{"id":223880,"date":"2020-04-15T12:58:21","date_gmt":"2020-04-15T19:58:21","guid":{"rendered":"https:\/\/erickimphotography.com\/blog\/?p=223880"},"modified":"2020-04-15T13:07:51","modified_gmt":"2020-04-15T20:07:51","slug":"eric-kim-notes-on-meditations-by-marcus-aurelius","status":"publish","type":"post","link":"https:\/\/erickimphotography.com\/blog\/2020\/04\/15\/eric-kim-notes-on-meditations-by-marcus-aurelius\/","title":{"rendered":"ERIC KIM Notes on Meditations by Marcus Aurelius"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\">Personal notes:<\/p>\n\n\n\n<!--more-->\n\n\n\n<p class=\"wp-block-paragraph\">Summary:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\"><p><a href=\"https:\/\/erickimphotography.com\/blog\/2016\/10\/31\/10-lessons-marcus-aurelius-can-teach-you\/\">10 lessons Marcus Aurelius has Taught Me<\/a><\/p><\/blockquote>\n\n\n\n<h2 class=\"wp-block-heading\"><a href=\"http:\/\/classics.mit.edu\/\/Antoninus\/meditations.html\">Source<\/a><\/h2>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">Public meditations (on meditations)<\/h2>\n\n\n\n<figure class=\"wp-block-image size-large\"><img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" width=\"1180\" height=\"664\" data-attachment-id=\"218572\" data-permalink=\"https:\/\/erickimphotography.com\/blog\/p1449347-marcus-aurelius-1\/\" data-orig-file=\"https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/03\/P1449347-marcus-aurelius-1-scaled.jpeg?fit=2560%2C1440&amp;ssl=1\" data-orig-size=\"2560,1440\" data-comments-opened=\"0\" data-image-meta=\"{&quot;aperture&quot;:&quot;1.4&quot;,&quot;credit&quot;:&quot;&quot;,&quot;camera&quot;:&quot;DC-G9&quot;,&quot;caption&quot;:&quot;&quot;,&quot;created_timestamp&quot;:&quot;1585161132&quot;,&quot;copyright&quot;:&quot;&quot;,&quot;focal_length&quot;:&quot;12&quot;,&quot;iso&quot;:&quot;200&quot;,&quot;shutter_speed&quot;:&quot;0.0004&quot;,&quot;title&quot;:&quot;&quot;,&quot;orientation&quot;:&quot;0&quot;}\" data-image-title=\"P1449347 marcus aurelius 1 statue ERIC KIM kim selfie\" data-image-description=\"\" data-image-caption=\"\" data-large-file=\"https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/03\/P1449347-marcus-aurelius-1-scaled.jpeg?fit=2560%2C1440&amp;ssl=1\" src=\"https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/03\/P1449347-marcus-aurelius-1-scaled.jpeg?resize=1180%2C664&#038;ssl=1\" alt=\"P1449347 marcus aurelius 1 statue ERIC KIM kim selfie \" class=\"wp-image-218572\" srcset=\"https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/03\/P1449347-marcus-aurelius-1-scaled.jpeg?w=2560&amp;ssl=1 2560w, https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/03\/P1449347-marcus-aurelius-1-scaled.jpeg?resize=768%2C432&amp;ssl=1 768w, https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/03\/P1449347-marcus-aurelius-1-scaled.jpeg?resize=1536%2C864&amp;ssl=1 1536w, https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/03\/P1449347-marcus-aurelius-1-scaled.jpeg?resize=2048%2C1152&amp;ssl=1 2048w, https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/03\/P1449347-marcus-aurelius-1-scaled.jpeg?resize=720%2C405&amp;ssl=1 720w, https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/03\/P1449347-marcus-aurelius-1-scaled.jpeg?w=2360&amp;ssl=1 2360w\" sizes=\"auto, (max-width: 1180px) 100vw, 1180px\" \/><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\">Start my notes in <strong><em>[brackets and italics] &#8211; ERIC KIM<\/em><\/strong><\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">BOOK ONE<\/h2>\n\n\n\n<figure class=\"wp-block-image size-large\"><img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" width=\"1180\" height=\"664\" data-attachment-id=\"223116\" data-permalink=\"https:\/\/erickimphotography.com\/blog\/p1455638\/\" data-orig-file=\"https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/04\/P1455638-scaled.jpg?fit=2560%2C1440&amp;ssl=1\" data-orig-size=\"2560,1440\" data-comments-opened=\"0\" data-image-meta=\"{&quot;aperture&quot;:&quot;1.4&quot;,&quot;credit&quot;:&quot;&quot;,&quot;camera&quot;:&quot;DC-G9&quot;,&quot;caption&quot;:&quot;&quot;,&quot;created_timestamp&quot;:&quot;1586780362&quot;,&quot;copyright&quot;:&quot;&quot;,&quot;focal_length&quot;:&quot;12&quot;,&quot;iso&quot;:&quot;200&quot;,&quot;shutter_speed&quot;:&quot;0.0005&quot;,&quot;title&quot;:&quot;&quot;,&quot;orientation&quot;:&quot;1&quot;}\" data-image-title=\"selfie ERIC KIM Marcus Aurelius\" data-image-description=\"\" data-image-caption=\"\" data-large-file=\"https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/04\/P1455638-scaled.jpg?fit=2560%2C1440&amp;ssl=1\" src=\"https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/04\/P1455638-scaled.jpg?resize=1180%2C664&#038;ssl=1\" alt=\"selfie ERIC KIM Marcus Aurelius\" class=\"wp-image-223116\" srcset=\"https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/04\/P1455638-scaled.jpg?w=2560&amp;ssl=1 2560w, https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/04\/P1455638-scaled.jpg?resize=768%2C432&amp;ssl=1 768w, https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/04\/P1455638-scaled.jpg?resize=1536%2C864&amp;ssl=1 1536w, https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/04\/P1455638-scaled.jpg?resize=2048%2C1152&amp;ssl=1 2048w, https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/04\/P1455638-scaled.jpg?resize=720%2C405&amp;ssl=1 720w, https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/04\/P1455638-scaled.jpg?w=2360&amp;ssl=1 2360w\" sizes=\"auto, (max-width: 1180px) 100vw, 1180px\" \/><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\">From my grandfather Verus I learned good morals and the government<br>of my temper.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From the reputation and remembrance of my father, modesty and a manly<br>character [<em><strong>strive to become more manly<\/strong><\/em>].<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From my mother, piety and beneficence, and abstinence, not only from<br>evil deeds, but even from evil thoughts; and further, simplicity in<br>my way of living, far removed from the habits of the rich. <strong><em>[simple lifestyle is the best; avoid the lifestyle of the rich &#8212; leads to weakening and degeneration]<\/em><\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From my great-grandfather, not to have frequented public schools,<br>and to have had good teachers at home, and to know that on such things<br>a man should spend liberally. <em><strong>[spend liberally on education!]<\/strong><\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From my governor, to be neither of the green nor of the blue party<br>at the games in the Circus, nor a partizan either of the Parmularius<br>or the Scutarius at the gladiators&#8217; fights; from him too I learned<br>endurance of labour, and to want little, and to work with my own hands, <strong><em>[upside of endurance of labor, desire for little, and the upside of manual, hand-based labor]<\/em><\/strong><br>and not to meddle with other people&#8217;s affairs, and not to be ready<br>to listen to slander. <strong><em>[ignore gossip, don&#8217;t worry about the affairs of others. <a href=\"https:\/\/erickimphotography.com\/blog\/2019\/08\/25\/ignore-everyone-else-just-focus-on-yourself\/\">Focus on yourself<\/a>]<\/em><\/strong><\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<figure class=\"wp-block-video wp-block-embed is-type-video is-provider-videopress\"><div class=\"wp-block-embed__wrapper\">\n<iframe title=\"VideoPress Video Player\" aria-label='VideoPress Video Player' width='1180' height='664' src='https:\/\/videopress.com\/embed\/IHbrRTVn?autoPlay=1&amp;loop=1&amp;muted=1&amp;persistVolume=0&amp;preloadContent=metadata&amp;hd=0&amp;cover=1' frameborder='0' allowfullscreen allow='clipboard-write'><\/iframe><script src='https:\/\/v0.wordpress.com\/js\/next\/videopress-iframe.js?m=1770107250'><\/script>\n<\/div><figcaption><a href=\"https:\/\/erickimphotography.com\/blog\/2020\/04\/13\/what-would-marcus-aurelius-say\/\">WHAT WOULD MARCUS AURELIUS SAY?<\/a><\/figcaption><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\">From Diognetus, not to busy myself about trifling things, and not<br>to give credit to what was said by miracle-workers and jugglers about<br>incantations and the driving away of daemons and such things <em><strong>[ignore and pay no attention to witch-craft and sorcery]<\/strong><\/em>; and<br>not to breed quails for fighting, nor to give myself up passionately<br>to such things; and to endure freedom of speech; and to have become<br>intimate with philosophy <strong><em>[study <a href=\"http:\/\/erickimphotography.com\/blog\/philosophy\/\">philosophy<\/a> deeply]<\/em><\/strong>; and to have been a hearer, first of Bacchius,<br>then of Tandasis and Marcianus; and to have written dialogues in my<br>youth; and to have desired a plank bed and skin, and whatever else<br>of the kind belongs to the Grecian discipline.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<figure class=\"wp-block-image size-large\"><img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" width=\"1180\" height=\"883\" data-attachment-id=\"173716\" data-permalink=\"https:\/\/erickimphotography.com\/blog\/screen-shot-2019-09-24-at-11-06-00-pm-resized\/\" data-orig-file=\"https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2019\/09\/Screen-Shot-2019-09-24-at-11.06.00-PM-resized.jpg?fit=1742%2C1304&amp;ssl=1\" data-orig-size=\"1742,1304\" data-comments-opened=\"0\" data-image-meta=\"{&quot;aperture&quot;:&quot;0&quot;,&quot;credit&quot;:&quot;&quot;,&quot;camera&quot;:&quot;&quot;,&quot;caption&quot;:&quot;&quot;,&quot;created_timestamp&quot;:&quot;0&quot;,&quot;copyright&quot;:&quot;&quot;,&quot;focal_length&quot;:&quot;0&quot;,&quot;iso&quot;:&quot;0&quot;,&quot;shutter_speed&quot;:&quot;0&quot;,&quot;title&quot;:&quot;&quot;,&quot;orientation&quot;:&quot;0&quot;}\" data-image-title=\"Marcus Aurelius 10 lessons he has taught me.\" data-image-description=\"\" data-image-caption=\"&lt;p&gt;Marcus Aurelius 10 lessons he has taught me.&lt;\/p&gt;\n\" data-large-file=\"https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2019\/09\/Screen-Shot-2019-09-24-at-11.06.00-PM-resized.jpg?fit=1742%2C1304&amp;ssl=1\" src=\"https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2019\/09\/Screen-Shot-2019-09-24-at-11.06.00-PM-resized.jpg?resize=1180%2C883&#038;ssl=1\" alt=\"Marcus Aurelius 10 lessons he has taught me.\" class=\"wp-image-173716\" srcset=\"https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2019\/09\/Screen-Shot-2019-09-24-at-11.06.00-PM-resized.jpg?w=1742&amp;ssl=1 1742w, https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2019\/09\/Screen-Shot-2019-09-24-at-11.06.00-PM-resized.jpg?resize=1000%2C749&amp;ssl=1 1000w, https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2019\/09\/Screen-Shot-2019-09-24-at-11.06.00-PM-resized.jpg?resize=768%2C575&amp;ssl=1 768w, https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2019\/09\/Screen-Shot-2019-09-24-at-11.06.00-PM-resized.jpg?resize=920%2C689&amp;ssl=1 920w\" sizes=\"auto, (max-width: 1180px) 100vw, 1180px\" \/><figcaption><a href=\"https:\/\/erickimphotography.com\/blog\/2016\/10\/31\/10-lessons-marcus-aurelius-can-teach-you\/\">Marcus Aurelius 10 lessons he has taught me.<\/a><\/figcaption><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\">From Rusticus I received the impression that my character required<br>improvement and discipline; and from him I learned not to be led astray<br>to sophistic emulation <em><strong>[avoid sophistry in talking]<\/strong><\/em>, nor to writing on speculative matters, nor<br>to delivering little hortatory orations, nor to showing myself off<br>as a man who practises much discipline <em><strong>[don&#8217;t &#8220;<a href=\"https:\/\/erickimphotography.com\/blog\/2020\/03\/25\/virtue-flexing-2\/\">virtue-flex<\/a>&#8221; your discipline]<\/strong><\/em>, or does benevolent acts in<br>order to make a display; and to abstain from rhetoric, and poetry,<br>and fine writing; and not to walk about in the house in my outdoor<br>dress, nor to do other things of the kind; and to write my letters<br>with simplicity, like the letter which Rusticus wrote from Sinuessa<br>to my mother; and with respect to those who have offended me by words,<br>or done me wrong, to be easily disposed to be pacified and reconciled,<br>as soon as they have shown a readiness to be reconciled; and to read<br>carefully, and not to be satisfied with a superficial understanding<br>of a book; nor hastily to give my assent to those who talk overmuch;<br>and I am indebted to him for being acquainted with the discourses<br>of <a href=\"https:\/\/erickimphotography.com\/blog\/2016\/11\/17\/20-life-lessons-epictetus-can-teach-you\/\">Epictetus<\/a>, which he communicated to me out of his own collection.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">From Apollonius I learned freedom of will and undeviating steadiness<br>of purpose <em><strong>[focus on your <a href=\"https:\/\/erickimphotography.com\/blog\/2020\/02\/15\/whats-your-supreme-life-task\/\">life-task<\/a> and <a href=\"https:\/\/erickimphotography.com\/blog\/2019\/12\/08\/what-is-the-purpose-of-life-2\/\">purpose<\/a>!]<\/strong><\/em>; and to look to nothing else, not even for a moment, except<br>to reason; and to be always the same, in sharp pains, on the occasion<br>of the loss of a child, and in long illness; and to see clearly in<br>a living example that the same man can be both most resolute and yielding,<br>and not peevish in giving his instruction; and to have had before<br>my eyes a man who clearly considered his experience and his skill<br>in expounding philosophical principles as the smallest of his merits;<br>and from him I learned how to receive from friends what are esteemed<br>favours, without being either humbled by them or letting them pass<br>unnoticed.