truly seen where
+the matter lies, throw away the thought, How thou shalt seem to others,
+and be content if thou shalt live the rest of thy life in such wise
+as thy nature wills. Observe then what it wills, and let nothing else
+distract thee; for thou hast had experience of many wanderings without
+having found happiness anywhere, not in syllogisms, nor in wealth,
+nor in reputation, nor in enjoyment, nor anywhere. Where is it then?
+In doing what man's nature requires. How then shall a man do this?
+If he has principles from which come his affects and his acts. What
+principles? Those which relate to good and bad: the belief that there
+is nothing good for man, which does not make him just, temperate,
+manly, free; and that there is nothing bad, which does not do the
+contrary to what has been mentioned. 
+
+On the occasion of every act ask thyself, How is this with respect
+to me? Shall I repent of it? A little time and I am dead, and all
+is gone. What more do I seek, if what I am now doing is work of an
+intelligent living being, and a social being, and one who is under
+the same law with God? 
+
+Alexander and Gaius and Pompeius, what are they in comparison with
+Diogenes and Heraclitus and Socrates? For they were acquainted with
+things, and their causes (forms), and their matter, and the ruling
+principles of these men were the same. But as to the others, how many
+things had they to care for, and to how many things were they slaves?
+
+Consider that men will do the same things nevertheless, even though
+thou shouldst burst. 
+
+This is the chief thing: Be not perturbed, for all things are according
+to the nature of the universal; and in a little time thou wilt be
+nobody and nowhere, like Hadrian and Augustus. In the next place having
+fixed thy eyes steadily on thy business look at it, and at the same
+time remembering that it is thy duty to be a good man, and what man's
+nature demands, do that without turning aside; and speak as it seems
+to thee most just, only let it be with a good disposition and with
+modesty and without hypocrisy. 
+
+The nature of the universal has this work to do, to remove to that
+place the things which are in this, to change them, to take them away
+hence, and to carry them there. All things are change, yet we need
+not fear anything new. All things are familiar to us; but the distribution
+of them still remains the same. 
+
+Every nature is contented with itself when it goes on its way well;
+and a rational nature goes on its way well, when in its thoughts it
+assents to nothing false or uncertain, and when it directs its movements
+to social acts only, and when it confines its desires and aversions
+to the things which are in its power, and when it is satisfied with
+everything that is assigned to it by the common nature. For of this
+common nature every particular nature is a part, as the nature of
+the leaf is a part of the nature of the plant; except that in the
+plant the nature of the leaf is part of a nature which has not perception
+or reason, and is subject to be impeded; but the nature of man is
+part of a nature which is not subject to impediments, and is intelligent
+and just, since it gives to everything in equal portions and according
+to its worth, times, substance, cause (form), activity, and incident.
+But examine, not to discover that any one thing compared with any
+other single thing is equal in all respects, but by taking all the
+parts together of one thing and comparing them with all the parts
+together of another. 
+
+Thou hast not leisure or ability to read. But thou hast leisure or
+ability to check arrogance: thou hast leisure to be superior to pleasure
+and pain: thou hast leisure to be superior to love of fame, and not
+to be vexed at stupid and ungrateful people, nay even to care for
+them. 
+
+Let no man any longer hear thee finding fault with the court life
+or with thy own. 
+
+Repentance is a kind of self-reproof for having neglected something
+useful; but that which is good must be something useful, and the perfect
+good man should look after it. But no such man would ever repent of
+having refused any sensual pleasure. Pleasure then is neither good
+nor useful. 
+
+This thing, what is it in itself, in its own constitution? What is
+its substance and material? And what its causal nature (or form)?
+And what is it doing in the world? And how long does it subsist?
+
+When thou risest from sleep with reluctance, remember that it is according
+to thy constitution and according to human nature to perform social
+acts, but sleeping is common also to irrational animals. But that
+which is according to each individual's nature is also more peculiarly
+its own, and more suitable to its nature, and indeed also more agreeable.
+
+Constantly and, if it be possible, on the occasion of every impression
+on the soul, apply to it the principles of Physic, of Ethic, and of
+Dialectic. 
+
+Whatever man thou meetest with, immediately say to thyself: What opinions
+has this man about good and bad? For if with respect to pleasure and
+pain and the causes of each, and with respect to fame and ignominy,
+death and life, he has such and such opinions, it will seem nothing
+wonderful or strange to me, if he does such and such things; and I
+shall bear in mind that he is compelled to do so. 
+
+Remember that as it is a shame to be surprised if the fig-tree produces
+figs, so it is to be surprised if the world produces such and such
+things of which it is productive; and for the physician and the helmsman
+it is a shame to be surprised, if a man has a fever, or if the wind
+is unfavourable. 
+
+Remember that to change thy opinion and to follow him who corrects
+thy error is as consistent with freedom as it is to persist in thy
+error. For it is thy own, the activity which is exerted according
+to thy own movement and judgement, and indeed according to thy own
+understanding too. 
+
+If a thing is in thy own power, why dost thou do it? But if it is
+in the power of another, whom dost thou blame? The atoms (chance)
+or the gods? Both are foolish. Thou must blame nobody. For if thou
+canst, correct that which is the cause; but if thou canst not do this,
+correct at least the thing itself; but if thou canst not do even this,
+of what use is it to thee to find fault? For nothing should be done
+without a purpose. 
+
+That which has died falls not out of the universe. If it stays here,
+it also changes here, and is dissolved into its proper parts, which
+are elements of the universe and of thyself. And these too change,
+and they murmur not. 
+
+Everything exists for some end, a horse, a vine. Why dost thou wonder?
+Even the sun will say, I am for some purpose, and the rest of the
+gods will say the same. For what purpose then art thou? to enjoy pleasure?
+See if common sense allows this. 
+
+Nature has had regard in everything no less to the end than to the
+beginning and the continuance, just like the man who throws up a ball.
+What good is it then for the ball to be thrown up, or harm for it
+to come down, or even to have fallen? And what good is it to the bubble
+while it holds together, or what harm when it is burst? The same may
+be said of a light also. 
+
+Turn it (the body) inside out, and see what kind of thing it is; and
+when it has grown old, what kind of thing it becomes, and when it
+is diseased. 
+
+Short-lived are both the praiser and the praised, and the rememberer
+and the remembered: and all this in a nook of this part of the world;
+and not even here do all agree, no, not any one with himself: and
+the whole earth too is a point. 
+
+Attend to the matter which is before thee, whether it is an opinion
+or an act or a word. 
+
+Thou sufferest this justly: for thou choosest rather to become good
+to-morrow than to be good to-day. 
+
+Am I doing anything? I do it with reference to the good of mankind.
+Does anything happen to me? I receive it and refer it to the gods,
+and the source of all things, from which all that happens is derived.
+
+Such as bathing appears to thee- oil, sweat, dirt, filthy water, all
+things disgusting- so is every part of life and everything.
+
+Lucilla saw Verus die, and then Lucilla died. Secunda saw Maximus
+die, and then Secunda died. Epitynchanus saw Diotimus die, and Epitynchanus
+died. Antoninus saw Faustina die, and then Antoninus died. Such is
+everything. Celer saw Hadrian die, and then Celer died. And those
+sharp-witted men, either seers or men inflated with pride, where are
+they? For instance the sharp-witted men, Charax and Demetrius the
+Platonist and Eudaemon, and any one else like them. All ephemeral,
+dead long ago. Some indeed have not been remembered even for a short
+time, and others have become the heroes of fables, and again others
+have disappeared even from fables. Remember this then, that this little
+compound, thyself, must either be dissolved, or thy poor breath must
+be extinguished, or be removed and placed elsewhere. 
+
+It is satisfaction to a man to do the proper works of a man. Now it
+is a proper work of a man to be benevolent to his own kind, to despise
+the movements of the senses, to form a just judgement of plausible
+appearances, and to take a survey of the nature of the universe and
+of the things which happen in it. 
+
+There are three relations between thee and other things: the one to
+the body which surrounds thee; the second to the divine cause from
+which all things come to all; and the third to those who live with
+thee. 
+
+Pain is either an evil to the body- then let the body say what it
+thinks of it- or to the soul; but it is in the power of the soul to
+maintain its own serenity and tranquility, and not to think that pain
+is an evil. For every judgement and movement and desire and aversion
+is within, and no evil ascends so high. 
+
+Wipe out thy imaginations by often saying to thyself: now it is in
+my power to let no badness be in this soul, nor desire nor any perturbation
+at all; but looking at all things I see what is their nature, and
+I use each according to its value.- Remember this power which thou
+hast from nature. 
+
+Speak both in the senate and to every man, whoever he may be, appropriately,
+not with any affectation: use plain discourse. 
+
+Augustus' court, wife, daughter, descendants, ancestors, sister, Agrippa,
+kinsmen, intimates, friends, Areius, Maecenas, physicians and sacrificing
+priests- the whole court is dead. Then turn to the rest, not considering
+the death of a single man, but of a whole race, as of the Pompeii;
+and that which is inscribed on the tombs- The last of his race. Then
+consider what trouble those before them have had that they might leave
+a successor; and then, that of necessity some one must be the last.
+Again here consider the death of a whole race. 
+
+It is thy duty to order thy life well in every single act; and if
+every act does its duty, as far as is possible, be content; and no
+one is able to hinder thee so that each act shall not do its duty.-
+But something external will stand in the way.- Nothing will stand
+in the way of thy acting justly and soberly and considerately.- But
+perhaps some other active power will be hindered.- Well, but by acquiescing
+in the hindrance and by being content to transfer thy efforts to that
+which is allowed, another opportunity of action is immediately put
+before thee in place of that which was hindered, and one which will
+adapt itself to this ordering of which we are speaking. 
+
+Receive wealth or prosperity without arrogance; and be ready to let
+it go. 
+
+If thou didst ever see a hand cut off, or a foot, or a head, lying
+anywhere apart from the rest of the body, such does a man make himself,
+as far as he can, who is not content with what happens, and separates
+himself from others, or does anything unsocial. Suppose that thou
+hast detached thyself from the natural unity- for thou wast made by
+nature a part, but now thou hast cut thyself off- yet here there is
+this beautiful provision, that it is in thy power again to unite thyself.
+God has allowed this to no other part, after it has been separated
+and cut asunder, to come together again. But consider the kindness
+by which he has distinguished man, for he has put it in his power
+not to be separated at all from the universal; and when he has been
+separated, he has allowed him to return and to be united and to resume
+his place as a part. 
+
+As the nature of the universal has given to every rational being all
+the other powers that it has, so we have received from it this power
+also. For as the universal nature converts and fixes in its predestined
+place everything which stands in the way and opposes it, and makes
+such things a part of itself, so also the rational animal is able
+to make every hindrance its own material, and to use it for such purposes
+as it may have designed. 