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">From Sextus, a benevolent disposition, and the example of a family<br>governed in a fatherly manner, and the idea of living conformably<br>to nature; and gravity without affectation, and to look carefully<br>after the interests of friends, and to tolerate ignorant persons,<br>and those who form opinions without consideration: he had the power<br>of readily accommodating himself to all, so that intercourse with<br>him was more agreeable than any flattery; and at the same time he<br>was most highly venerated by those who associated with him: and he<br>had the faculty both of discovering and ordering, in an intelligent<br>and methodical way, the principles necessary for life; and he never<br>showed anger or any other passion, but was entirely free from passion,<br>and also most affectionate; and he could express approbation without<br>noisy display, and he possessed much knowledge without ostentation.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">From Alexander the grammarian, to refrain from fault-finding, and<br>not in a reproachful way to chide those who uttered any barbarous<br>or solecistic or strange-sounding expression; but dexterously to introduce<br>the very expression which ought to have been used, and in the way<br>of answer or giving confirmation, or joining in an inquiry about the<br>thing itself, not about the word, or by some other fit suggestion.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From Fronto I learned to observe what envy, and duplicity, and hypocrisy<br>are in a tyrant, and that generally those among us who are called<br>Patricians are rather deficient in paternal affection.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">From Alexander the Platonic, not frequently nor without necessity<br>to say to any one, or to write in a letter, that I have no leisure;<br>nor continually to excuse the neglect of duties required by our relation<br>to those with whom we live, by alleging urgent occupations.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From Catulus, not to be indifferent when a friend finds fault, even<br>if he should find fault without reason, but to try to restore him<br>to his usual disposition; and to be ready to speak well of teachers,<br>as it is reported of Domitius and Athenodotus; and to love my children<br>truly.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><em>{Gratitude<\/em>}<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">From my brother Severus, to love my kin, and to love truth, and to<br>love justice; and through him I learned to know Thrasea, Helvidius,<br>Cato, Dion, Brutus; and from him I received the idea of a polity in<br>which there is the same law for all, a polity administered with regard<br>to equal rights and equal freedom of speech, and the idea of a kingly<br>government which respects most of all the freedom of the governed;<br>I learned from him also consistency and undeviating steadiness in<br>my regard for philosophy; and a disposition to do good, and to give<br>to others readily, and to cherish good hopes, and to believe that<br>I am loved by my friends; and in him I observed no concealment of<br>his opinions with respect to those whom he condemned, and that his<br>friends had no need to conjecture what he wished or did not wish,<br>but it was quite plain.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><em>{GOVERN YOURSELF!}<\/em> ***<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">From Maximus I learned self-government, and not to be led aside by<br>anything; and cheerfulness in all circumstances, as well as in illness;<br>and a just admixture in the moral character of sweetness and dignity,<br>and to do what was set before me without complaining. I observed that<br>everybody believed that he thought as he spoke, and that in all that<br>he did he never had any bad intention; and he never showed amazement<br>and surprise, and was never in a hurry, and never put off doing a<br>thing, nor was perplexed nor dejected, nor did he ever laugh to disguise<br>his vexation, nor, on the other hand, was he ever passionate or suspicious.<br>He was accustomed to do acts of beneficence, and was ready to forgive,<br>and was free from all falsehood; and he presented the appearance of<br>a man who could not be diverted from right rather than of a man who<br>had been improved. I observed, too, that no man could ever think that<br>he was despised by Maximus, or ever venture to think himself a better<br>man. He had also the art of being humorous in an agreeable way.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In my father I observed mildness of temper, and unchangeable resolution<br>in the things which he had determined after due deliberation; and<br>no vainglory in those things which men call honours; and a love of<br>labour and perseverance; and a readiness to listen to those who had<br>anything to propose for the common weal; and undeviating firmness<br>in giving to every man according to his deserts; and a knowledge derived<br>from experience of the occasions for vigorous action and for remission.<br>And I observed that he had overcome all passion for boys; and he considered<br>himself no more than any other citizen; and he released his friends<br>from all obligation to sup with him or to attend him of necessity<br>when he went abroad, and those who had failed to accompany him, by<br>reason of any urgent circumstances, always found him the same. I observed<br>too his habit of careful inquiry in all matters of deliberation, and<br>his persistency, and that he never stopped his investigation through<br>being satisfied with appearances which first present themselves; and<br>that his disposition was to keep his friends, and not to be soon tired<br>of them, nor yet to be extravagant in his affection; and to be satisfied<br>on all occasions, and cheerful; and to foresee things a long way off,<br>and to provide for the smallest without display; and to check immediately<br>popular applause and all flattery; and to be ever watchful over the<br>things which were necessary for the administration of the empire,<br>and to be a good manager of the expenditure, and patiently to endure<br>the blame which he got for such conduct; and he was neither superstitious<br>with respect to the gods, nor did he court men by gifts or by trying<br>to please them, or by flattering the populace; but he showed sobriety<br>in all things and firmness, and never any mean thoughts or action,<br>nor love of novelty. And the things which conduce in any way to the<br>commodity of life, and of which fortune gives an abundant supply,<br>he used without arrogance and without excusing himself; so that when<br>he had them, he enjoyed them without affectation, and when he had<br>them not, he did not want them. No one could ever say of him that<br>he was either a sophist or a home-bred flippant slave or a pedant;<br>but every one acknowledged him to be a man ripe, perfect, above flattery,<br>able to manage his own and other men&#8217;s affairs. Besides this, he honoured<br>those who were true philosophers, and he did not reproach those who<br>pretended to be philosophers, nor yet was he easily led by them. He<br>was also easy in conversation, and he made himself agreeable without<br>any offensive affectation. He took a reasonable care of his body&#8217;s<br>health, not as one who was greatly attached to life, nor out of regard<br>to personal appearance, nor yet in a careless way, but so that, through<br>his own attention, he very seldom stood in need of the physician&#8217;s<br>art or of medicine or external applications. He was most ready to<br>give way without envy to those who possessed any particular faculty,<br>such as that of eloquence or knowledge of the law or of morals, or<br>of anything else; and he gave them his help, that each might enjoy<br>reputation according to his deserts; and he always acted conformably<br>to the institutions of his country, without showing any affectation<br>of doing so. Further, he was not fond of change nor unsteady, but<br>he loved to stay in the same places, and to employ himself about the<br>same things; and after his paroxysms of headache he came immediately<br>fresh and vigorous to his usual occupations. His secrets were not<br>but very few and very rare, and these only about public matters; and<br>he showed prudence and economy in the exhibition of the public spectacles<br>and the construction of public buildings, his donations to the people,<br>and in such things, for he was a man who looked to what ought to be<br>done, not to the reputation which is got by a man&#8217;s acts. He did not<br>take the bath at unseasonable hours; he was not fond of building houses,<br>nor curious about what he ate, nor about the texture and colour of<br>his clothes, nor about the beauty of his slaves. His dress came from<br>Lorium, his villa on the coast, and from Lanuvium generally. We know<br>how he behaved to the toll-collector at Tusculum who asked his pardon;<br>and such was all his behaviour. There was in him nothing harsh, nor<br>implacable, nor violent, nor, as one may say, anything carried to<br>the sweating point; but he examined all things severally, as if he<br>had abundance of time, and without confusion, in an orderly way, vigorously<br>and consistently. And that might be applied to him which is recorded<br>of Socrates, that he was able both to abstain from, and to enjoy,<br>those things which many are too weak to abstain from, and cannot enjoy<br>without excess. But to be strong enough both to bear the one and to<br>be sober in the other is the mark of a man who has a perfect and invincible<br>soul, such as he showed in the illness of Maximus.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To the gods I am indebted for having good grandfathers, good parents,<br>a good sister, good teachers, good associates, good kinsmen and friends,<br>nearly everything good. Further, I owe it to the gods that I was not<br>hurried into any offence against any of them, though I had a disposition<br>which, if opportunity had offered, might have led me to do something<br>of this kind; but, through their favour, there never was such a concurrence<br>of circumstances as put me to the trial. Further, I am thankful to<br>the gods that I was not longer brought up with my grandfather&#8217;s concubine,<br>and that I preserved the flower of my youth, and that I did not make<br>proof of my virility before the proper season, but even deferred the<br>time; that I was subjected to a ruler and a father who was able to<br>take away all pride from me, and to bring me to the knowledge that<br>it is possible for a man to live in a palace without wanting either<br>guards or embroidered dresses, or torches and statues, and such-like<br>show; but that it is in such a man&#8217;s power to bring himself very near<br>to the fashion of a private person, without being for this reason<br>either meaner in thought, or more remiss in action, with respect to<br>the things which must be done for the public interest in a manner<br>that befits a ruler. I thank the gods for giving me such a brother,<br>who was able by his moral character to rouse me to vigilance over<br>myself, and who, at the same time, pleased me by his respect and affection;<br>that my children have not been stupid nor deformed in body; that I<br>did not make more proficiency in rhetoric, poetry, and the other studies,<br>in which I should perhaps have been completely engaged, if I had seen<br>that I was making progress in them; that I made haste to place those<br>who brought me up in the station of honour, which they seemed to desire,<br>without putting them off with hope of my doing it some time after,<br>because they were then still young; that I knew Apollonius, Rusticus,<br>Maximus; that I received clear and frequent impressions about living<br>according to nature, and what kind of a life that is, so that, so<br>far as depended on the gods, and their gifts, and help, and inspirations,<br>nothing hindered me from forthwith living according to nature, though<br>I still fall short of it through my own fault, and through not observing<br>the admonitions of the gods, and, I may almost say, their direct instructions;<br>that my body has held out so long in such a kind of life; that I never<br>touched either Benedicta or Theodotus, and that, after having fallen<br>into amatory passions, I was cured; and, though I was often out of<br>humour with Rusticus, I never did anything of which I had occasion<br>to repent; that, though it was my mother&#8217;s fate to die young, she<br>spent the last years of her life with me; that, whenever I wished<br>to help any man in his need, or on any other occasion, I was never<br>told that I had not the means of doing it; and that to myself the<br>same necessity never happened, to receive anything from another; that<br>I have such a wife, so obedient, and so affectionate, and so simple;<br>that I had abundance of good masters for my children; and that remedies<br>have been shown to me by dreams, both others, and against bloodspitting<br>and giddiness\u00e2\u20ac\u00a6; and that, when I had an inclination to philosophy,<br>I did not fall into the hands of any sophist, and that I did not waste<br>my time on writers of histories, or in the resolution of syllogisms,<br>or occupy myself about the investigation of appearances in the heavens;<br>for all these things require the help of the gods and fortune.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Among the Quadi at the Granua.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">BOOK TWO<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Begin the morning by saying to thyself, I shall meet with the busy-body,<br>the ungrateful, arrogant, deceitful, envious, unsocial. All these<br>things happen to them by reason of their ignorance of what is good<br>and evil. But I who have seen the nature of the good that it is beautiful,<br>and of the bad that it is ugly, and the nature of him who does wrong,<br>that it is akin to me, not only of the same blood or seed, but that<br>it participates in the same intelligence and the same portion of the<br>divinity, I can neither be injured by any of them, for no one can<br>fix on me what is ugly, nor can I be angry with my kinsman, nor hate<br>him, For we are made for co-operation, like feet, like hands, like<br>eyelids, like the rows of the upper and lower teeth. To act against<br>one another then is contrary to nature; and it is acting against one<br>another to be vexed and to turn away.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Whatever this is that I am, it is a little flesh and breath, and the<br>ruling part. Throw away thy books; no longer distract thyself: it<br>is not allowed; but as if thou wast now dying, despise the flesh;<br>it is blood and bones and a network, a contexture of nerves, veins,<br>and arteries. See the breath also, what kind of a thing it is, air,<br>and not always the same, but every moment sent out and again sucked<br>in. The third then is the ruling part: consider thus: Thou art an<br>old man; no longer let this be a slave, no longer be pulled by the<br>strings like a puppet to unsocial movements, no longer either be dissatisfied<br>with thy present lot, or shrink from the future.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">All that is from the gods is full of Providence. That which is from<br>fortune is not separated from nature or without an interweaving and<br>involution with the things which are ordered by Providence. From thence<br>all things flow; and there is besides necessity, and that which is<br>for the advantage of the whole universe, of which thou art a part.<br>But that is good for every part of nature which the nature of the<br>whole brings, and what serves to maintain this nature. Now the universe<br>is preserved, as by the changes of the elements so by the changes<br>of things compounded of the elements. Let these principles be enough<br>for thee, let them always be fixed opinions. But cast away the thirst<br>after books, that thou mayest not die murmuring, but cheerfully, truly,<br>and from thy heart thankful to the gods.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Remember how long thou hast been putting off these things, and how<br>often thou hast received an opportunity from the gods, and yet dost<br>not use it. Thou must now at last perceive of what universe thou art<br>a part, and of what administrator of the universe thy existence is<br>an efflux, and that a limit of time is fixed for thee, which if thou<br>dost not use for clearing away the clouds from thy mind, it will go<br>and thou wilt go, and it will never return.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Every moment think steadily as a Roman and a man to do what thou hast<br>in hand with perfect and simple dignity, and feeling of affection,<br>and freedom, and justice; and to give thyself relief from all other<br>thoughts. And thou wilt give thyself relief, if thou doest every act<br>of thy life as if it were the last, laying aside all carelessness<br>and passionate aversion from the commands of reason, and all hypocrisy,<br>and self-love, and discontent with the portion which has been given<br>to thee. Thou seest how few the things are, the which if a man lays<br>hold of, he is able to live a life which flows in quiet, and is like<br>the existence of the gods; for the gods on their part will require<br>nothing more from him who observes these things.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Do wrong to thyself, do wrong to thyself, my soul; but thou wilt no<br>longer have the opportunity of honouring thyself. Every man&#8217;s life<br>is sufficient. But thine is nearly finished, though thy soul reverences<br>not itself but places thy felicity in the souls of others.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Do the things external which fall upon thee distract thee? Give thyself<br>time to learn something new and good, and cease to be whirled around.<br>But then thou must also avoid being carried about the other way. For<br>those too are triflers who have wearied themselves in life by their<br>activity, and yet have no object to which to direct every movement,<br>and, in a word, all their thoughts.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Through not observing what is in the mind of another a man has seldom<br>been seen to be unhappy; but those who do not observe the movements<br>of their own minds must of necessity be unhappy.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This thou must always bear in mind, what is the nature of the whole,<br>and what is my nature, and how this is related to that, and what kind<br>of a part it is of what kind of a whole; and that there is no one<br>who hinders thee from always doing and saying the things which are<br>according to the nature of which thou art a part.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Theophrastus, in his comparison of bad acts- such a comparison as<br>one would make in accordance with the common notions of mankind- says,<br>like a true philosopher, that the offences which are committed through<br>desire are more blameable than those which are committed through anger.<br>For he who is excited by anger seems to turn away from reason with<br>a certain pain and unconscious contraction; but he who offends through<br>desire, being overpowered by pleasure, seems to be in a manner more<br>intemperate and more womanish in his offences. Rightly then, and in<br>a way worthy of philosophy, he said that the offence which is committed<br>with pleasure is more blameable than that which is committed with<br>pain; and on the whole the one is more like a person who has been<br>first wronged and through pain is compelled to be angry; but the other<br>is moved by his own impulse to do wrong, being carried towards doing<br>something by desire.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Since it is possible that thou mayest depart from life this very moment,<br>regulate every act and thought accordingly. But to go away from among<br>men, if there are gods, is not a thing to be afraid of, for the gods<br>will not involve thee in evil; but if indeed they do not exist, or<br>if they have no concern about human affairs, what is it to me to live<br>in a universe devoid of gods or devoid of Providence? But in truth<br>they do exist, and they do care for human things, and they have put<br>all the means in man&#8217;s power to enable him not to fall into real evils.<br>And as to the rest, if there was anything evil, they would have provided<br>for this also, that it should be altogether in a man&#8217;s power not to<br>fall into it. Now that which does not make a man worse, how can it<br>make a man&#8217;s life worse? But neither through ignorance, nor having<br>the knowledge, but not the power to guard against or correct these<br>things, is it possible that the nature of the universe has overlooked<br>them; nor is it possible that it has made so great a mistake, either<br>through want of power or want of skill, that good and evil should<br>happen indiscriminately to the good and the bad. But death certainly,<br>and life, honour and dishonour, pain and pleasure, all these things<br>equally happen to good men and bad, being things which make us neither<br>better nor worse. Therefore they are neither good nor evil.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How quickly all things disappear, in the universe the bodies themselves,<br>but in time the remembrance of them; what is the nature of all sensible<br>things, and particularly those which attract with the bait of pleasure<br>or terrify by pain, or are noised abroad by vapoury fame; how worthless,<br>and contemptible, and sordid, and perishable, and dead they are- all<br>this it is the part of the intellectual faculty to observe. To observe<br>too who these are whose opinions and voices give reputation; what<br>death is, and the fact that, if a man looks at it in itself, and by<br>the abstractive power of reflection resolves into their parts all<br>the things which present themselves to the imagination in it, he will<br>then consider it to be nothing else than an operation of nature; and<br>if any one is afraid of an operation of nature, he is a child. This,<br>however, is not only an operation of nature, but it is also a thing<br>which conduces to the purposes of nature. To observe too how man comes<br>near to the deity, and by what part of him, and when this part of<br>man is so disposed.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nothing is more wretched than a man who traverses everything in a<br>round, and pries into the things beneath the earth, as the poet says,<br>and seeks by conjecture what is in the minds of his neighbours, without<br>perceiving that it is sufficient to attend to the daemon within him,<br>and to reverence it sincerely. And reverence of the daemon consists<br>in keeping it pure from passion and thoughtlessness, and dissatisfaction<br>with what comes from gods and men. For the things from the gods merit<br>veneration for their excellence; and the things from men should be<br>dear to us by reason of kinship; and sometimes even, in a manner,<br>they move our pity by reason of men&#8217;s ignorance of good and bad; this<br>defect being not less than that which deprives us of the power of<br>distinguishing things that are white and black.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Though thou shouldst be going to live three thousand years, and as<br>many times ten thousand years, still remember that no man loses any<br>other life than this which he now lives, nor lives any other than<br>this which he now loses. The longest and shortest are thus brought<br>to the same. For the present is the same to all, though that which<br>perishes is not the same; and so that which is lost appears to be<br>a mere moment. For a man cannot lose either the past or the future:<br>for what a man has not, how can any one take this from him? These<br>two things then thou must bear in mind; the one, that all things from<br>eternity are of like forms and come round in a circle, and that it<br>makes no difference whether a man shall see the same things during<br>a hundred years or two hundred, or an infinite time; and the second,<br>that the longest liver and he who will die soonest lose just the same.<br>For the present is the only thing of which a man can be deprived,<br>if it is true that this is the only thing which he has, and that a<br>man cannot lose a thing if he has it not.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Remember that all is opinion. For what was said by the Cynic Monimus<br>is manifest: and manifest too is the use of what was said, if a man<br>receives what may be got out of it as far as it is true.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The soul of man does violence to itself, first of all, when it becomes<br>an abscess and, as it were, a tumour on the universe, so far as it<br>can. For to be vexed at anything which happens is a separation of<br>ourselves from nature, in some part of which the natures of all other<br>things are contained. In the next place, the soul does violence to<br>itself when it turns away from any man, or even moves towards him<br>with the intention of injuring, such as are the souls of those who<br>are angry. In the third place, the soul does violence to itself when<br>it is overpowered by pleasure or by pain. Fourthly, when it plays<br>a part, and does or says anything insincerely and untruly. Fifthly,<br>when it allows any act of its own and any movement to be without an<br>aim, and does anything thoughtlessly and without considering what<br>it is, it being right that even the smallest things be done with reference<br>to an end; and the end of rational animals is to follow the reason<br>and the law of the most ancient city and polity.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Of human life the time is a point, and the substance is in a flux,<br>and the perception dull, and the composition of the whole body subject<br>to putrefaction, and the soul a whirl, and fortune hard to divine,<br>and fame a thing devoid of judgement. And, to say all in a word, everything<br>which belongs to the body is a stream, and what belongs to the soul<br>is a dream and vapour, and life is a warfare and a stranger&#8217;s sojourn,<br>and after-fame is oblivion. What then is that which is able to conduct<br>a man? One thing and only one, philosophy. But this consists in keeping<br>the daemon within a man free from violence and unharmed, superior<br>to pains and pleasures, doing nothing without purpose, nor yet falsely<br>and with hypocrisy, not feeling the need of another man&#8217;s doing or<br>not doing anything; and besides, accepting all that happens, and all<br>that is allotted, as coming from thence, wherever it is, from whence<br>he himself came; and, finally, waiting for death with a cheerful mind,<br>as being nothing else than a dissolution of the elements of which<br>every living being is compounded. But if there is no harm to the elements<br>themselves in each continually changing into another, why should a<br>man have any apprehension about the change and dissolution of all<br>the elements? For it is according to nature, and nothing is evil which<br>is according to nature.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This in Carnuntum.