+
+Do not disturb thyself by thinking of the whole of thy life. Let not
+thy thoughts at once embrace all the various troubles which thou mayest
+expect to befall thee: but on every occasion ask thyself, What is
+there in this which is intolerable and past bearing? For thou wilt
+be ashamed to confess. In the next place remember that neither the
+future nor the past pains thee, but only the present. But this is
+reduced to a very little, if thou only circumscribest it, and chidest
+thy mind, if it is unable to hold out against even this.
+
+Does Panthea or Pergamus now sit by the tomb of Verus? Does Chaurias
+or Diotimus sit by the tomb of Hadrian? That would be ridiculous.
+Well, suppose they did sit there, would the dead be conscious of it?
+And if the dead were conscious, would they be pleased? And if they
+were pleased, would that make them immortal? Was it not in the order
+of destiny that these persons too should first become old women and
+old men and then die? What then would those do after these were dead?
+All this is foul smell and blood in a bag. 
+
+If thou canst see sharp, look and judge wisely, says the philosopher.
+
+In the constitution of the rational animal I see no virtue which is
+opposed to justice; but I see a virtue which is opposed to love of
+pleasure, and that is temperance. 
+
+If thou takest away thy opinion about that which appears to give thee
+pain, thou thyself standest in perfect security.- Who is this self?-
+The reason.- But I am not reason.- Be it so. Let then the reason itself
+not trouble itself. But if any other part of thee suffers, let it
+have its own opinion about itself. 
+
+Hindrance to the perceptions of sense is an evil to the animal nature.
+Hindrance to the movements (desires) is equally an evil to the animal
+nature. And something else also is equally an impediment and an evil
+to the constitution of plants. So then that which is a hindrance to
+the intelligence is an evil to the intelligent nature. Apply all these
+things then to thyself. Does pain or sensuous pleasure affect thee?
+The senses will look to that.- Has any obstacle opposed thee in thy
+efforts towards an object? if indeed thou wast making this effort
+absolutely (unconditionally, or without any reservation), certainly
+this obstacle is an evil to thee considered as a rational animal.
+But if thou takest into consideration the usual course of things,
+thou hast not yet been injured nor even impeded. The things however
+which are proper to the understanding no other man is used to impede,
+for neither fire, nor iron, nor tyrant, nor abuse, touches it in any
+way. When it has been made a sphere, it continues a sphere.
+
+It is not fit that I should give myself pain, for I have never intentionally
+given pain even to another. 
+
+Different things delight different people. But it is my delight to
+keep the ruling faculty sound without turning away either from any
+man or from any of the things which happen to men, but looking at
+and receiving all with welcome eyes and using everything according
+to its value. 
+
+See that thou secure this present time to thyself: for those who rather
+pursue posthumous fame do consider that the men of after time will
+be exactly such as these whom they cannot bear now; and both are mortal.
+And what is it in any way to thee if these men of after time utter
+this or that sound, or have this or that opinion about thee?
+
+Take me and cast me where thou wilt; for there I shall keep my divine
+part tranquil, that is, content, if it can feel and act conformably
+to its proper constitution. Is this change of place sufficient reason
+why my soul should be unhappy and worse than it was, depressed, expanded,
+shrinking, affrighted? And what wilt thou find which is sufficient
+reason for this? 
+
+Nothing can happen to any man which is not a human accident, nor to
+an ox which is not according to the nature of an ox, nor to a vine
+which is not according to the nature of a vine, nor to a stone which
+is not proper to a stone. If then there happens to each thing both
+what is usual and natural, why shouldst thou complain? For the common
+nature brings nothing which may not be borne by thee. 
+
+If thou art pained by any external thing, it is not this thing that
+disturbs thee, but thy own judgement about it. And it is in thy power
+to wipe out this judgement now. But if anything in thy own disposition
+gives thee pain, who hinders thee from correcting thy opinion? And
+even if thou art pained because thou art not doing some particular
+thing which seems to thee to be right, why dost thou not rather act
+than complain?- But some insuperable obstacle is in the way?- Do not
+be grieved then, for the cause of its not being done depends not on
+thee.- But it is not worth while to live if this cannot be done.-
+Take thy departure then from life contentedly, just as he dies who
+is in full activity, and well pleased too with the things which are
+obstacles. 
+
+Remember that the ruling faculty is invincible, when self-collected
+it is satisfied with itself, if it does nothing which it does not
+choose to do, even if it resist from mere obstinacy. What then will
+it be when it forms a judgement about anything aided by reason and
+deliberately? Therefore the mind which is free from passions is a
+citadel, for man has nothing more secure to which he can fly for,
+refuge and for the future be inexpugnable. He then who has not seen
+this is an ignorant man; but he who has seen it and does not fly to
+this refuge is unhappy. 
+
+Say nothing more to thyself than what the first appearances report.
+Suppose that it has been reported to thee that a certain person speaks
+ill of thee. This has been reported; but that thou hast been injured,
+that has not been reported. I see that my child is sick. I do see;
+but that he is in danger, I do not see. Thus then always abide by
+the first appearances, and add nothing thyself from within, and then
+nothing happens to thee. Or rather add something, like a man who knows
+everything that happens in the world. 
+
+A cucumber is bitter.- Throw it away.- There are briars in the road.-
+Turn aside from them.- This is enough. Do not add, And why were such
+things made in the world? For thou wilt be ridiculed by a man who
+is acquainted with nature, as thou wouldst be ridiculed by a carpenter
+and shoemaker if thou didst find fault because thou seest in their
+workshop shavings and cuttings from the things which they make. And
+yet they have places into which they can throw these shavings and
+cuttings, and the universal nature has no external space; but the
+wondrous part of her art is that though she has circumscribed herself,
+everything within her which appears to decay and to grow old and to
+be useless she changes into herself, and again makes other new things
+from these very same, so that she requires neither substance from
+without nor wants a place into which she may cast that which decays.
+She is content then with her own space, and her own matter and her
+own art. 
+
+Neither in thy actions be sluggish nor in thy conversation without
+method, nor wandering in thy thoughts, nor let there be in thy soul
+inward contention nor external effusion, nor in life be so busy as
+to have no leisure. 
+
+Suppose that men kill thee, cut thee in pieces, curse thee. What then
+can these things do to prevent thy mind from remaining pure, wise,
+sober, just? For instance, if a man should stand by a limpid pure
+spring, and curse it, the spring never ceases sending up potable water;
+and if he should cast clay into it or filth, it will speedily disperse
+them and wash them out, and will not be at all polluted. How then
+shalt thou possess a perpetual fountain and not a mere well? By forming
+thyself hourly to freedom conjoined with contentment, simplicity and
+modesty. 
+
+He who does not know what the world is, does not know where he is.
+And he who does not know for what purpose the world exists, does not
+know who he is, nor what the world is. But he who has failed in any
+one of these things could not even say for what purpose he exists
+himself. What then dost thou think of him who avoids or seeks the
+praise of those who applaud, of men who know not either where they
+are or who they are? 
+
+Dost thou wish to be praised by a man who curses himself thrice every
+hour? Wouldst thou wish to please a man who does not please himself?
+Does a man please himself who repents of nearly everything that he
+does? 
+
+No longer let thy breathing only act in concert with the air which
+surrounds thee, but let thy intelligence also now be in harmony with
+the intelligence which embraces all things. For the intelligent power
+is no less diffused in all parts and pervades all things for him who
+is willing to draw it to him than the aerial power for him who is
+able to respire it. 
+
+Generally, wickedness does no harm at all to the universe; and particularly,
+the wickedness of one man does no harm to another. It is only harmful
+to him who has it in his power to be released from it, as soon as
+he shall choose. 
+
+To my own free will the free will of my neighbour is just as indifferent
+as his poor breath and flesh. For though we are made especially for
+the sake of one another, still the ruling power of each of us has
+its own office, for otherwise my neighbour's wickedness would be my
+harm, which God has not willed in order that my unhappiness may not
+depend on another. 
+
+The sun appears to be poured down, and in all directions indeed it
+is diffused, yet it is not effused. For this diffusion is extension:
+Accordingly its rays are called Extensions [aktines] because they
+are extended [apo tou ekteinesthai]. But one may judge what kind of
+a thing a ray is, if he looks at the sun's light passing through a
+narrow opening into a darkened room, for it is extended in a right
+line, and as it were is divided when it meets with any solid body
+which stands in the way and intercepts the air beyond; but there the
+light remains fixed and does not glide or fall off. Such then ought
+to be the out-pouring and diffusion of the understanding, and it should
+in no way be an effusion, but an extension, and it should make no
+violent or impetuous collision with the obstacles which are in its
+way; nor yet fall down, but be fixed and enlighten that which receives
+it. For a body will deprive itself of the illumination, if it does
+not admit it. 
+
+He who fears death either fears the loss of sensation or a different
+kind of sensation. But if thou shalt have no sensation, neither wilt
+thou feel any harm; and if thou shalt acquire another kind of sensation,
+thou wilt be a different kind of living being and thou wilt not cease
+to live. 
+
+Men exist for the sake of one another. Teach them then or bear with
+them. 
+
+In one way an arrow moves, in another way the mind. The mind indeed,
+both when it exercises caution and when it is employed about inquiry,
+moves straight onward not the less, and to its object. 
+
+Enter into every man's ruling faculty; and also let every other man
+enter into thine. 
+
+----------------------------------------------------------------------
+
+BOOK NINE
+
+He ho acts unjustly acts impiously. For since the universal nature
+has made rational animals for the sake of one another to help one
+another according to their deserts, but in no way to injure one another,
+he who transgresses her will, is clearly guilty of impiety towards
+the highest divinity. And he too who lies is guilty of impiety to
+the same divinity; for the universal nature is the nature of things
+that are; and things that are have a relation to all things that come
+into existence. And further, this universal nature is named truth,
+and is the prime cause of all things that are true. He then who lies
+intentionally is guilty of impiety inasmuch as he acts unjustly by
+deceiving; and he also who lies unintentionally, inasmuch as he is
+at variance with the universal nature, and inasmuch as he disturbs
+the order by fighting against the nature of the world; for he fights
+against it, who is moved of himself to that which is contrary to truth,
+for he had received powers from nature through the neglect of which
+he is not able now to distinguish falsehood from truth. And indeed
+he who pursues pleasure as good, and avoids pain as evil, is guilty
+of impiety. For of necessity such a man must often find fault with
+the universal nature, alleging that it assigns things to the bad and
+the good contrary to their deserts, because frequently the bad are
+in the enjoyment of pleasure and possess the things which procure
+pleasure, but the good have pain for their share and the things which
+cause pain. And further, he who is afraid of pain will sometimes also
+be afraid of some of the things which will happen in the world, and
+even this is impiety. And he who pursues pleasure will not abstain
+from injustice, and this is plainly impiety. Now with respect to the
+things towards which the universal nature is equally affected- for
+it would not have made both, unless it was equally affected towards
+both- towards these they who wish to follow nature should be of the
+same mind with it, and equally affected. With respect to pain, then,
+and pleasure, or death and life, or honour and dishonour, which the
+universal nature employs equally, whoever is not equally affected
+is manifestly acting impiously. And I say that the universal nature
+employs them equally, instead of saying that they happen alike to
+those who are produced in continuous series and to those who come
+after them by virtue of a certain original movement of Providence,
+according to which it moved from a certain beginning to this ordering
+of things, having conceived certain principles of the things which
+were to be, and having determined powers productive of beings and
+of changes and of such like successions. 