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">BOOK THREE<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We ught to consider not only that our life is daily wasting away<br>and a smaller part of it is left, but another thing also must be taken<br>into the account, that if a man should live longer, it is quite uncertain<br>whether the understanding will still continue sufficient for the comprehension<br>of things, and retain the power of contemplation which strives to<br>acquire the knowledge of the divine and the human. For if he shall<br>begin to fall into dotage, perspiration and nutrition and imagination<br>and appetite, and whatever else there is of the kind, will not fail;<br>but the power of making use of ourselves, and filling up the measure<br>of our duty, and clearly separating all appearances, and considering<br>whether a man should now depart from life, and whatever else of the<br>kind absolutely requires a disciplined reason, all this is already<br>extinguished. We must make haste then, not only because we are daily<br>nearer to death, but also because the conception of things and the<br>understanding of them cease first.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We ought to observe also that even the things which follow after the<br>things which are produced according to nature contain something pleasing<br>and attractive. For instance, when bread is baked some parts are split<br>at the surface, and these parts which thus open, and have a certain<br>fashion contrary to the purpose of the baker&#8217;s art, are beautiful<br>in a manner, and in a peculiar way excite a desire for eating. And<br>again, figs, when they are quite ripe, gape open; and in the ripe<br>olives the very circumstance of their being near to rottenness adds<br>a peculiar beauty to the fruit. And the ears of corn bending down,<br>and the lion&#8217;s eyebrows, and the foam which flows from the mouth of<br>wild boars, and many other things- though they are far from being<br>beautiful, if a man should examine them severally- still, because<br>they are consequent upon the things which are formed by nature, help<br>to adorn them, and they please the mind; so that if a man should have<br>a feeling and deeper insight with respect to the things which are<br>produced in the universe, there is hardly one of those which follow<br>by way of consequence which will not seem to him to be in a manner<br>disposed so as to give pleasure. And so he will see even the real<br>gaping jaws of wild beasts with no less pleasure than those which<br>painters and sculptors show by imitation; and in an old woman and<br>an old man he will be able to see a certain maturity and comeliness;<br>and the attractive loveliness of young persons he will be able to<br>look on with chaste eyes; and many such things will present themselves,<br>not pleasing to every man, but to him only who has become truly familiar<br>with nature and her works.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hippocrates after curing many diseases himself fell sick and died.<br>The Chaldaei foretold the deaths of many, and then fate caught them<br>too. Alexander, and Pompeius, and Caius Caesar, after so often completely<br>destroying whole cities, and in battle cutting to pieces many ten<br>thousands of cavalry and infantry, themselves too at last departed<br>from life. Heraclitus, after so many speculations on the conflagration<br>of the universe, was filled with water internally and died smeared<br>all over with mud. And lice destroyed Democritus; and other lice killed<br>Socrates. What means all this? Thou hast embarked, thou hast made<br>the voyage, thou art come to shore; get out. If indeed to another<br>life, there is no want of gods, not even there. But if to a state<br>without sensation, thou wilt cease to be held by pains and pleasures,<br>and to be a slave to the vessel, which is as much inferior as that<br>which serves it is superior: for the one is intelligence and deity;<br>the other is earth and corruption.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Do not waste the remainder of thy life in thoughts about others, when<br>thou dost not refer thy thoughts to some object of common utility.<br>For thou losest the opportunity of doing something else when thou<br>hast such thoughts as these, What is such a person doing, and why,<br>and what is he saying, and what is he thinking of, and what is he<br>contriving, and whatever else of the kind makes us wander away from<br>the observation of our own ruling power. We ought then to check in<br>the series of our thoughts everything that is without a purpose and<br>useless, but most of all the over-curious feeling and the malignant;<br>and a man should use himself to think of those things only about which<br>if one should suddenly ask, What hast thou now in thy thoughts? With<br>perfect openness thou mightest, immediately answer, This or That;<br>so that from thy words it should be plain that everything in thee<br>is simple and benevolent, and such as befits a social animal, and<br>one that cares not for thoughts about pleasure or sensual enjoyments<br>at all, nor has any rivalry or envy and suspicion, or anything else<br>for which thou wouldst blush if thou shouldst say that thou hadst<br>it in thy mind. For the man who is such and no longer delays being<br>among the number of the best, is like a priest and minister of the<br>gods, using too the deity which is planted within him, which makes<br>the man uncontaminated by pleasure, unharmed by any pain, untouched<br>by any insult, feeling no wrong, a fighter in the noblest fight, one<br>who cannot be overpowered by any passion, dyed deep with justice,<br>accepting with all his soul everything which happens and is assigned<br>to him as his portion; and not often, nor yet without great necessity<br>and for the general interest, imagining what another says, or does,<br>or thinks. For it is only what belongs to himself that he makes the<br>matter for his activity; and he constantly thinks of that which is<br>allotted to himself out of the sum total of things, and he makes his<br>own acts fair, and he is persuaded that his own portion is good. For<br>the lot which is assigned to each man is carried along with him and<br>carries him along with it. And he remembers also that every rational<br>animal is his kinsman, and that to care for all men is according to<br>man&#8217;s nature; and a man should hold on to the opinion not of all,<br>but of those only who confessedly live according to nature. But as<br>to those who live not so, he always bears in mind what kind of men<br>they are both at home and from home, both by night and by day, and<br>what they are, and with what men they live an impure life. Accordingly,<br>he does not value at all the praise which comes from such men, since<br>they are not even satisfied with themselves.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Labour not unwillingly, nor without regard to the common interest,<br>nor without due consideration, nor with distraction; nor let studied<br>ornament set off thy thoughts, and be not either a man of many words,<br>or busy about too many things. And further, let the deity which is<br>in thee be the guardian of a living being, manly and of ripe age,<br>and engaged in matter political, and a Roman, and a ruler, who has<br>taken his post like a man waiting for the signal which summons him<br>from life, and ready to go, having need neither of oath nor of any<br>man&#8217;s testimony. Be cheerful also, and seek not external help nor<br>the tranquility which others give. A man then must stand erect, not<br>be kept erect by others.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If thou findest in human life anything better than justice, truth,<br>temperance, fortitude, and, in a word, anything better than thy own<br>mind&#8217;s self-satisfaction in the things which it enables thee to do<br>according to right reason, and in the condition that is assigned to<br>thee without thy own choice; if, I say, thou seest anything better<br>than this, turn to it with all thy soul, and enjoy that which thou<br>hast found to be the best. But if nothing appears to be better than<br>the deity which is planted in thee, which has subjected to itself<br>all thy appetites, and carefully examines all the impressions, and,<br>as Socrates said, has detached itself from the persuasions of sense,<br>and has submitted itself to the gods, and cares for mankind; if thou<br>findest everything else smaller and of less value than this, give<br>place to nothing else, for if thou dost once diverge and incline to<br>it, thou wilt no longer without distraction be able to give the preference<br>to that good thing which is thy proper possession and thy own; for<br>it is not right that anything of any other kind, such as praise from<br>the many, or power, or enjoyment of pleasure, should come into competition<br>with that which is rationally and politically or practically good.<br>All these things, even though they may seem to adapt themselves to<br>the better things in a small degree, obtain the superiority all at<br>once, and carry us away. But do thou, I say, simply and freely choose<br>the better, and hold to it.- But that which is useful is the better.-<br>Well then, if it is useful to thee as a rational being, keep to it;<br>but if it is only useful to thee as an animal, say so, and maintain<br>thy judgement without arrogance: only take care that thou makest the<br>inquiry by a sure method.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Never value anything as profitable to thyself which shall compel thee<br>to break thy promise, to lose thy self-respect, to hate any man, to<br>suspect, to curse, to act the hypocrite, to desire anything which<br>needs walls and curtains: for he who has preferred to everything intelligence<br>and daemon and the worship of its excellence, acts no tragic part,<br>does not groan, will not need either solitude or much company; and,<br>what is chief of all, he will live without either pursuing or flying<br>from death; but whether for a longer or a shorter time he shall have<br>the soul inclosed in the body, he cares not at all: for even if he<br>must depart immediately, he will go as readily as if he were going<br>to do anything else which can be done with decency and order; taking<br>care of this only all through life, that his thoughts turn not away<br>from anything which belongs to an intelligent animal and a member<br>of a civil community.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the mind of one who is chastened and purified thou wilt find no<br>corrupt matter, nor impurity, nor any sore skinned over. Nor is his<br>life incomplete when fate overtakes him, as one may say of an actor<br>who leaves the stage before ending and finishing the play. Besides,<br>there is in him nothing servile, nor affected, nor too closely bound<br>to other things, nor yet detached from other things, nothing worthy<br>of blame, nothing which seeks a hiding-place.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Reverence the faculty which produces opinion. On this faculty it entirely<br>depends whether there shall exist in thy ruling part any opinion inconsistent<br>with nature and the constitution of the rational animal. And this<br>faculty promises freedom from hasty judgement, and friendship towards<br>men, and obedience to the gods.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Throwing away then all things, hold to these only which are few; and<br>besides bear in mind that every man lives only this present time,<br>which is an indivisible point, and that all the rest of his life is<br>either past or it is uncertain. Short then is the time which every<br>man lives, and small the nook of the earth where he lives; and short<br>too the longest posthumous fame, and even this only continued by a<br>succession of poor human beings, who will very soon die, and who know<br>not even themselves, much less him who died long ago.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To the aids which have been mentioned let this one still be added:-<br>Make for thyself a definition or description of the thing which is<br>presented to thee, so as to see distinctly what kind of a thing it<br>is in its substance, in its nudity, in its complete entirety, and<br>tell thyself its proper name, and the names of the things of which<br>it has been compounded, and into which it will be resolved. For nothing<br>is so productive of elevation of mind as to be able to examine methodically<br>and truly every object which is presented to thee in life, and always<br>to look at things so as to see at the same time what kind of universe<br>this is, and what kind of use everything performs in it, and what<br>value everything has with reference to the whole, and what with reference<br>to man, who is a citizen of the highest city, of which all other cities<br>are like families; what each thing is, and of what it is composed,<br>and how long it is the nature of this thing to endure which now makes<br>an impression on me, and what virtue I have need of with respect to<br>it, such as gentleness, manliness, truth, fidelity, simplicity, contentment,<br>and the rest. Wherefore, on every occasion a man should say: this<br>comes from God; and this is according to the apportionment and spinning<br>of the thread of destiny, and such-like coincidence and chance; and<br>this is from one of the same stock, and a kinsman and partner, one<br>who knows not however what is according to his nature. But I know;<br>for this reason I behave towards him according to the natural law<br>of fellowship with benevolence and justice. At the same time however<br>in things indifferent I attempt to ascertain the value of each.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If thou workest at that which is before thee, following right reason<br>seriously, vigorously, calmly, without allowing anything else to distract<br>thee, but keeping thy divine part pure, as if thou shouldst be bound<br>to give it back immediately; if thou holdest to this, expecting nothing,<br>fearing nothing, but satisfied with thy present activity according<br>to nature, and with heroic truth in every word and sound which thou<br>utterest, thou wilt live happy. And there is no man who is able to<br>prevent this.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As physicians have always their instruments and knives ready for cases<br>which suddenly require their skill, so do thou have principles ready<br>for the understanding of things divine and human, and for doing everything,<br>even the smallest, with a recollection of the bond which unites the<br>divine and human to one another. For neither wilt thou do anything<br>well which pertains to man without at the same time having a reference<br>to things divine; nor the contrary.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">No longer wander at hazard; for neither wilt thou read thy own memoirs,<br>nor the acts of the ancient Romans and Hellenes, and the selections<br>from books which thou wast reserving for thy old age. Hasten then<br>to the end which thou hast before thee, and throwing away idle hopes,<br>come to thy own aid, if thou carest at all for thyself, while it is<br>in thy power.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">They know not how many things are signified by the words stealing,<br>sowing, buying, keeping quiet, seeing what ought to be done; for this<br>is not effected by the eyes, but by another kind of vision.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Body, soul, intelligence: to the body belong sensations, to the soul<br>appetites, to the intelligence principles. To receive the impressions<br>of forms by means of appearances belongs even to animals; to be pulled<br>by the strings of desire belongs both to wild beasts and to men who<br>have made themselves into women, and to a Phalaris and a Nero: and<br>to have the intelligence that guides to the things which appear suitable<br>belongs also to those who do not believe in the gods, and who betray<br>their country, and do their impure deeds when they have shut the doors.<br>If then everything else is common to all that I have mentioned, there<br>remains that which is peculiar to the good man, to be pleased and<br>content with what happens, and with the thread which is spun for him;<br>and not to defile the divinity which is planted in his breast, nor<br>disturb it by a crowd of images, but to preserve it tranquil, following<br>it obediently as a god, neither saying anything contrary to the truth,<br>nor doing anything contrary to justice. And if all men refuse to believe<br>that he lives a simple, modest, and contented life, he is neither<br>angry with any of them, nor does he deviate from the way which leads<br>to the end of life, to which a man ought to come pure, tranquil, ready<br>to depart, and without any compulsion perfectly reconciled to his<br>lot.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">BOOK FOUR<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That which rules within, when it is according to nature, is so affected<br>with respect to the events which happen, that it always easily adapts<br>itself to that which is and is presented to it. For it requires no<br>definite material, but it moves towards its purpose, under certain<br>conditions however; and it makes a material for itself out of that<br>which opposes it, as fire lays hold of what falls into it, by which<br>a small light would have been extinguished: but when the fire is strong,<br>it soon appropriates to itself the matter which is heaped on it, and<br>consumes it, and rises higher by means of this very material.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let no act be done without a purpose, nor otherwise than according<br>to the perfect principles of art.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Men seek retreats for themselves, houses in the country, sea-shores,<br>and mountains; and thou too art wont to desire such things very much.<br>But this is altogether a mark of the most common sort of men, for<br>it is in thy power whenever thou shalt choose to retire into thyself.<br>For nowhere either with more quiet or more freedom from trouble does<br>a man retire than into his own soul, particularly when he has within<br>him such thoughts that by looking into them he is immediately in perfect<br>tranquility; and I affirm that tranquility is nothing else than the<br>good ordering of the mind. Constantly then give to thyself this retreat,<br>and renew thyself; and let thy principles be brief and fundamental,<br>which, as soon as thou shalt recur to them, will be sufficient to<br>cleanse the soul completely, and to send thee back free from all discontent<br>with the things to which thou returnest. For with what art thou discontented?<br>With the badness of men? Recall to thy mind this conclusion, that<br>rational animals exist for one another, and that to endure is a part<br>of justice, and that men do wrong involuntarily; and consider how<br>many already, after mutual enmity, suspicion, hatred, and fighting,<br>have been stretched dead, reduced to ashes; and be quiet at last.-<br>But perhaps thou art dissatisfied with that which is assigned to thee<br>out of the universe.- Recall to thy recollection this alternative;<br>either there is providence or atoms, fortuitous concurrence of things;<br>or remember the arguments by which it has been proved that the world<br>is a kind of political community, and be quiet at last.- But perhaps<br>corporeal things will still fasten upon thee.- Consider then further<br>that the mind mingles not with the breath, whether moving gently or<br>violently, when it has once drawn itself apart and discovered its<br>own power, and think also of all that thou hast heard and assented<br>to about pain and pleasure, and be quiet at last.- But perhaps the<br>desire of the thing called fame will torment thee.- See how soon everything<br>is forgotten, and look at the chaos of infinite time on each side<br>of the present, and the emptiness of applause, and the changeableness<br>and want of judgement in those who pretend to give praise, and the<br>narrowness of the space within which it is circumscribed, and be quiet<br>at last. For the whole earth is a point, and how small a nook in it<br>is this thy dwelling, and how few are there in it, and what kind of<br>people are they who will praise thee.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This then remains: Remember to retire into this little territory of<br>thy own, and above all do not distract or strain thyself, but be free,<br>and look at things as a man, as a human being, as a citizen, as a<br>mortal. But among the things readiest to thy hand to which thou shalt<br>turn, let there be these, which are two. One is that things do not<br>touch the soul, for they are external and remain immovable; but our<br>perturbations come only from the opinion which is within. The other<br>is that all these things, which thou seest, change immediately and<br>will no longer be; and constantly bear in mind how many of these changes<br>thou hast already witnessed. The universe is transformation: life<br>is opinion.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If our intellectual part is common, the reason also, in respect of<br>which we are rational beings, is common: if this is so, common also<br>is the reason which commands us what to do, and what not to do; if<br>this is so, there is a common law also; if this is so, we are fellow-citizens;<br>if this is so, we are members of some political community; if this<br>is so, the world is in a manner a state. For of what other common<br>political community will any one say that the whole human race are<br>members? And from thence, from this common political community comes<br>also our very intellectual faculty and reasoning faculty and our capacity<br>for law; or whence do they come? For as my earthly part is a portion<br>given to me from certain earth, and that which is watery from another<br>element, and that which is hot and fiery from some peculiar source<br>(for nothing comes out of that which is nothing, as nothing also returns<br>to non-existence), so also the intellectual part comes from some source.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Death is such as generation is, a mystery of nature; a composition<br>out of the same elements, and a decomposition into the same; and altogether<br>not a thing of which any man should be ashamed, for it is not contrary<br>to the nature of a reasonable animal, and not contrary to the reason<br>of our constitution.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is natural that these things should be done by such persons, it<br>is a matter of necessity; and if a man will not have it so, he will<br>not allow the fig-tree to have juice. But by all means bear this in<br>mind, that within a very short time both thou and he will be dead;<br>and soon not even your names will be left behind.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Take away thy opinion, and then there is taken away the complaint,<br>&#8220;I have been harmed.&#8221; Take away the complaint, &#8220;I have been harmed,&#8221;<br>and the harm is taken away.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That which does not make a man worse than he was, also does not make<br>his life worse, nor does it harm him either from without or from within.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The nature of that which is universally useful has been compelled<br>to do this.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consider that everything which happens, happens justly, and if thou<br>observest carefully, thou wilt find it to be so. I do not say only<br>with respect to the continuity of the series of things, but with respect<br>to what is just, and as if it were done by one who assigns to each<br>thing its value. Observe then as thou hast begun; and whatever thou<br>doest, do it in conjunction with this, the being good, and in the<br>sense in which a man is properly understood to be good. Keep to this<br>in every action.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Do not have such an opinion of things as he has who does thee wrong,<br>or such as he wishes thee to have, but look at them as they are in<br>truth.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A man should always have these two rules in readiness; the one, to<br>do only whatever the reason of the ruling and legislating faculty<br>may suggest for the use of men; the other, to change thy opinion,<br>if there is any one at hand who sets thee right and moves thee from<br>any opinion. But this change of opinion must proceed only from a certain<br>persuasion, as of what is just or of common advantage, and the like,<br>not because it appears pleasant or brings reputation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hast thou reason? I have.- Why then dost not thou use it? For if this<br>does its own work, what else dost thou wish?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thou hast existed as a part. Thou shalt disappear in that which produced<br>thee; but rather thou shalt be received back into its seminal principle<br>by transmutation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Many grains of frankincense on the same altar: one falls before, another<br>falls after; but it makes no difference.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Within ten days thou wilt seem a god to those to whom thou art now<br>a beast and an ape, if thou wilt return to thy principles and the<br>worship of reason.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Do not act as if thou wert going to live ten thousand years. Death<br>hangs over thee. While thou livest, while it is in thy power, be good.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How much trouble he avoids who does not look to see what his neighbour<br>says or does or thinks, but only to what he does himself, that it<br>may be just and pure; or as Agathon says, look not round at the depraved<br>morals of others, but run straight along the line without deviating<br>from it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He who has a vehement desire for posthumous fame does not consider<br>that every one of those who remember him will himself also die very<br>soon; then again also they who have succeeded them, until the whole<br>remembrance shall have been extinguished as it is transmitted through<br>men who foolishly admire and perish. But suppose that those who will<br>remember are even immortal, and that the remembrance will be immortal,<br>what then is this to thee? And I say not what is it to the dead, but<br>what is it to the living? What is praise except indeed so far as it<br>has a certain utility? For thou now rejectest unseasonably the gift<br>of nature, clinging to something else\u00e2\u20ac\u00a6<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Everything which is in any way beautiful is beautiful in itself, and<br>terminates in itself, not having praise as part of itself. Neither<br>worse then nor better is a thing made by being praised. I affirm this<br>also of the things which are called beautiful by the vulgar, for example,<br>material things and works of art. That which is really beautiful has<br>no need of anything; not more than law, not more than truth, not more<br>than benevolence or modesty. Which of these things is beautiful because<br>it is praised, or spoiled by being blamed? Is such a thing as an emerald<br>made worse than it was, if it is not praised? Or gold, ivory, purple,<br>a lyre, a little knife, a flower, a shrub?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If souls continue to exist, how does the air contain them from eternity?