+
+It would be a man's happiest lot to depart from mankind without having
+had any taste of lying and hypocrisy and luxury and pride. However
+to breathe out one's life when a man has had enough of these things
+is the next best voyage, as the saying is. Hast thou determined to
+abide with vice, and has not experience yet induced thee to fly from
+this pestilence? For the destruction of the understanding is a pestilence,
+much more indeed than any such corruption and change of this atmosphere
+which surrounds us. For this corruption is a pestilence of animals
+so far as they are animals; but the other is a pestilence of men so
+far as they are men. 
+
+Do not despise death, but be well content with it, since this too
+is one of those things which nature wills. For such as it is to be
+young and to grow old, and to increase and to reach maturity, and
+to have teeth and beard and grey hairs, and to beget, and to be pregnant
+and to bring forth, and all the other natural operations which the
+seasons of thy life bring, such also is dissolution. This, then, is
+consistent with the character of a reflecting man, to be neither careless
+nor impatient nor contemptuous with respect to death, but to wait
+for it as one of the operations of nature. As thou now waitest for
+the time when the child shall come out of thy wife's womb, so be ready
+for the time when thy soul shall fall out of this envelope. But if
+thou requirest also a vulgar kind of comfort which shall reach thy
+heart, thou wilt be made best reconciled to death by observing the
+objects from which thou art going to be removed, and the morals of
+those with whom thy soul will no longer be mingled. For it is no way
+right to be offended with men, but it is thy duty to care for them
+and to bear with them gently; and yet to remember that thy departure
+will be not from men who have the same principles as thyself. For
+this is the only thing, if there be any, which could draw us the contrary
+way and attach us to life, to be permitted to live with those who
+have the same principles as ourselves. But now thou seest how great
+is the trouble arising from the discordance of those who live together,
+so that thou mayest say, Come quick, O death, lest perchance I, too,
+should forget myself. 
+
+He who does wrong does wrong against himself. He who acts unjustly
+acts unjustly to himself, because he makes himself bad. 
+
+He often acts unjustly who does not do a certain thing; not only he
+who does a certain thing. 
+
+Thy present opinion founded on understanding, and thy present conduct
+directed to social good, and thy present disposition of contentment
+with everything which happens- that is enough. 
+
+Wipe out imagination: check desire: extinguish appetite: keep the
+ruling faculty in its own power. 
+
+Among the animals which have not reason one life is distributed; but
+among reasonable animals one intelligent soul is distributed: just
+as there is one earth of all things which are of an earthy nature,
+and we see by one light, and breathe one air, all of us that have
+the faculty of vision and all that have life. 
+
+All things which participate in anything which is common to them all
+move towards that which is of the same kind with themselves. Everything
+which is earthy turns towards the earth, everything which is liquid
+flows together, and everything which is of an aerial kind does the
+same, so that they require something to keep them asunder, and the
+application of force. Fire indeed moves upwards on account of the
+elemental fire, but it is so ready to be kindled together with all
+the fire which is here, that even every substance which is somewhat
+dry, is easily ignited, because there is less mingled with it of that
+which is a hindrance to ignition. Accordingly then everything also
+which participates in the common intelligent nature moves in like
+manner towards that which is of the same kind with itself, or moves
+even more. For so much as it is superior in comparison with all other
+things, in the same degree also is it more ready to mingle with and
+to be fused with that which is akin to it. Accordingly among animals
+devoid of reason we find swarms of bees, and herds of cattle, and
+the nurture of young birds, and in a manner, loves; for even in animals
+there are souls, and that power which brings them together is seen
+to exert itself in the superior degree, and in such a way as never
+has been observed in plants nor in stones nor in trees. But in rational
+animals there are political communities and friendships, and families
+and meetings of people; and in wars, treaties and armistices. But
+in the things which are still superior, even though they are separated
+from one another, unity in a manner exists, as in the stars. Thus
+the ascent to the higher degree is able to produce a sympathy even
+in things which are separated. See, then, what now takes place. For
+only intelligent animals have now forgotten this mutual desire and
+inclination, and in them alone the property of flowing together is
+not seen. But still though men strive to avoid this union, they are
+caught and held by it, for their nature is too strong for them; and
+thou wilt see what I say, if thou only observest. Sooner, then, will
+one find anything earthy which comes in contact with no earthy thing
+than a man altogether separated from other men. 
+
+Both man and God and the universe produce fruit; at the proper seasons
+each produces it. But if usage has especially fixed these terms to
+the vine and like things, this is nothing. Reason produces fruit both
+for all and for itself, and there are produced from it other things
+of the same kind as reason itself. 
+
+If thou art able, correct by teaching those who do wrong; but if thou
+canst not, remember that indulgence is given to thee for this purpose.
+And the gods, too, are indulgent to such persons; and for some purposes
+they even help them to get health, wealth, reputation; so kind they
+are. And it is in thy power also; or say, who hinders thee?
+
+Labour not as one who is wretched, nor yet as one who would be pitied
+or admired: but direct thy will to one thing only, to put thyself
+in motion and to check thyself, as the social reason requires.
+
+To-day I have got out of all trouble, or rather I have cast out all
+trouble, for it was not outside, but within and in my opinions.
+
+All things are the same, familiar in experience, and ephemeral in
+time, and worthless in the matter. Everything now is just as it was
+in the time of those whom we have buried. 
+
+Things stand outside of us, themselves by themselves, neither knowing
+aught of themselves, nor expressing any judgement. What is it, then,
+which does judge about them? The ruling faculty. 
+
+Not in passivity, but in activity lie the evil and the good of the
+rational social animal, just as his virtue and his vice lie not in
+passivity, but in activity. 
+
+For the stone which has been thrown up it is no evil to come down,
+nor indeed any good to have been carried up. 
+
+Penetrate inwards into men's leading principles, and thou wilt see
+what judges thou art afraid of, and what kind of judges they are of
+themselves. 
+
+All things are changing: and thou thyself art in continuous mutation
+and in a manner in continuous destruction, and the whole universe
+too. 
+
+It is thy duty to leave another man's wrongful act there where it
+is. 
+
+Termination of activity, cessation from movement and opinion, and
+in a sense their death, is no evil. Turn thy thoughts now to the consideration
+of thy life, thy life as a child, as a youth, thy manhood, thy old
+age, for in these also every change was a death. Is this anything
+to fear? Turn thy thoughts now to thy life under thy grandfather,
+then to thy life under thy mother, then to thy life under thy father;
+and as thou findest many other differences and changes and terminations,
+ask thyself, Is this anything to fear? In like manner, then, neither
+are the termination and cessation and change of thy whole life a thing
+to be afraid of. 
+
+Hasten to examine thy own ruling faculty and that of the universe
+and that of thy neighbour: thy own that thou mayest make it just:
+and that of the universe, that thou mayest remember of what thou art
+a part; and that of thy neighbour, that thou mayest know whether he
+has acted ignorantly or with knowledge, and that thou mayest also
+consider that his ruling faculty is akin to thine. 
+
+As thou thyself art a component part of a social system, so let every
+act of thine be a component part of social life. Whatever act of thine
+then has no reference either immediately or remotely to a social end,
+this tears asunder thy life, and does not allow it to be one, and
+it is of the nature of a mutiny, just as when in a popular assembly
+a man acting by himself stands apart from the general agreement.
+
+Quarrels of little children and their sports, and poor spirits carrying
+about dead bodies, such is everything; and so what is exhibited in
+the representation of the mansions of the dead strikes our eyes more
+clearly. 
+
+Examine into the quality of the form of an object, and detach it altogether
+from its material part, and then contemplate it; then determine the
+time, the longest which a thing of this peculiar form is naturally
+made to endure. 
+
+Thou hast endured infinite troubles through not being contented with
+thy ruling faculty, when it does the things which it is constituted
+by nature to do. But enough of this. 
+
+When another blames thee or hates thee, or when men say about thee
+anything injurious, approach their poor souls, penetrate within, and
+see what kind of men they are. Thou wilt discover that there is no
+reason to take any trouble that these men may have this or that opinion
+about thee. However thou must be well disposed towards them, for by
+nature they are friends. And the gods too aid them in all ways, by
+dreams, by signs, towards the attainment of those things on which
+they set a value. 
+
+The periodic movements of the universe are the same, up and down from
+age to age. And either the universal intelligence puts itself in motion
+for every separate effect, and if this is so, be thou content with
+that which is the result of its activity; or it puts itself in motion
+once, and everything else comes by way of sequence in a manner; or
+indivisible elements are the origin of all things.- In a word, if
+there is a god, all is well; and if chance rules, do not thou also
+be governed by it. 
+
+Soon will the earth cover us all: then the earth, too, will change,
+and the things also which result from change will continue to change
+for ever, and these again for ever. For if a man reflects on the changes
+and transformations which follow one another like wave after wave
+and their rapidity, he will despise everything which is perishable.
+
+The universal cause is like a winter torrent: it carries everything
+along with it. But how worthless are all these poor people who are
+engaged in matters political, and, as they suppose, are playing the
+philosopher! All drivellers. Well then, man: do what nature now requires.
+Set thyself in motion, if it is in thy power, and do not look about
+thee to see if any one will observe it; nor yet expect Plato's Republic:
+but be content if the smallest thing goes on well, and consider such
+an event to be no small matter. For who can change men's opinions?
+And without a change of opinions what else is there than the slavery
+of men who groan while they pretend to obey? Come now and tell me
+of Alexander and Philip and Demetrius of Phalerum. They themselves
+shall judge whether they discovered what the common nature required,
+and trained themselves accordingly. But if they acted like tragedy
+heroes, no one has condemned me to imitate them. Simple and modest
+is the work of philosophy. Draw me not aside to indolence and pride.
+
+Look down from above on the countless herds of men and their countless
+solemnities, and the infinitely varied voyagings in storms and calms,
+and the differences among those who are born, who live together, and
+die. And consider, too, the life lived by others in olden time, and
+the life of those who will live after thee, and the life now lived
+among barbarous nations, and how many know not even thy name, and
+how many will soon forget it, and how they who perhaps now are praising
+thee will very soon blame thee, and that neither a posthumous name
+is of any value, nor reputation, nor anything else. 