-<br>But how does the earth contain the bodies of those who have been buried<br>from time so remote? For as here the mutation of these bodies after<br>a certain continuance, whatever it may be, and their dissolution make<br>room for other dead bodies; so the souls which are removed into the<br>air after subsisting for some time are transmuted and diffused, and<br>assume a fiery nature by being received into the seminal intelligence<br>of the universe, and in this way make room for the fresh souls which<br>come to dwell there. And this is the answer which a man might give<br>on the hypothesis of souls continuing to exist. But we must not only<br>think of the number of bodies which are thus buried, but also of the<br>number of animals which are daily eaten by us and the other animals.<br>For what a number is consumed, and thus in a manner buried in the<br>bodies of those who feed on them! And nevertheless this earth receives<br>them by reason of the changes of these bodies into blood, and the<br>transformations into the aerial or the fiery element.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What is the investigation into the truth in this matter? The division<br>into that which is material and that which is the cause of form, the<br>formal.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Do not be whirled about, but in every movement have respect to justice,<br>and on the occasion of every impression maintain the faculty of comprehension<br>or understanding.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Everything harmonizes with me, which is harmonious to thee, O Universe.<br>Nothing for me is too early nor too late, which is in due time for<br>thee. Everything is fruit to me which thy seasons bring, O Nature:<br>from thee are all things, in thee are all things, to thee all things<br>return. The poet says, Dear city of Cecrops; and wilt not thou say,<br>Dear city of Zeus?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Occupy thyself with few things, says the philosopher, if thou wouldst<br>be tranquil.- But consider if it would not be better to say, Do what<br>is necessary, and whatever the reason of the animal which is naturally<br>social requires, and as it requires. For this brings not only the<br>tranquility which comes from doing well, but also that which comes<br>from doing few things. For the greatest part of what we say and do<br>being unnecessary, if a man takes this away, he will have more leisure<br>and less uneasiness. Accordingly on every occasion a man should ask<br>himself, Is this one of the unnecessary things? Now a man should take<br>away not only unnecessary acts, but also, unnecessary thoughts, for<br>thus superfluous acts will not follow after.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Try how the life of the good man suits thee, the life of him who is<br>satisfied with his portion out of the whole, and satisfied with his<br>own just acts and benevolent disposition.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hast thou seen those things? Look also at these. Do not disturb thyself.<br>Make thyself all simplicity. Does any one do wrong? It is to himself<br>that he does the wrong. Has anything happened to thee? Well; out of<br>the universe from the beginning everything which happens has been<br>apportioned and spun out to thee. In a word, thy life is short. Thou<br>must turn to profit the present by the aid of reason and justice.<br>Be sober in thy relaxation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Either it is a well-arranged universe or a chaos huddled together,<br>but still a universe. But can a certain order subsist in thee, and<br>disorder in the All? And this too when all things are so separated<br>and diffused and sympathetic.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A black character, a womanish character, a stubborn character, bestial,<br>childish, animal, stupid, counterfeit, scurrilous, fraudulent, tyrannical.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If he is a stranger to the universe who does not know what is in it,<br>no less is he a stranger who does not know what is going on in it.<br>He is a runaway, who flies from social reason; he is blind, who shuts<br>the eyes of the understanding; he is poor, who has need of another,<br>and has not from himself all things which are useful for life. He<br>is an abscess on the universe who withdraws and separates himself<br>from the reason of our common nature through being displeased with<br>the things which happen, for the same nature produces this, and has<br>produced thee too: he is a piece rent asunder from the state, who<br>tears his own soul from that of reasonable animals, which is one.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The one is a philosopher without a tunic, and the other without a<br>book: here is another half naked: Bread I have not, he says, and I<br>abide by reason.- And I do not get the means of living out of my learning,<br>and I abide by my reason.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Love the art, poor as it may be, which thou hast learned, and be content<br>with it; and pass through the rest of life like one who has intrusted<br>to the gods with his whole soul all that he has, making thyself neither<br>the tyrant nor the slave of any man.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consider, for example, the times of Vespasian. Thou wilt see all these<br>things, people marrying, bringing up children, sick, dying, warring,<br>feasting, trafficking, cultivating the ground, flattering, obstinately<br>arrogant, suspecting, plotting, wishing for some to die, grumbling<br>about the present, loving, heaping up treasure, desiring counsulship,<br>kingly power. Well then, that life of these people no longer exists<br>at all. Again, remove to the times of Trajan. Again, all is the same.<br>Their life too is gone. In like manner view also the other epochs<br>of time and of whole nations, and see how many after great efforts<br>soon fell and were resolved into the elements. But chiefly thou shouldst<br>think of those whom thou hast thyself known distracting themselves<br>about idle things, neglecting to do what was in accordance with their<br>proper constitution, and to hold firmly to this and to be content<br>with it. And herein it is necessary to remember that the attention<br>given to everything has its proper value and proportion. For thus<br>thou wilt not be dissatisfied, if thou appliest thyself to smaller<br>matters no further than is fit.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The words which were formerly familiar are now antiquated: so also<br>the names of those who were famed of old, are now in a manner antiquated,<br>Camillus, Caeso, Volesus, Leonnatus, and a little after also Scipio<br>and Cato, then Augustus, then also Hadrian and Antoninus. For all<br>things soon pass away and become a mere tale, and complete oblivion<br>soon buries them. And I say this of those who have shone in a wondrous<br>way. For the rest, as soon as they have breathed out their breath,<br>they are gone, and no man speaks of them. And, to conclude the matter,<br>what is even an eternal remembrance? A mere nothing. What then is<br>that about which we ought to employ our serious pains? This one thing,<br>thoughts just, and acts social, and words which never lie, and a disposition<br>which gladly accepts all that happens, as necessary, as usual, as<br>flowing from a principle and source of the same kind.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Willingly give thyself up to Clotho, one of the Fates, allowing her<br>to spin thy thread into whatever things she pleases.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Everything is only for a day, both that which remembers and that which<br>is remembered.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Observe constantly that all things take place by change, and accustom<br>thyself to consider that the nature of the Universe loves nothing<br>so much as to change the things which are and to make new things like<br>them. For everything that exists is in a manner the seed of that which<br>will be. But thou art thinking only of seeds which are cast into the<br>earth or into a womb: but this is a very vulgar notion.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thou wilt soon die, and thou art not yet simple, not free from perturbations,<br>nor without suspicion of being hurt by external things, nor kindly<br>disposed towards all; nor dost thou yet place wisdom only in acting<br>justly.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Examine men&#8217;s ruling principles, even those of the wise, what kind<br>of things they avoid, and what kind they pursue.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What is evil to thee does not subsist in the ruling principle of another;<br>nor yet in any turning and mutation of thy corporeal covering. Where<br>is it then? It is in that part of thee in which subsists the power<br>of forming opinions about evils. Let this power then not form such<br>opinions, and all is well. And if that which is nearest to it, the<br>poor body, is burnt, filled with matter and rottenness, nevertheless<br>let the part which forms opinions about these things be quiet, that<br>is, let it judge that nothing is either bad or good which can happen<br>equally to the bad man and the good. For that which happens equally<br>to him who lives contrary to nature and to him who lives according<br>to nature, is neither according to nature nor contrary to nature.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Constantly regard the universe as one living being, having one substance<br>and one soul; and observe how all things have reference to one perception,<br>the perception of this one living being; and how all things act with<br>one movement; and how all things are the cooperating causes of all<br>things which exist; observe too the continuous spinning of the thread<br>and the contexture of the web.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thou art a little soul bearing about a corpse, as Epictetus used to<br>say.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is no evil for things to undergo change, and no good for things<br>to subsist in consequence of change.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Time is like a river made up of the events which happen, and a violent<br>stream; for as soon as a thing has been seen, it is carried away,<br>and another comes in its place, and this will be carried away too.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Everything which happens is as familiar and well known as the rose<br>in spring and the fruit in summer; for such is disease, and death,<br>and calumny, and treachery, and whatever else delights fools or vexes<br>them.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the series of things those which follow are always aptly fitted<br>to those which have gone before; for this series is not like a mere<br>enumeration of disjointed things, which has only a necessary sequence,<br>but it is a rational connection: and as all existing things are arranged<br>together harmoniously, so the things which come into existence exhibit<br>no mere succession, but a certain wonderful relationship.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Always remember the saying of Heraclitus, that the death of earth<br>is to become water, and the death of water is to become air, and the<br>death of air is to become fire, and reversely. And think too of him<br>who forgets whither the way leads, and that men quarrel with that<br>with which they are most constantly in communion, the reason which<br>governs the universe; and the things which daily meet with seem to<br>them strange: and consider that we ought not to act and speak as if<br>we were asleep, for even in sleep we seem to act and speak; and that<br>we ought not, like children who learn from their parents, simply to<br>act and speak as we have been taught.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If any god told thee that thou shalt die to-morrow, or certainly on<br>the day after to-morrow, thou wouldst not care much whether it was<br>on the third day or on the morrow, unless thou wast in the highest<br>degree mean-spirited- for how small is the difference?- So think it<br>no great thing to die after as many years as thou canst name rather<br>than to-morrow.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Think continually how many physicians are dead after often contracting<br>their eyebrows over the sick; and how many astrologers after predicting<br>with great pretensions the deaths of others; and how many philosophers<br>after endless discourses on death or immortality; how many heroes<br>after killing thousands; and how many tyrants who have used their<br>power over men&#8217;s lives with terrible insolence as if they were immortal;<br>and how many cities are entirely dead, so to speak, Helice and Pompeii<br>and Herculaneum, and others innumerable. Add to the reckoning all<br>whom thou hast known, one after another. One man after burying another<br>has been laid out dead, and another buries him: and all this in a<br>short time. To conclude, always observe how ephemeral and worthless<br>human things are, and what was yesterday a little mucus to-morrow<br>will be a mummy or ashes. Pass then through this little space of time<br>conformably to nature, and end thy journey in content, just as an<br>olive falls off when it is ripe, blessing nature who produced it,<br>and thanking the tree on which it grew.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Be like the promontory against which the waves continually break,<br>but it stands firm and tames the fury of the water around it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Unhappy am I because this has happened to me.- Not so, but happy am<br>I, though this has happened to me, because I continue free from pain,<br>neither crushed by the present nor fearing the future. For such a<br>thing as this might have happened to every man; but every man would<br>not have continued free from pain on such an occasion. Why then is<br>that rather a misfortune than this a good fortune? And dost thou in<br>all cases call that a man&#8217;s misfortune, which is not a deviation from<br>man&#8217;s nature? And does a thing seem to thee to be a deviation from<br>man&#8217;s nature, when it is not contrary to the will of man&#8217;s nature?<br>Well, thou knowest the will of nature. Will then this which has happened<br>prevent thee from being just, magnanimous, temperate, prudent, secure<br>against inconsiderate opinions and falsehood; will it prevent thee<br>from having modesty, freedom, and everything else, by the presence<br>of which man&#8217;s nature obtains all that is its own? Remember too on<br>every occasion which leads thee to vexation to apply this principle:<br>not that this is a misfortune, but that to bear it nobly is good fortune.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is a vulgar, but still a useful help towards contempt of death,<br>to pass in review those who have tenaciously stuck to life. What more<br>then have they gained than those who have died early? Certainly they<br>lie in their tombs somewhere at last, Cadicianus, Fabius, Julianus,<br>Lepidus, or any one else like them, who have carried out many to be<br>buried, and then were carried out themselves. Altogether the interval<br>is small between birth and death; and consider with how much trouble,<br>and in company with what sort of people and in what a feeble body<br>this interval is laboriously passed. Do not then consider life a thing<br>of any value. For look to the immensity of time behind thee, and to<br>the time which is before thee, another boundless space. In this infinity<br>then what is the difference between him who lives three days and him<br>who lives three generations?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Always run to the short way; and the short way is the natural: accordingly<br>say and do everything in conformity with the soundest reason. For<br>such a purpose frees a man from trouble, and warfare, and all artifice<br>and ostentatious display.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">BOOK FIVE<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In he morning when thou risest unwillingly, let this thought be present-<br>I am rising to the work of a human being. Why then am I dissatisfied<br>if I am going to do the things for which I exist and for which I was<br>brought into the world? Or have I been made for this, to lie in the<br>bed-clothes and keep myself warm?- But this is more pleasant.- Dost<br>thou exist then to take thy pleasure, and not at all for action or<br>exertion? Dost thou not see the little plants, the little birds, the<br>ants, the spiders, the bees working together to put in order their<br>several parts of the universe? And art thou unwilling to do the work<br>of a human being, and dost thou not make haste to do that which is<br>according to thy nature?- But it is necessary to take rest also.-<br>It is necessary: however nature has fixed bounds to this too: she<br>has fixed bounds both to eating and drinking, and yet thou goest beyond<br>these bounds, beyond what is sufficient; yet in thy acts it is not<br>so, but thou stoppest short of what thou canst do. So thou lovest<br>not thyself, for if thou didst, thou wouldst love thy nature and her<br>will. But those who love their several arts exhaust themselves in<br>working at them unwashed and without food; but thou valuest thy own<br>own nature less than the turner values the turning art, or the dancer<br>the dancing art, or the lover of money values his money, or the vainglorious<br>man his little glory. And such men, when they have a violent affection<br>to a thing, choose neither to eat nor to sleep rather than to perfect<br>the things which they care for. But are the acts which concern society<br>more vile in thy eyes and less worthy of thy labour?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How easy it is to repel and to wipe away every impression which is<br>troublesome or unsuitable, and immediately to be in all tranquility.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Judge every word and deed which are according to nature to be fit<br>for thee; and be not diverted by the blame which follows from any<br>people nor by their words, but if a thing is good to be done or said,<br>do not consider it unworthy of thee. For those persons have their<br>peculiar leading principle and follow their peculiar movement; which<br>things do not thou regard, but go straight on, following thy own nature<br>and the common nature; and the way of both is one.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">I go through the things which happen according to nature until I shall<br>fall and rest, breathing out my breath into that element out of which<br>I daily draw it in, and falling upon that earth out of which my father<br>collected the seed, and my mother the blood, and my nurse the milk;<br>out of which during so many years I have been supplied with food and<br>drink; which bears me when I tread on it and abuse it for so many<br>purposes.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thou sayest, Men cannot admire the sharpness of thy wits.- Be it so:<br>but there are many other things of which thou canst not say, I am<br>not formed for them by nature. Show those qualities then which are<br>altogether in thy power, sincerity, gravity, endurance of labour,<br>aversion to pleasure, contentment with thy portion and with few things,<br>benevolence, frankness, no love of superfluity, freedom from trifling<br>magnanimity. Dost thou not see how many qualities thou art immediately<br>able to exhibit, in which there is no excuse of natural incapacity<br>and unfitness, and yet thou still remainest voluntarily below the<br>mark? Or art thou compelled through being defectively furnished by<br>nature to murmur, and to be stingy, and to flatter, and to find fault<br>with thy poor body, and to try to please men, and to make great display,<br>and to be so restless in thy mind? No, by the gods: but thou mightest<br>have been delivered from these things long ago. Only if in truth thou<br>canst be charged with being rather slow and dull of comprehension,<br>thou must exert thyself about this also, not neglecting it nor yet<br>taking pleasure in thy dulness.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">One man, when he has done a service to another, is ready to set it<br>down to his account as a favour conferred. Another is not ready to<br>do this, but still in his own mind he thinks of the man as his debtor,<br>and he knows what he has done. A third in a manner does not even know<br>what he has done, but he is like a vine which has produced grapes,<br>and seeks for nothing more after it has once produced its proper fruit.<br>As a horse when he has run, a dog when he has tracked the game, a<br>bee when it has made the honey, so a man when he has done a good act,<br>does not call out for others to come and see, but he goes on to another<br>act, as a vine goes on to produce again the grapes in season.- Must<br>a man then be one of these, who in a manner act thus without observing<br>it?- Yes.- But this very thing is necessary, the observation of what<br>a man is doing: for, it may be said, it is characteristic of the social<br>animal to perceive that he is working in a social manner, and indeed<br>to wish that his social partner also should perceive it.- It is true<br>what thou sayest, but thou dost not rightly understand what is now<br>said: and for this reason thou wilt become one of those of whom I<br>spoke before, for even they are misled by a certain show of reason.<br>But if thou wilt choose to understand the meaning of what is said,<br>do not fear that for this reason thou wilt omit any social act.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A prayer of the Athenians: Rain, rain, O dear Zeus, down on the ploughed<br>fields of the Athenians and on the plains.- In truth we ought not<br>to pray at all, or we ought to pray in this simple and noble fashion.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Just as we must understand when it is said, That Aesculapius prescribed<br>to this man horse-exercise, or bathing in cold water or going without<br>shoes; so we must understand it when it is said, That the nature of<br>the universe prescribed to this man disease or mutilation or loss<br>or anything else of the kind. For in the first case Prescribed means<br>something like this: he prescribed this for this man as a thing adapted<br>to procure health; and in the second case it means: That which happens<br>to (or, suits) every man is fixed in a manner for him suitably to<br>his destiny. For this is what we mean when we say that things are<br>suitable to us, as the workmen say of squared stones in walls or the<br>pyramids, that they are suitable, when they fit them to one another<br>in some kind of connexion. For there is altogether one fitness, harmony.<br>And as the universe is made up out of all bodies to be such a body<br>as it is, so out of all existing causes necessity (destiny) is made<br>up to be such a cause as it is. And even those who are completely<br>ignorant understand what I mean, for they say, It (necessity, destiny)<br>brought this to such a person.- This then was brought and this was<br>precribed to him. Let us then receive these things, as well as those<br>which Aesculapius prescribes. Many as a matter of course even among<br>his prescriptions are disagreeable, but we accept them in the hope<br>of health. Let the perfecting and accomplishment of the things, which<br>the common nature judges to be good, be judged by thee to be of the<br>same kind as thy health. And so accept everything which happens, even<br>if it seem disagreeable, because it leads to this, to the health of<br>the universe and to the prosperity and felicity of Zeus (the universe).<br>For he would not have brought on any man what he has brought, if it<br>were not useful for the whole. Neither does the nature of anything,<br>whatever it may be, cause anything which is not suitable to that which<br>is directed by it. For two reasons then it is right to be content<br>with that which happens to thee; the one, because it was done for<br>thee and prescribed for thee, and in a manner had reference to thee,<br>originally from the most ancient causes spun with thy destiny; and<br>the other, because even that which comes severally to every man is<br>to the power which administers the universe a cause of felicity and<br>perfection, nay even of its very continuance. For the integrity of<br>the whole is mutilated, if thou cuttest off anything whatever from<br>the conjunction and the continuity either of the parts or of the causes.<br>And thou dost cut off, as far as it is in thy power, when thou art<br>dissatisfied, and in a manner triest to put anything out of the way.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Be not disgusted, nor discouraged, nor dissatisfied, if thou dost<br>not succeed in doing everything according to right principles; but<br>when thou bast failed, return back again, and be content if the greater<br>part of what thou doest is consistent with man&#8217;s nature, and love<br>this to which thou returnest; and do not return to philosophy as if<br>she were a master, but act like those who have sore eyes and apply<br>a bit of sponge and egg, or as another applies a plaster, or drenching<br>with water. For thus thou wilt not fail to obey reason, and thou wilt<br>repose in it. And remember that philosophy requires only the things<br>which thy nature requires; but thou wouldst have something else which<br>is not according to nature.- It may be objected, Why what is more<br>agreeable than this which I am doing?- But is not this the very reason<br>why pleasure deceives us? And consider if magnanimity, freedom, simplicity,<br>equanimity, piety, are not more agreeable. For what is more agreeable<br>than wisdom itself, when thou thinkest of the security and the happy<br>course of all things which depend on the faculty of understanding<br>and knowledge?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Things are in such a kind of envelopment that they have seemed to<br>philosophers, not a few nor those common philosophers, altogether<br>unintelligible; nay even to the Stoics themselves they seem difficult<br>to understand. And all our assent is changeable; for where is the<br>man who never changes? Carry thy thoughts then to the objects themselves,<br>and consider how short-lived they are and worthless, and that they<br>may be in the possession of a filthy wretch or a whore or a robber.<br>Then turn to the morals of those who live with thee, and it is hardly<br>possible to endure even the most agreeable of them, to say nothing<br>of a man being hardly able to endure himself. In such darkness then<br>and dirt and in so constant a flux both of substance and of time,<br>and of motion and of things moved, what there is worth being highly<br>prized or even an object of serious pursuit, I cannot imagine. But<br>on the contrary it is a man&#8217;s duty to comfort himself, and to wait<br>for the<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">natural dissolution and not to be vexed at the delay, but to rest<br>in these principles only: the one, that nothing will happen to me<br>which is not conformable to the nature of the universe; and the other,<br>that it is in my power never to act contrary to my god and daemon:<br>for there is no man who will compel me to this.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">About what am I now employing my own soul? On every occasion I must<br>ask myself this question, and inquire, what have I now in this part<br>of me which they call the ruling principle? And whose soul have I<br>now? That of a child, or of a young man, or of a feeble woman, or<br>of a tyrant, or of a domestic animal, or of a wild beast?