+
+Let there be freedom from perturbations with respect to the things
+which come from the external cause; and let there be justice in the
+things done by virtue of the internal cause, that is, let there be
+movement and action terminating in this, in social acts, for this
+is according to thy nature. 
+
+Thou canst remove out of the way many useless things among those which
+disturb thee, for they lie entirely in thy opinion; and thou wilt
+then gain for thyself ample space by comprehending the whole universe
+in thy mind, and by contemplating the eternity of time, and observing
+the rapid change of every several thing, how short is the time from
+birth to dissolution, and the illimitable time before birth as well
+as the equally boundless time after dissolution. 
+
+All that thou seest will quickly perish, and those who have been spectators
+of its dissolution will very soon perish too. And he who dies at the
+extremest old age will be brought into the same condition with him
+who died prematurely. 
+
+What are these men's leading principles, and about what kind of things
+are they busy, and for what kind of reasons do they love and honour?
+Imagine that thou seest their poor souls laid bare. When they think
+that they do harm by their blame or good by their praise, what an
+idea! 
+
+Loss is nothing else than change. But the universal nature delights
+in change, and in obedience to her all things are now done well, and
+from eternity have been done in like form, and will be such to time
+without end. What, then, dost thou say? That all things have been
+and all things always will be bad, and that no power has ever been
+found in so many gods to rectify these things, but the world has been
+condemned to be found in never ceasing evil? 
+
+The rottenness of the matter which is the foundation of everything!
+Water, dust, bones, filth: or again, marble rocks, the callosities
+of the earth; and gold and silver, the sediments; and garments, only
+bits of hair; and purple dye, blood; and everything else is of the
+same kind. And that which is of the nature of breath is also another
+thing of the same kind, changing from this to that. 
+
+Enough of this wretched life and murmuring and apish tricks. Why art
+thou disturbed? What is there new in this? What unsettles thee? Is
+it the form of the thing? Look at it. Or is it the matter? Look at
+it. But besides these there is nothing. Towards the gods, then, now
+become at last more simple and better. It is the same whether we examine
+these things for a hundred years or three. 
+
+If any man has done wrong, the harm is his own. But perhaps he has
+not done wrong. 
+
+Either all things proceed from one intelligent source and come together
+as in one body, and the part ought not to find fault with what is
+done for the benefit of the whole; or there are only atoms, and nothing
+else than mixture and dispersion. Why, then, art thou disturbed? Say
+to the ruling faculty, Art thou dead, art thou corrupted, art thou
+playing the hypocrite, art thou become a beast, dost thou herd and
+feed with the rest? 
+
+Either the gods have no power or they have power. If, then, they have
+no power, why dost thou pray to them? But if they have power, why
+dost thou not pray for them to give thee the faculty of not fearing
+any of the things which thou fearest, or of not desiring any of the
+things which thou desirest, or not being pained at anything, rather
+than pray that any of these things should not happen or happen? for
+certainly if they can co-operate with men, they can co-operate for
+these purposes. But perhaps thou wilt say, the gods have placed them
+in thy power. Well, then, is it not better to use what is in thy power
+like a free man than to desire in a slavish and abject way what is
+not in thy power? And who has told thee that the gods do not aid us
+even in the things which are in our power? Begin, then, to pray for
+such things, and thou wilt see. One man prays thus: How shall I be
+able to lie with that woman? Do thou pray thus: How shall I not desire
+to lie with her? Another prays thus: How shall I be released from
+this? Another prays: How shall I not desire to be released? Another
+thus: How shall I not lose my little son? Thou thus: How shall I not
+be afraid to lose him? In fine, turn thy prayers this way, and see
+what comes. 
+
+Epicurus says, In my sickness my conversation was not about my bodily
+sufferings, nor, says he, did I talk on such subjects to those who
+visited me; but I continued to discourse on the nature of things as
+before, keeping to this main point, how the mind, while participating
+in such movements as go on in the poor flesh, shall be free from perturbations
+and maintain its proper good. Nor did I, he says, give the physicians
+an opportunity of putting on solemn looks, as if they were doing something
+great, but my life went on well and happily. Do, then, the same that
+he did both in sickness, if thou art sick, and in any other circumstances;
+for never to desert philosophy in any events that may befall us, nor
+to hold trifling talk either with an ignorant man or with one unacquainted
+with nature, is a principle of all schools of philosophy; but to be
+intent only on that which thou art now doing and on the instrument
+by which thou doest it. 
+
+When thou art offended with any man's shameless conduct, immediately
+ask thyself, Is it possible, then, that shameless men should not be
+in the world? It is not possible. Do not, then, require what is impossible.
+For this man also is one of those shameless men who must of necessity
+be in the world. Let the same considerations be present to thy mind
+in the case of the knave, and the faithless man, and of every man
+who does wrong in any way. For at the same time that thou dost remind
+thyself that it is impossible that such kind of men should not exist,
+thou wilt become more kindly disposed towards every one individually.
+It is useful to perceive this, too, immediately when the occasion
+arises, what virtue nature has given to man to oppose to every wrongful
+act. For she has given to man, as an antidote against the stupid man,
+mildness, and against another kind of man some other power. And in
+all cases it is possible for thee to correct by teaching the man who
+is gone astray; for every man who errs misses his object and is gone
+astray. Besides wherein hast thou been injured? For thou wilt find
+that no one among those against whom thou art irritated has done anything
+by which thy mind could be made worse; but that which is evil to thee
+and harmful has its foundation only in the mind. And what harm is
+done or what is there strange, if the man who has not been instructed
+does the acts of an uninstructed man? Consider whether thou shouldst
+not rather blame thyself, because thou didst not expect such a man
+to err in such a way. For thou hadst means given thee by thy reason
+to suppose that it was likely that he would commit this error, and
+yet thou hast forgotten and art amazed that he has erred. But most
+of all when thou blamest a man as faithless or ungrateful, turn to
+thyself. For the fault is manifestly thy own, whether thou didst trust
+that a man who had such a disposition would keep his promise, or when
+conferring thy kindness thou didst not confer it absolutely, nor yet
+in such way as to have received from thy very act all the profit.
+For what more dost thou want when thou hast done a man a service?
+Art thou not content that thou hast done something conformable to
+thy nature, and dost thou seek to be paid for it? Just as if the eye
+demanded a recompense for seeing, or the feet for walking. For as
+these members are formed for a particular purpose, and by working
+according to their several constitutions obtain what is their own;
+so also as man is formed by nature to acts of benevolence, when he
+has done anything benevolent or in any other way conducive to the
+common interest, he has acted conformably to his constitution, and
+he gets what is his own. 
+
+----------------------------------------------------------------------
+
+BOOK TEN
+
+Wilt thou, then, my soul, never be good and simple and one and naked,
+more manifest than the body which surrounds thee? Wilt thou never
+enjoy an affectionate and contented disposition? Wilt thou never be
+full and without a want of any kind, longing for nothing more, nor
+desiring anything, either animate or inanimate, for the enjoyment
+of pleasures? Nor yet desiring time wherein thou shalt have longer
+enjoyment, or place, or pleasant climate, or society of men with whom
+thou mayest live in harmony? But wilt thou be satisfied with thy present
+condition, and pleased with all that is about thee, and wilt thou
+convince thyself that thou hast everything and that it comes from
+the gods, that everything is well for thee, and will be well whatever
+shall please them, and whatever they shall give for the conservation
+of the perfect living being, the good and just and beautiful, which
+generates and holds together all things, and contains and embraces
+all things which are dissolved for the production of other like things?
+Wilt thou never be such that thou shalt so dwell in community with
+gods and men as neither to find fault with them at all, nor to be
+condemned by them? 
+
+Observe what thy nature requires, so far as thou art governed by nature
+only: then do it and accept it, if thy nature, so far as thou art
+a living being, shall not be made worse by it. 
+
+And next thou must observe what thy nature requires so far as thou
+art a living being. And all this thou mayest allow thyself, if thy
+nature, so far as thou art a rational animal, shall not be made worse
+by it. But the rational animal is consequently also a political (social)
+animal. Use these rules, then, and trouble thyself about nothing else.
+
+Everything which happens either happens in such wise as thou art formed
+by nature to bear it, or as thou art not formed by nature to bear
+it. If, then, it happens to thee in such way as thou art formed by
+nature to bear it, do not complain, but bear it as thou art formed
+by nature to bear it. But if it happens in such wise as thou art not
+formed by nature to bear it, do not complain, for it will perish after
+it has consumed thee. Remember, however, that thou art formed by nature
+to bear everything, with respect to which it depends on thy own opinion
+to make it endurable and tolerable, by thinking that it is either
+thy interest or thy duty to do this. 
+
+If a man is mistaken, instruct him kindly and show him his error.
+But if thou art not able, blame thyself, or blame not even thyself.
+
+Whatever may happen to thee, it was prepared for thee from all eternity;
+and the implication of causes was from eternity spinning the thread
+of thy being, and of that which is incident to it. 
+
+Whether the universe is a concourse of atoms, or nature is a system,
+let this first be established, that I am a part of the whole which
+is governed by nature; next, I am in a manner intimately related to
+the parts which are of the same kind with myself. For remembering
+this, inasmuch as I am a part, I shall be discontented with none of
+the things which are assigned to me out of the whole; for nothing
+is injurious to the part, if it is for the advantage of the whole.
+For the whole contains nothing which is not for its advantage; and
+all natures indeed have this common principle, but the nature of the
+universe has this principle besides, that it cannot be compelled even
+by any external cause to generate anything harmful to itself. By remembering,
+then, that I am a part of such a whole, I shall be content with everything
+that happens. And inasmuch as I am in a manner intimately related
+to the parts which are of the same kind with myself, I shall do nothing
+unsocial, but I shall rather direct myself to the things which are
+of the same kind with myself, and I shall turn an my efforts to the
+common interest, and divert them from the contrary. Now, if these
+things are done so, life must flow on happily, just as thou mayest
+observe that the life of a citizen is happy, who continues a course
+of action which is advantageous to his fellow-citizens, and is content
+with whatever the state may assign to him. 
+
+The parts of the whole, everything, I mean, which is naturally comprehended
+in the universe, must of necessity perish; but let this be understood
+in this sense, that they must undergo change. But if this is naturally
+both an evil and a necessity for the parts, the whole would not continue
+to exist in a good condition, the parts being subject to change and
+constituted so as to perish in various ways. For whether did nature
+herself design to do evil to the things which are parts of herself,
+and to make them subject to evil and of necessity fall into evil,
+or have such results happened without her knowing it? Both these suppositions,
+indeed, are incredible. But if a man should even drop the term Nature
+(as an efficient power), and should speak of these things as natural,
+even then it would be ridiculous to affirm at the same time that the
+parts of the whole are in their nature subject to change, and at the
+same time to be surprised or vexed as if something were happening
+contrary to nature, particularly as the dissolution of things is into
+those things of which each thing is composed. For there is either
+a dispersion of the elements out of which everything has been compounded,
+or a change from the solid to the earthy and from the airy to the
+aerial, so that these parts are taken back into the universal reason,
+whether this at certain periods is consumed by fire or renewed by
+eternal changes. And do not imagine that the solid and the airy part
+belong to thee from the time of generation. For all this received
+its accretion only yesterday and the day before, as one may say, from
+the food and the air which is inspired. This, then, which has received
+the accretion, changes, not that which thy mother brought forth. But
+suppose that this which thy mother brought forth implicates thee very
+much with that other part, which has the peculiar quality of change,
+this is nothing in fact in the way of objection to what is said.
+
+When thou hast assumed these names, good, modest, true, rational,
+a man of equanimity, and magnanimous, take care that thou dost not
+change these names; and if thou shouldst lose them, quickly return
+to them. And remember that the term Rational was intended to signify
+a discriminating attention to every several thing and freedom from
+negligence; and that Equanimity is the voluntary acceptance of the
+things which are assigned to thee by the common nature; and that Magnanimity
+is the elevation of the intelligent part above the pleasurable or
+painful sensations of the flesh, and above that poor thing called
+fame, and death, and all such things. If, then, thou maintainest thyself
+in the possession of these names, without desiring to be called by
+these names by others, thou wilt be another person and wilt enter
+on another life. For to continue to be such as thou hast hitherto
+been, and to be tom in pieces and defiled in such a life, is the character
+of a very stupid man and one overfond of his life, and like those
+half-devoured fighters with wild beasts, who though covered with wounds
+and gore, still intreat to be kept to the following day, though they
+will be exposed in the same state to the same claws and bites. Therefore
+fix thyself in the possession of these few names: and if thou art
+able to abide in them, abide as if thou wast removed to certain islands
+of the Happy. But if thou shalt perceive that thou fallest out of
+them and dost not maintain thy hold, go courageously into some nook
+where thou shalt maintain them, or even depart at once from life,
+not in passion, but with simplicity and freedom and modesty, after
+doing this one laudable thing at least in thy life, to have gone out
+of it thus. In order, however, to the remembrance of these names,
+it will greatly help thee, if thou rememberest the gods, and that
+they wish not to be flattered, but wish all reasonable beings to be
+made like themselves; and if thou rememberest that what does the work
+of a fig-tree is a fig-tree, and that what does the work of a dog
+is a dog, and that what does the work of a bee is a bee, and that
+what does the work of a man is a man. 
+
+Mimi, war, astonishment, torpor, slavery, will daily wipe out those
+holy principles of thine. How many things without studying nature
+dost thou imagine, and how many dost thou neglect? But it is thy duty
+so to look on and so to do everything, that at the same time the power
+of dealing with circumstances is perfected, and the contemplative
+faculty is exercised, and the confidence which comes from the knowledge
+of each several thing is maintained without showing it, but yet not
+concealed. For when wilt thou enjoy simplicity, when gravity, and
+when the knowledge of every several thing, both what it is in substance,
+and what place it has in the universe, and how long it is formed to
+exist and of what things it is compounded, and to whom it can belong,
+and who are able both to give it and take it away? 
+
+A spider is proud when it has caught a fly, and another when he has
+caught a poor hare, and another when he has taken a little fish in
+a net, and another when he has taken wild boars, and another when
+he has taken bears, and another when he has taken Sarmatians. Are
+not these robbers, if thou examinest their opinions? 
+
+Acquire the contemplative way of seeing how all things change into
+one another, and constantly attend to it, and exercise thyself about
+this part of philosophy. For nothing is so much adapted to produce
+magnanimity. Such a man has put off the body, and as he sees that
+he must, no one knows how soon, go away from among men and leave everything
+here, he gives himself up entirely to just doing in all his actions,
+and in everything else that happens he resigns himself to the universal
+nature. But as to what any man shall say or think about him or do
+against him, he never even thinks of it, being himself contented with
+these two things, with acting justly in what he now does, and being
+satisfied with what is now assigned to him; and he lays aside all
+distracting and busy pursuits, and desires nothing else than to accomplish
+the straight course through the law, and by accomplishing the straight
+course to follow God. 
+
+What need is there of suspicious fear, since it is in thy power to
+inquire what ought to be done? And if thou seest clear, go by this
+way content, without turning back: but if thou dost not see clear,
+stop and take the best advisers. But if any other things oppose thee,
+go on according to thy powers with due consideration, keeping to that
+which appears to be just. For it is best to reach this object, and
+if thou dost fail, let thy failure be in attempting this. He who follows
+reason in all things is both tranquil and active at the same time,
+and also cheerful and collected. 
+
+Inquire of thyself as soon as thou wakest from sleep, whether it will
+make any difference to thee, if another does what is just and right.
+It will make no difference. 
+
+Thou hast not forgotten, I suppose, that those who assume arrogant
+airs in bestowing their praise or blame on others, are such as they
+are at bed and at board, and thou hast not forgotten what they do,
+and what they avoid and what they pursue, and how they steal and how
+they rob, not with hands and feet, but with their most valuable part,
+by means of which there is produced, when a man chooses, fidelity,
+modesty, truth, law, a good daemon (happiness)? 
+
+To her who gives and takes back all, to nature, the man who is instructed
+and modest says, Give what thou wilt; take back what thou wilt. And
+he says this not proudly, but obediently and well pleased with her.
+
+Short is the little which remains to thee of life. Live as on a mountain.
+For it makes no difference whether a man lives there or here, if he
+lives everywhere in the world as in a state (political community).
+Let men see, let them know a real man who lives according to nature.
+If they cannot endure him, let them kill him. For that is better than
+to live thus as men do. 
+
+No longer talk at all about the kind of man that a good man ought
+to be, but be such. 
+
+Constantly contemplate the whole of time and the whole of substance,
+and consider that all individual things as to substance are a grain
+of a fig, and as to time, the turning of a gimlet. 
+
+Look at everything that exists, and observe that it is already in
+dissolution and in change, and as it were putrefaction or dispersion,
+or that everything is so constituted by nature as to die.
+
+Consider what men are when they are eating, sleeping, generating,
+easing themselves and so forth. Then what kind of men they are when
+they are imperious and arrogant, or angry and scolding from their
+elevated place. But a short time ago to how many they were slaves
+and for what things; and after a little time consider in what a condition
+they will be. 
+
+That is for the good of each thing, which the universal nature brings
+to each. And it is for its good at the time when nature brings it.
+
+"The earth loves the shower"; and "the solemn aether loves": and the
+universe loves to make whatever is about to be. I say then to the
+universe, that I love as thou lovest. And is not this too said, that
+"this or that loves (is wont) to be produced"? 
+
+Either thou livest here and hast already accustomed thyself to it,
+or thou art going away, and this was thy own will; or thou art dying
+and hast discharged thy duty. But besides these things there is nothing.
+Be of good cheer, then. 
+
+Let this always be plain to thee, that this piece of land is like
+any other; and that all things here are the same with things on top
+of a mountain, or on the sea-shore, or wherever thou choosest to be.
+For thou wilt find just what Plato says, Dwelling within the walls
+of a city as in a shepherd's fold on a mountain. 
+
+What is my ruling faculty now to me? And of what nature am I now making
+it? And for what purpose am I now using it? Is it void of understanding?
+Is it loosed and rent asunder from social life? Is it melted into
+and mixed with the poor flesh so as to move together with it?
+
+He who flies from his master is a runaway; but the law is master,
+and he who breaks the law is a runaway. And he also who is grieved
+or angry or afraid, is dissatisfied because something has been or
+is or shall be of the things which are appointed by him who rules
+all things, and he is Law, and assigns to every man what is fit. He
+then who fears or is grieved or is angry is a runaway. 
+
+A man deposits seed in a womb and goes away, and then another cause
+takes it, and labours on it and makes a child. What a thing from such
+a material! Again, the child passes food down through the throat,
+and then another cause takes it and makes perception and motion, and
+in fine life and strength and other things; how many and how strange
+I Observe then the things which are produced in such a hidden way,
+and see the power just as we see the power which carries things downwards
+and upwards, not with the eyes, but still no less plainly.
+
+Constantly consider how all things such as they now are, in time past
+also were; and consider that they will be the same again. And place
+before thy eyes entire dramas and stages of the same form, whatever
+thou hast learned from thy experience or from older history; for example,
+the whole court of Hadrian, and the whole court of Antoninus, and
+the whole court of Philip, Alexander, Croesus; for all those were
+such dramas as we see now, only with different actors. 
+
+Imagine every man who is grieved at anything or discontented to be
+like a pig which is sacrificed and kicks and screams. 
+
+Like this pig also is he who on his bed in silence laments the bonds
+in which we are held. And consider that only to the rational animal
+is it given to follow voluntarily what happens; but simply to follow
+is a necessity imposed on all. 
+
+Severally on the occasion of everything that thou doest, pause and
+ask thyself, if death is a dreadful thing because it deprives thee
+of this. 
+
+When thou art offended at any man's fault, forthwith turn to thyself
+and reflect in what like manner thou dost err thyself; for example,
+in thinking that money is a good thing, or pleasure, or a bit of reputation,
+and the like. For by attending to this thou wilt quickly forget thy
+anger, if this consideration also is added, that the man is compelled:
+for what else could he do? or, if thou art able, take away from him
+the compulsion. 
+
+When thou hast seen Satyron the Socratic, think of either Eutyches
+or Hymen, and when thou hast seen Euphrates, think of Eutychion or
+Silvanus, and when thou hast seen Alciphron think of Tropaeophorus,
+and when thou hast seen Xenophon think of Crito or Severus, and when
+thou hast looked on thyself, think of any other Caesar, and in the
+case of every one do in like manner. Then let this thought be in thy
+mind, Where then are those men? Nowhere, or nobody knows where. For
+thus continuously thou wilt look at human things as smoke and nothing
+at all; especially if thou reflectest at the same time that what has
+once changed will never exist again in the infinite duration of time.
+But thou, in what a brief space of time is thy existence? And why
+art thou not content to pass through this short time in an orderly
+way? What matter and opportunity for thy activity art thou avoiding?
+For what else are all these things, except exercises for the reason,
+when it has viewed carefully and by examination into their nature
+the things which happen in life? Persevere then until thou shalt have
+made these things thy own, as the stomach which is strengthened makes
+all things its own, as the blazing fire makes flame and brightness
+out of everything that is thrown into it. 
+
+Let it not be in any man's power to say truly of thee that thou art
+not simple or that thou are not good; but let him be a liar whoever
+shall think anything of this kind about thee; and this is altogether
+in thy power. For who is he that shall hinder thee from being good
+and simple? Do thou only determine to live no longer, unless thou
+shalt be such. For neither does reason allow thee to live, if thou
+art not such. 
+
+What is that which as to this material (our life) can be done or said
+in the way most conformable to reason. For whatever this may be, it
+is in thy power to do it or to say it, and do not make excuses that
+thou art hindered. Thou wilt not cease to lament till thy mind is
+in such a condition that, what luxury is to those who enjoy pleasure,
+such shall be to thee, in the matter which is subjected and presented
+to thee, the doing of the things which are conformable to man's constitution;
+for a man ought to consider as an enjoyment everything which it is
+in his power to do according to his own nature. And it is in his power
+everywhere. Now, it is not given to a cylinder to move everywhere
+by its own motion, nor yet to water nor to fire, nor to anything else
+which is governed by nature or an irrational soul, for the things
+which check them and stand in the way are many. But intelligence and
+reason are able to go through everything that opposes them, and in
+such manner as they are formed by nature and as they choose. Place
+before thy eyes this facility with which the reason will be carried
+through all things, as fire upwards, as a stone downwards, as a cylinder
+down an inclined surface, and seek for nothing further. For all other
+obstacles either affect the body only which is a dead thing; or, except
+through opinion and the yielding of the reason itself, they do not
+crush nor do any harm of any kind; for if they did, he who felt it
+would immediately become bad. Now, in the case of all things which
+have a certain constitution, whatever harm may happen to any of them,
+that which is so affected becomes consequently worse; but in the like
+case, a man becomes both better, if one may say so, and more worthy
+of praise by making a right use of these accidents. And finally remember
+that nothing harms him who is really a citizen, which does not harm
+the state; nor yet does anything harm the state, which does not harm
+law (order); and of these things which are called misfortunes not
+one harms law. What then does not harm law does not harm either state
+or citizen. 
+
+To him who is penetrated by true principles even the briefest precept
+is sufficient, and any common precept, to remind him that he should
+be free from grief and fear. For example- 
+
+Leaves, some the wind scatters on the ground- 
+So is the race of men. Leaves, also, are thy children; and leaves,
+too, are they who cry out as if they were worthy of credit and bestow
+their praise, or on the contrary curse, or secretly blame and sneer;
+and leaves, in like manner, are those who shall receive and transmit
+a man's fame to aftertimes. For all such things as these "are produced
+in the season of spring," as the poet says; then the wind casts them
+down; then the forest produces other leaves in their places. But a
+brief existence is common to all things, and yet thou avoidest and
+pursuest all things as if they would be eternal. A little time, and
+thou shalt close thy eyes; and him who has attended thee to thy grave
+another soon will lament. 
+
+The healthy eye ought to see all visible things and not to say, I
+wish for green things; for this is the condition of a diseased eye.
+And the healthy hearing and smelling ought to be ready to perceive
+all that can be heard and smelled. And the healthy stomach ought to
+be with respect to all food just as the mill with respect to all things
+which it is formed to grind. And accordingly the healthy understanding
+ought to be prepared for everything which happens; but that which
+says, Let my dear children live, and let all men praise whatever I
+may do, is an eye which seeks for green things, or teeth which seek
+for soft things. 
+
+There is no man so fortunate that there shall not be by him when he
+is dying some who are pleased with what is going to happen. Suppose
+that he was a good and wise man, will there not be at last some one
+to say to himself, Let us at last breathe freely being relieved from
+this schoolmaster? It is true that he was harsh to none of us, but
+I perceived that he tacitly condemns us.- This is what is said of
+a good man. But in our own case how many other things are there for
+which there are many who wish to get rid of us. Thou wilt consider
+this then when thou art dying, and thou wilt depart more contentedly
+by reflecting thus: I am going away from such a life, in which even
+my associates in behalf of whom I have striven so much, prayed, and
+cared, themselves wish me to depart, hoping perchance to get some
+little advantage by it. Why then should a man cling to a longer stay
+here? Do not however for this reason go away less kindly disposed
+to them, but preserving thy own character, and friendly and benevolent
+and mild, and on the other hand not as if thou wast torn away; but
+as when a man dies a quiet death, the poor soul is easily separated
+from the body, such also ought thy departure from men to be, for nature
+united thee to them and associated thee. But does she now dissolve
+the union? Well, I am separated as from kinsmen, not however dragged
+resisting, but without compulsion; for this too is one of the things
+according to nature. 
+
+Accustom thyself as much as possible on the occasion of anything being
+done by any person to inquire with thyself, For what object is this
+man doing this? But begin with thyself, and examine thyself first.
+
+Remember that this which pulls the strings is the thing which is hidden
+within: this is the power of persuasion, this is life, this, if one
+may so say, is man. In contemplating thyself never include the vessel
+which surrounds thee and these instruments which are attached about
+it. For they are like to an axe, differing only in this that they
+grow to the body. For indeed there is no more use in these parts without
+the cause which moves and checks them than in the weaver's shuttle,
+and the writer's pen and the driver's whip. 
+
+----------------------------------------------------------------------
+
+BOOK ELEVEN
+
+These are the properties of the rational soul: it sees itself, analyses
+itself, and makes itself such as it chooses; the fruit which it bears
+itself enjoys- for the fruits of plants and that in animals which
+corresponds to fruits others enjoy- it obtains its own end, wherever
+the limit of life may be fixed. Not as in a dance and in a play and
+in such like things, where the whole action is incomplete, if anything
+cuts it short; but in every part and wherever it may be stopped, it
+makes what has been set before it full and complete, so that it can
+say, I have what is my own. And further it traverses the whole universe,
+and the surrounding vacuum, and surveys its form, and it extends itself
+into the infinity of time, and embraces and comprehends the periodical
+renovation of all things, and it comprehends that those who come after
+us will see nothing new, nor have those before us seen anything more,
+but in a manner he who is forty years old, if he has any understanding
+at all, has seen by virtue of the uniformity that prevails all things
+which have been and all that will be. This too is a property of the
+rational soul, love of one's neighbour, and truth and modesty, and
+to value nothing more more than itself, which is also the property
+of Law. Thus then right reason differs not at all from the reason
+of justice. 
+
+Thou wilt set little value on pleasing song and dancing and the pancratium,
+if thou wilt distribute the melody of the voice into its several sounds,
+and ask thyself as to each, if thou art mastered by this; for thou
+wilt be prevented by shame from confessing it: and in the matter of
+dancing, if at each movement and attitude thou wilt do the same; and
+the like also in the matter of the pancratium. In all things, then,
+except virtue and the acts of virtue, remember to apply thyself to
+their several parts, and by this division to come to value them little:
+and apply this rule also to thy whole life. 
+
+What a soul that is which is ready, if at any moment it must be separated
+from the body, and ready either to be extinguished or dispersed or
+continue to exist; but so that this readiness comes from a man's own
+judgement, not from mere obstinacy, as with the Christians, but considerately
+and with dignity and in a way to persuade another, without tragic
+show. 
+
+Have I done something for the general interest? Well then I have had
+my reward. Let this always be present to thy mind, and never stop
+doing such good. 
+
+What is thy art? To be good. And how is this accomplished well except
+by general principles, some about the nature of the universe, and
+others about the proper constitution of man? 
+
+At first tragedies were brought on the stage as means of reminding
+men of the things which happen to them, and that it is according to
+nature for things to happen so, and that, if you are delighted with
+what is shown on the stage, you should not be troubled with that which
+takes place on the larger stage. For you see that these things must
+be accomplished thus, and that even they bear them who cry out "O
+Cithaeron." And, indeed, some things are said well by the dramatic
+writers, of which kind is the following especially:- 
+
+Me and my children if the gods neglect, 
+This has its reason too. And again- 
+
+We must not chale and fret at that which happens. And 
+
+Life's harvest reap like the wheat's fruitful ear. And other things
+of the same kind. 
+
+After tragedy the old comedy was introduced, which had a magisterial
+freedom of speech, and by its very plainness of speaking was useful
+in reminding men to beware of insolence; and for this purpose too
+Diogenes used to take from these writers. 
+
+But as to the middle comedy which came next, observe what it was,
+and again, for what object the new comedy was introduced, which gradually
+sunk down into a mere mimic artifice. That some good things are said
+even by these writers, everybody knows: but the whole plan of such
+poetry and dramaturgy, to what end does it look! 
+
+How plain does it appear that there is not another condition of life
+so well suited for philosophising as this in which thou now happenest
+to be. 
+
+A branch cut off from the adjacent branch must of necessity be cut
+off from the whole tree also. So too a man when he is separated from
+another man has fallen off from the whole social community. Now as
+to a branch, another cuts it off, but a man by his own act separates
+himself from his neighbour when he hates him and turns away from him,
+and he does not know that he has at the same time cut himself off
+from the whole social system. Yet he has this privilege certainly
+from Zeus who framed society, for it is in our power to grow again
+to that which is near to us, and be to come a part which helps to
+make up the whole. However, if it often happens, this kind of separation,
+it makes it difficult for that which detaches itself to be brought
+to unity and to be restored to its former condition. Finally, the
+branch, which from the first grew together with the tree, and has
+continued to have one life with it, is not like that which after being
+cut off is then ingrafted, for this is something like what the gardeners
+mean when they say that it grows with the rest of the tree, but that
+it has not the same mind with it. 
+
+As those who try to stand in thy way when thou art proceeding according
+to right reason, will not be able to turn thee aside from thy proper
+action, so neither let them drive thee from thy benevolent feelings
+towards them, but be on thy guard equally in both matters, not only
+in the matter of steady judgement and action, but also in the matter
+of gentleness towards those who try to hinder or otherwise trouble
+thee. For this also is a weakness, to be vexed at them, as well as
+to be diverted from thy course of action and to give way through fear;
+for both are equally deserters from their post, the man who does it
+through fear, and the man who is alienated from him who is by nature
+a kinsman and a friend. 
+
+There is no nature which is inferior to art, for the arts imitate
+the nature of things. But if this is so, that nature which is the
+most perfect and the most comprehensive of all natures, cannot fall
+short of the skill of art. Now all arts do the inferior things for
+the sake of the superior; therefore the universal nature does so too.
+And, indeed, hence is the origin of justice, and in justice the other
+virtues have their foundation: for justice will not be observed, if
+we either care for middle things (things indifferent), or are easily
+deceived and careless and changeable. 
+
+If the things do not come to thee, the pursuits and avoidances of
+which disturb thee, still in a manner thou goest to them. Let then
+thy judgement about them be at rest, and they will remain quiet, and
+thou wilt not be seen either pursuing or avoiding. 
+
+The spherical form of the soul maintains its figure, when it is neither
+extended towards any object, nor contracted inwards, nor dispersed
+nor sinks down, but is illuminated by light, by which it sees the
+truth, the truth of all things and the truth that is in itself.
+
+Suppose any man shall despise me. Let him look to that himself. But
+I will look to this, that I be not discovered doing or saying anything
+deserving of contempt. Shall any man hate me? Let him look to it.
+But I will be mild and benevolent towards every man, and ready to
+show even him his mistake, not reproachfully, nor yet as making a
+display of my endurance, but nobly and honestly, like the great Phocion,
+unless indeed he only assumed it. For the interior parts ought to
+be such, and a man ought to be seen by the gods neither dissatisfied
+with anything nor complaining. For what evil is it to thee, if thou
+art now doing what is agreeable to thy own nature, and art satisfied
+with that which at this moment is suitable to the nature of the universe,
+since thou art a human being placed at thy post in order that what
+is for the common advantage may be done in some way? 
+
+Men despise one another and flatter one another; and men wish to raise
+themselves above one another, and crouch before one another.
+
+How unsound and insincere is he who says, I have determined to deal
+with thee in a fair way.- What art thou doing, man? There is no occasion
+to give this notice. It will soon show itself by acts. The voice ought
+to be plainly written on the forehead. Such as a man's character is,
+he immediately shows it in his eyes, just as he who is beloved forthwith
+reads everything in the eyes of lovers. The man who is honest and
+good ought to be exactly like a man who smells strong, so that the
+bystander as soon as he comes near him must smell whether he choose
+or not. But the affectation of simplicity is like a crooked stick.
+Nothing is more disgraceful than a wolfish friendship (false friendship).
+Avoid this most of all. The good and simple and benevolent show all
+these things in the eyes, and there is no mistaking. 
+
+As to living in the best way, this power is in the soul, if it be
+indifferent to things which are indifferent. And it will be indifferent,
+if it looks on each of these things separately and all together, and
+if it remembers that not one of them produces in us an opinion about
+itself, nor comes to us; but these things remain immovable, and it
+is we ourselves who produce the judgements about them, and, as we
+may say, write them in ourselves, it being in our power not to write
+them, and it being in our power, if perchance these judgements have
+imperceptibly got admission to our minds, to wipe them out; and if
+we remember also that such attention will only be for a short time,
+and then life will be at an end. Besides, what trouble is there at
+all in doing this? For if these things are according to nature, rejoice
+in them, and they will be easy to thee: but if contrary to nature,
+seek what is conformable to thy own nature, and strive towards this,
+even if it bring no reputation; for every man is allowed to seek his
+own good. 
+
+Consider whence each thing is come, and of what it consists, and into
+what it changes, and what kind of a thing it will be when it has changed,
+and that it will sustain no harm. 
+
+If any have offended against thee, consider first: What is my relation
+to men, and that we are made for one another; and in another respect,
+I was made to be set over them, as a ram over the flock or a bull
+over the herd. But examine the matter from first principles, from
+this: If all things are not mere atoms, it is nature which orders
+all things: if this is so, the inferior things exist for the sake
+of the superior, and these for the sake of one another. 
+
+Second, consider what kind of men they are at table, in bed, and so
+forth: and particularly, under what compulsions in respect of opinions
+they are; and as to their acts, consider with what pride they do what
+they do. 
+
+Third, that if men do rightly what they do, we ought not to be displeased;
+but if they do not right, it is plain that they do so involuntarily
+and in ignorance. For as every soul is unwillingly deprived of the
+truth, so also is it unwillingly deprived of the power of behaving
+to each man according to his deserts. Accordingly men are pained when
+they are called unjust, ungrateful, and greedy, and in a word wrong-doers
+to their neighbours. 
+
+Fourth, consider that thou also doest many things wrong, and that
+thou art a man like others; and even if thou dost abstain from certain
+faults, still thou hast the disposition to commit them, though either
+through cowardice, or concern about reputation, or some such mean
+motive, thou dost abstain from such faults. 
+
+Fifth, consider that thou dost not even understand whether men are
+doing wrong or not, for many things are done with a certain reference
+to circumstances. And in short, a man must learn a great deal to enable
+him to pass a correct judgement on another man's acts. 
+
+Sixth, consider when thou art much vexed or grieved, that man's life
+is only a moment, and after a short time we are all laid out dead.
+
+Seventh, that it is not men's acts which disturb us, for those acts
+have their foundation in men's ruling principles, but it is our own
+opinions which disturb us. Take away these opinions then, and resolve
+to dismiss thy judgement about an act as if it were something grievous,
+and thy anger is gone. How then shall I take away these opinions?
+By reflecting that no wrongful act of another brings shame on thee:
+for unless that which is shameful is alone bad, thou also must of
+necessity do many things wrong, and become a robber and everything
+else. 
+
+Eighth, consider how much more pain is brought on us by the anger
+and vexation caused by such acts than by the acts themselves, at which
+we are angry and vexed. 
+
+Ninth, consider that a good disposition is invincible, if it be genuine,
+and not an affected smile and acting a part. For what will the most
+violent man do to thee, if thou continuest to be of a kind disposition
+towards him, and if, as opportunity offers, thou gently admonishest
+him and calmly correctest his errors at the very time when he is trying
+to do thee harm, saying, Not so, my child: we are constituted by nature
+for something else: I shall certainly not be injured, but thou art
+injuring thyself, my child.- And show him with gentle tact and by
+general principles that this is so, and that even bees do not do as
+he does, nor any animals which are formed by nature to be gregarious.
+And thou must do this neither with any double meaning nor in the way
+of reproach, but affectionately and without any rancour in thy soul;
+and not as if thou wert lecturing him, nor yet that any bystander
+may admire, but either when he is alone, and if others are present...
+
+Remember these nine rules, as if thou hadst received them as a gift
+from the Muses, and begin at last to be a man while thou livest. But
+thou must equally avoid flattering men and being veied at them, for
+both are unsocial and lead to harm. And let this truth be present
+to thee in the excitement of anger, that to be moved by passion is
+not manly, but that mildness and gentleness, as they are more agreeable
+to human nature, so also are they more manly; and he who possesses
+these qualities possesses strength, nerves and courage, and not the
+man who is subject to fits of passion and discontent. For in the same
+degree in which a man's mind is nearer to freedom from all passion,
+in the same degree also is it nearer to strength: and as the sense
+of pain is a characteristic of weakness, so also is anger. For he
+who yields to pain and he who yields to anger, both are wounded and
+both submit. 
+
+But if thou wilt, receive also a tenth present from the leader of
+the Muses (Apollo), and it is this- that to expect bad men not to
+do wrong is madness, for he who expects this desires an impossibility.
+But to allow men to behave so to others, and to expect them not to
+do thee any wrong, is irrational and tyrannical. 
+
+There are four principal aberrations of the superior faculty against
+which thou shouldst be constantly on thy guard, and when thou hast
+detected them, thou shouldst wipe them out and say on each occasion
+thus: this thought is not necessary: this tends to destroy social
+union: this which thou art going to say comes not from the real thoughts;
+for thou shouldst consider it among the most absurd of things for
+a man not to speak from his real thoughts. But the fourth is when
+thou shalt reproach thyself for anything, for this is an evidence
+of the diviner part within thee being overpowered and yielding to
+the less honourable and to the perishable part, the body, and to its
+gross pleasures. 
+
+Thy aerial part and all the fiery parts which are mingled in thee,
+though by nature they have an upward tendency, still in obedience
+to the disposition of the universe they are overpowered here in the
+compound mass (the body). And also the whole of the earthy part in
+thee and the watery, though their tendency is downward, still are
+raised up and occupy a position which is not their natural one. In
+this manner then the elemental parts obey the universal, for when
+they have been fixed in any place perforce they remain there until
+again the universal shall sound the signal for dissolution. Is it
+not then strange that thy intelligent part only should be disobedient
+and discontented with its own place? And yet no force is imposed on
+it, but only those things which are conformable to its nature: still
+it does not submit, but is carried in the opposite direction. For
+the movement towards injustice and intemperance and to anger and grief
+and fear is nothing else than the act of one who deviates from nature.
+And also when the ruling faculty is discontented with anything that
+happens, then too it deserts its post: for it is constituted for piety
+and reverence towards the gods no less than for justice. For these
+qualities also are comprehended under the generic term of contentment
+with the constitution of things, and indeed they are prior to acts
+of justice. 
+
+He who has not one and always the same object in life, cannot be one
+and the same all through his life. But what I have said is not enough,
+unless this also is added, what this object ought to be. For as there
+is not the same opinion about all the things which in some way or
+other are considered by the majority to be good, but only about some
+certain things, that is, things which concern the common interest;
+so also ought we to propose to ourselves an object which shall be
+of a common kind (social) and political. For he who directs all his
+own efforts to this object, will make all his acts alike, and thus
+will always be the same. 
+
+Think of the country mouse and of the town mouse, and of the alarm
+and trepidation of the town mouse. 
+
+Socrates used to call the opinions of the many by the name of Lamiae,
+bugbears to frighten children. 
+
+The Lacedaemonians at their public spectacles used to set seats in
+the shade for strangers, but themselves sat down anywhere.
+
+Socrates excused himself to Perdiccas for not going to him, saying,
+It is because I would not perish by the worst of all ends, that is,
+I would not receive a favour and then be unable to return it.
+
+In the writings of the Ephesians there was this precept, constantly
+to think of some one of the men of former times who practised virtue.
+
+The Pythagoreans bid us in the morning look to the heavens that we
+may be reminded of those bodies which continually do the same things
+and in the same manner perform their work, and also be reminded of
+their purity and nudity. For there is no veil over a star.
+
+Consider what a man Socrates was when he dressed himself in a skin,
+after Xanthippe had taken his cloak and gone out, and what Socrates
+said to his friends who were ashamed of him and drew back from him
+when they saw him dressed thus. 
+
+Neither in writing nor in reading wilt thou be able to lay down rules
+for others before thou shalt have first learned to obey rules thyself.
+Much more is this so in life. 
+
+A slave thou art: free speech is not for thee. 
+And my heart laughed within. 
+And virtue they will curse, speaking harsh words. 
+To look for the fig in winter is a madman's act: such is he who looks
+for his child when it is no longer allowed. 
+
+When a man kisses his child, said Epictetus, he should whisper to
+himself, "To-morrow perchance thou wilt die."- But those are words
+of bad omen.- "No word is a word of bad omen," said Epictetus, "which
+expresses any work of nature; or if it is so, it is also a word of
+bad omen to speak of the ears of corn being reaped." 
+
+The unripe grape, the ripe bunch, the dried grape, all are changes,
+not into nothing, but into something which exists not yet.
+
+No man can rob us of our free will. 
+Epictetus also said, A man must discover an art (or rules) with respect
+to giving his assent; and in respect to his movements he must be careful
+that they be made with regard to circumstances, that they be consistent
+with social interests, that they have regard to the value of the object;
+and as to sensual desire, he should altogether keep away from it;
+and as to avoidance (aversion) he should not show it with respect
+to any of the things which are not in our power. 
+
+The dispute then, he said, is not about any common matter, but about
+being mad or not. 
+
+Socrates used to say, What do you want? Souls of rational men or irrational?-
+Souls of rational men.- Of what rational men? Sound or unsound?- Sound.-
+Why then do you not seek for them?- Because we have them.- Why then
+do you fight and quarrel? 
+
+----------------------------------------------------------------------
+
+BOOK TWELVE
+
+All those things at which thou wishest to arrive by a circuitous
+road, thou canst have now, if thou dost not refuse them to thyself.
+And this means, if thou wilt take no notice of all the past, and trust
+the future to providence, and direct the present only conformably
+to piety and justice. Conformably to piety, that thou mayest be content
+with the lot which is assigned to thee, for nature designed it for
+thee and thee for it. Conformably to justice, that thou mayest always
+speak the truth freely and without disguise, and do the things which
+are agreeable to law and according to the worth of each. And let neither
+another man's wickedness hinder thee, nor opinion nor voice, nor yet
+the sensations of the poor flesh which has grown about thee; for the
+passive part will look to this. If then, whatever the time may be
+when thou shalt be near to thy departure, neglecting everything else
+thou shalt respect only thy ruling faculty and the divinity within
+thee, and if thou shalt be afraid not because thou must some time
+cease to live, but if thou shalt fear never to have begun to live
+according to nature- then thou wilt be a man worthy of the universe
+which has produced thee, and thou wilt cease to be a stranger in thy
+native land, and to wonder at things which happen daily as if they
+were something unexpected, and to be dependent on this or that.
+
+God sees the minds (ruling principles) of all men bared of the material
+vesture and rind and impurities. For with his intellectual part alone
+he touches the intelligence only which has flowed and been derived
+from himself into these bodies. And if thou also usest thyself to
+do this, thou wilt rid thyself of thy much trouble. For he who regards
+not the poor flesh which envelops him, surely will not trouble himself
+by looking after raiment and dwelling and fame and such like externals
+and show. 
+
+The things are three of which thou art composed, a little body, a
+little breath (life), intelligence. Of these the first two are thine,
+so far as it is thy duty to take care of them; but the third alone
+is properly thine. Therefore if thou shalt separate from thyself,
+that is, from thy understanding, whatever others do or say, and whatever
+thou hast done or said thyself, and whatever future things trouble
+thee because they may happen, and whatever in the body which envelops
+thee or in the breath (life), which is by nature associated with the
+body, is attached to thee independent of thy will, and whatever the
+external circumfluent vortex whirls round, so that the intellectual
+power exempt from the things of fate can live pure and free by itself,
+doing what is just and accepting what happens and saying the truth:
+if thou wilt separate, I say, from this ruling faculty the things
+which are attached to it by the impressions of sense, and the things
+of time to come and of time that is past, and wilt make thyself like
+Empedocles' sphere, 
+
+All round, and in its joyous rest reposing; and if thou shalt strive
+to live only what is really thy life, that is, the present- then thou
+wilt be able to pass that portion of life which remains for thee up
+to the time of thy death, free from perturbations, nobly, and obedient
+to thy own daemon (to the god that is within thee). 
+
+I have often wondered how it is that every man loves himself more
+than all the rest of men, but yet sets less value on his own opinion
+of himself than on the opinion of others. If then a god or a wise
+teacher should present himself to a man and bid him to think of nothing
+and to design nothing which he would not express as soon as he conceived
+it, he could not endure it even for a single day. So much more respect
+have we to what our neighbours shall think of us than to what we shall
+think of ourselves. 
+
+How can it be that the gods after having arranged all things well
+and benevolently for mankind, have overlooked this alone, that some
+men and very good men, and men who, as we may say, have had most communion
+with the divinity, and through pious acts and religious observances
+have been most intimate with the divinity, when they have once died
+should never exist again, but should be completely extinguished?
+
+But if this is so, be assured that if it ought to have been otherwise,
+the gods would have done it. For if it were just, it would also be
+possible; and if it were according to nature, nature would have had
+it so. But because it is not so, if in fact it is not so, be thou
+convinced that it ought not to have been so:- for thou seest even
+of thyself that in this inquiry thou art disputing with the diety;
+and we should not thus dispute with the gods, unless they were most
+excellent and most just;- but if this is so, they would not have allowed
+anything in the ordering of the universe to be neglected unjustly
+and irrationally. 
+
+Practise thyself even in the things which thou despairest of accomplishing.
+For even the left hand, which is ineffectual for all other things
+for want of practice, holds the bridle more vigorously than the right
+hand; for it has been practised in this. 
+
+Consider in what condition both in body and soul a man should be when
+he is overtaken by death; and consider the shortness of life, the
+boundless abyss of time past and future, the feebleness of all matter.
+
+Contemplate the formative principles (forms) of things bare of their
+coverings; the purposes of actions; consider what pain is, what pleasure
+is, and death, and fame; who is to himself the cause of his uneasiness;
+how no man is hindered by another; that everything is opinion.
+
+In the application of thy principles thou must be like the pancratiast,
+not like the gladiator; for the gladiator lets fall the sword which
+he uses and is killed; but the other always has his hand, and needs
+to do nothing else than use it. 
+
+See what things are in themselves, dividing them into matter, form
+and purpose. 
+
+What a power man has to do nothing except what God will approve, and
+to accept all that God may give him. 
+
+With respect to that which happens conformably to nature, we ought
+to blame neither gods, for they do nothing wrong either voluntarily
+or involuntarily, nor men, for they do nothing wrong except involuntarily.
+Consequently we should blame nobody. 
+
+How ridiculous and what a stranger he is who is surprised at anything
+which happens in life. 
+
+Either there is a fatal necessity and invincible order, or a kind
+Providence, or a confusion without a purpose and without a director
+(Book IV). If then there is an invincible necessity, why dost thou
+resist? But if there is a Providence which allows itself to be propitiated,
+make thyself worthy of the help of the divinity. But if there is a
+confusion without governor, be content that in such a tempest thou
+hast in thyself a certain ruling intelligence. And even if the tempest
+carry thee away, let it carry away the poor flesh, the poor breath,
+everything else; for the intelligence at least it will not carry away.
+
+Does the light of the lamp shine without losing its splendour until
+it is extinguished; and shall the truth which is in thee and justice
+and temperance be extinguished before thy death? 
+
+When a man has presented the appearance of having done wrong, say,
+How then do I know if this is a wrongful act? And even if he has done
+wrong, how do I know that he has not condemned himself? and so this
+is like tearing his own face. Consider that he, who would not have
+the bad man do wrong, is like the man who would not have the fig-tree
+to bear juice in the figs and infants to cry and the horse to neigh,
+and whatever else must of necessity be. For what must a man do who
+has such a character? If then thou art irritable, cure this man's
+disposition. 
+
+If it is not right, do not do it: if it is not true, do not say it.
+For let thy efforts be- 
+
+In everything always observe what the thing is which produces for
+thee an appearance, and resolve it by dividing it into the formal,
+the material, the purpose, and the time within which it must end.
+
+Perceive at last that thou hast in thee something better and more
+divine than the things which cause the various affects, and as it
+were pull thee by the strings. What is there now in my mind? Is it
+fear, or suspicion, or desire, or anything of the kind? 
+
+First, do nothing inconsiderately, nor without a purpose. Second,
+make thy acts refer to nothing else than to a social end.
+
+Consider that before long thou wilt be nobody and nowhere, nor will
+any of the things exist which thou now seest, nor any of those who
+are now living. For all things are formed by nature to change and
+be turned and to perish in order that other things in continuous succession
+may exist. 
+
+Consider that everything is opinion, and opinion is in thy power.
+Take away then, when thou choosest, thy opinion, and like a mariner,
+who has doubled the promontory, thou wilt find calm, everything stable,
+and a waveless bay. 
+
+Any one activity whatever it may be, when it has ceased at its proper
+time, suffers no evil because it has ceased; nor he who has done this
+act, does he suffer any evil for this reason that the act has ceased.
+In like manner then the whole which consists of all the acts, which
+is our life, if it cease at its proper time, suffers no evil for this
+reason that it has ceased; nor he who has terminated this series at
+the proper time, has he been ill dealt with. But the proper time and
+the limit nature fixes, sometimes as in old age the peculiar nature
+of man, but always the universal nature, by the change of whose parts
+the whole universe continues ever young and perfect. And everything
+which is useful to the universal is always good and in season. Therefore
+the termination of life for every man is no evil, because neither
+is it shameful, since it is both independent of the will and not opposed
+to the general interest, but it is good, since it is seasonable and
+profitable to and congruent with the universal. For thus too he is
+moved by the deity who is moved in the same manner with the deity
+and moved towards the same things in his mind. 
+
+These three principles thou must have in readiness. In the things
+which thou doest do nothing either inconsiderately or otherwise than
+as justice herself would act; but with respect to what may happen
+to thee from without, consider that it happens either by chance or
+according to Providence, and thou must neither blame chance nor accuse
+Providence. Second, consider what every being is from the seed to
+the time of its receiving a soul, and from the reception of a soul
+to the giving back of the same, and of what things every being is
+compounded and into what things it is resolved. Third, if thou shouldst
+suddenly be raised up above the earth, and shouldst look down on human
+things, and observe the variety of them how great it is, and at the
+same time also shouldst see at a glance how great is the number of
+beings who dwell around in the air and the aether, consider that as
+often as thou shouldst be raised up, thou wouldst see the same things,
+sameness of form and shortness of duration. Are these things to be
+proud of? 
+
+Cast away opinion: thou art saved. Who then hinders thee from casting
+it away? 
+
+When thou art troubled about anything, thou hast forgotten this, that
+all things happen according to the universal nature; and forgotten
+this, that a man's wrongful act is nothing to thee; and further thou
+hast forgotten this, that everything which happens, always happened
+so and will happen so, and now happens so everywhere; forgotten this
+too, how close is the kinship between a man and the whole human race,
+for it is a community, not of a little blood or seed, but of intelligence.
+And thou hast forgotten this too, that every man's intelligence is
+a god, and is an efflux of the deity; and forgotten this, that nothing
+is a man's own, but that his child and his body and his very soul
+came from the deity; forgotten this, that everything is opinion; and
+lastly thou hast forgotten that every man lives the present time only,
+and loses only this. 
+
+Constantly bring to thy recollection those who have complained greatly
+about anything, those who have been most conspicuous by the greatest
+fame or misfortunes or enmities or fortunes of any kind: then think
+where are they all now? Smoke and ash and a tale, or not even a tale.
+And let there be present to thy mind also everything of this sort,
+how Fabius Catullinus lived in the country, and Lucius Lupus in his
+gardens, and Stertinius at Baiae, and Tiberius at Capreae and Velius
+Rufus (or Rufus at Velia); and in fine think of the eager pursuit
+of anything conjoined with pride; and how worthless everything is
+after which men violently strain; and how much more philosophical
+it is for a man in the opportunities presented to him to show