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What kind of things those are which appear good to the many, we may<br>learn even from this. For if any man should conceive certain things<br>as being really good, such as prudence, temperance, justice, fortitude,<br>he would not after having first conceived these endure to listen to<br>anything which should not be in harmony with what is really good.<br>But if a man has first conceived as good the things which appear to<br>the many to be good, he will listen and readily receive as very applicable<br>that which was said by the comic writer. Thus even the many perceive<br>the difference. For were it not so, this saying would not offend and<br>would not be rejected in the first case, while we receive it when<br>it is said of wealth, and of the means which further luxury and fame,<br>as said fitly and wittily. Go on then and ask if we should value and<br>think those things to be good, to which after their first conception<br>in the mind the words of the comic writer might be aptly applied-<br>that he who has them, through pure abundance has not a place to ease<br>himself in.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">I am composed of the formal and the material; and neither of them<br>will perish into non-existence, as neither of them came into existence<br>out of non-existence. Every part of me then will be reduced by change<br>into some part of the universe, and that again will change into another<br>part of the universe, and so on for ever. And by consequence of such<br>a change I too exist, and those who begot me, and so on for ever in<br>the other direction. For nothing hinders us from saying so, even if<br>the universe is administered according to definite periods of revolution.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Reason and the reasoning art (philosophy) are powers which are sufficient<br>for themselves and for their own works. They move then from a first<br>principle which is their own, and they make their way to the end which<br>is proposed to them; and this is the reason why such acts are named<br>catorthoseis or right acts, which word signifies that they proceed<br>by the right road.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">None of these things ought to be called a man&#8217;s, which do not belong<br>to a man, as man. They are not required of a man, nor does man&#8217;s nature<br>promise them, nor are they the means of man&#8217;s nature attaining its<br>end. Neither then does the end of man lie in these things, nor yet<br>that which aids to the accomplishment of this end, and that which<br>aids towards this end is that which is good. Besides, if any of these<br>things did belong to man, it would not be right for a man to despise<br>them and to set himself against them; nor would a man be worthy of<br>praise who showed that he did not want these things, nor would he<br>who stinted himself in any of them be good, if indeed these things<br>were good. But now the more of these things a man deprives himself<br>of, or of other things like them, or even when he is deprived of any<br>of them, the more patiently he endures the loss, just in the same<br>degree he is a better man.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Such as are thy habitual thoughts, such also will be the character<br>of thy mind; for the soul is dyed by the thoughts. Dye it then with<br>a continuous series of such thoughts as these: for instance, that<br>where a man can live, there he can also live well. But he must live<br>in a palace;- well then, he can also live well in a palace. And again,<br>consider that for whatever purpose each thing has been constituted,<br>for this it has been constituted, and towards this it is carried;<br>and its end is in that towards which it is carried; and where the<br>end is, there also is the advantage and the good of each thing. Now<br>the good for the reasonable animal is society; for that we are made<br>for society has been shown above. Is it not plain that the inferior<br>exist for the sake of the superior? But the things which have life<br>are superior to those which have not life, and of those which have<br>life the superior are those which have reason.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To seek what is impossible is madness: and it is impossible that the<br>bad should not do something of this kind.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nothing happens to any man which he is not formed by nature to bear.<br>The same things happen to another, and either because he does not<br>see that they have happened or because he would show a great spirit<br>he is firm and remains unharmed. It is a shame then that ignorance<br>and conceit should be stronger than wisdom.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Things themselves touch not the soul, not in the least degree; nor<br>have they admission to the soul, nor can they turn or move the soul:<br>but the soul turns and moves itself alone, and whatever judgements<br>it may think proper to make, such it makes for itself the things which<br>present themselves to it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In one respect man is the nearest thing to me, so far as I must do<br>good to men and endure them. But so far as some men make themselves<br>obstacles to my proper acts, man becomes to me one of the things which<br>are indifferent, no less than the sun or wind or a wild beast. Now<br>it is true that these may impede my action, but they are no impediments<br>to my affects and disposition, which have the power of acting conditionally<br>and changing: for the mind converts and changes every hindrance to<br>its activity into an aid; and so that which is a hindrance is made<br>a furtherance to an act; and that which is an obstacle on the road<br>helps us on this road.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Reverence that which is best in the universe; and this is that which<br>makes use of all things and directs all things. And in like manner<br>also reverence that which is best in thyself; and this is of the same<br>kind as that. For in thyself also, that which makes use of everything<br>else, is this, and thy life is directed by this.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That which does no harm to the state, does no harm to the citizen.<br>In the case of every appearance of harm apply this rule: if the state<br>is not harmed by this, neither am I harmed. But if the state is harmed,<br>thou must not be angry with him who does harm to the state. Show him<br>where his error is.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Often think of the rapidity with which things pass by and disappear,<br>both the things which are and the things which are produced. For substance<br>is like a river in a continual flow, and the activities of things<br>are in constant change, and the causes work in infinite varieties;<br>and there is hardly anything which stands still. And consider this<br>which is near to thee, this boundless abyss of the past and of the<br>future in which all things disappear. How then is he not a fool who<br>is puffed up with such things or plagued about them and makes himself<br>miserable? for they vex him only for a time, and a short time.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Think of the universal substance, of which thou hast a very small<br>portion; and of universal time, of which a short and indivisible interval<br>has been assigned to thee; and of that which is fixed by destiny,<br>and how small a part of it thou art.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Does another do me wrong? Let him look to it. He has his own disposition,<br>his own activity. I now have what the universal nature wills me to<br>have; and I do what my nature now wills me to do.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let the part of thy soul which leads and governs be undisturbed by<br>the movements in the flesh, whether of pleasure or of pain; and let<br>it not unite with them, but let it circumscribe itself and limit those<br>affects to their parts. But when these affects rise up to the mind<br>by virtue of that other sympathy that naturally exists in a body which<br>is all one, then thou must not strive to resist the sensation, for<br>it is natural: but let not the ruling part of itself add to the sensation<br>the opinion that it is either good or bad.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Live with the gods. And he does live with the gods who constantly<br>shows to them, his own soul is satisfied with that which is assigned<br>to him, and that it does all that the daemon wishes, which Zeus hath<br>given to every man for his guardian and guide, a portion of himself.<br>And this is every man&#8217;s understanding and reason.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Art thou angry with him whose armpits stink? Art thou angry with him<br>whose mouth smells foul? What good will this danger do thee? He has<br>such a mouth, he has such arm-pits: it is necessary that such an emanation<br>must come from such things- but the man has reason, it will be said,<br>and he is able, if he takes pain, to discover wherein he offends-<br>I wish thee well of thy discovery. Well then, and thou hast reason:<br>by thy rational faculty stir up his rational faculty; show him his<br>error, admonish him. For if he listens, thou wilt cure him, and there<br>is no need of anger. Neither tragic actor nor whore\u00e2\u20ac\u00a6<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As thou intendest to live when thou art gone out,\u00e2\u20ac\u00a6so it is in thy<br>power to live here. But if men do not permit thee, then get away out<br>of life, yet so as if thou wert suffering no harm. The house is smoky,<br>and I quit it. Why dost thou think that this is any trouble? But so<br>long as nothing of the kind drives me out, I remain, am free, and<br>no man shall hinder me from doing what I choose; and I choose to do<br>what is according to the nature of the rational and social animal.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The intelligence of the universe is social. Accordingly it has made<br>the inferior things for the sake of the superior, and it has fitted<br>the superior to one another. Thou seest how it has subordinated, co-ordinated<br>and assigned to everything its proper portion, and has brought together<br>into concord with one another the things which are the best.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How hast thou behaved hitherto to the gods, thy parents, brethren,<br>children, teachers, to those who looked after thy infancy, to thy<br>friends, kinsfolk, to thy slaves? Consider if thou hast hitherto behaved<br>to all in such a way that this may be said of thee:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Never has wronged a man in deed or word. And call to recollection<br>both how many things thou hast passed through, and how many things<br>thou hast been able to endure: and that the history of thy life is<br>now complete and thy service is ended: and how many beautiful things<br>thou hast seen: and how many pleasures and pains thou hast despised;<br>and how many things called honourable thou hast spurned; and to how<br>many ill-minded folks thou hast shown a kind disposition.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Why do unskilled and ignorant souls disturb him who has skill and<br>knowledge? What soul then has skill and knowledge? That which knows<br>beginning and end, and knows the reason which pervades all substance<br>and through all time by fixed periods (revolutions) administers the<br>universe.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Soon, very soon, thou wilt be ashes, or a skeleton, and either a name<br>or not even a name; but name is sound and echo. And the things which<br>are much valued in life are empty and rotten and trifling, and like<br>little dogs biting one another, and little children quarrelling, laughing,<br>and then straightway weeping. But fidelity and modesty and justice<br>and truth are fled<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Up to Olympus from the wide-spread earth. What then is there which<br>still detains thee here? If the objects of sense are easily changed<br>and never stand still, and the organs of perception are dull and easily<br>receive false impressions; and the poor soul itself is an exhalation<br>from blood. But to have good repute amidst such a world as this is<br>an empty thing. Why then dost thou not wait in tranquility for thy<br>end, whether it is extinction or removal to another state? And until<br>that time comes, what is sufficient? Why, what else than to venerate<br>the gods and bless them, and to do good to men, and to practise tolerance<br>and self-restraint; but as to everything which is beyond the limits<br>of the poor flesh and breath, to remember that this is neither thine<br>nor in thy power.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thou canst pass thy life in an equable flow of happiness, if thou<br>canst go by the right way, and think and act in the right way. These<br>two things are common both to the soul of God and to the soul of man,<br>and to the soul of every rational being, not to be hindered by another;<br>and to hold good to consist in the disposition to justice and the<br>practice of it, and in this to let thy desire find its termination.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If this is neither my own badness, nor an effect of my own badness,<br>and the common weal is not injured, why am I troubled about it? And<br>what is the harm to the common weal?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Do not be carried along inconsiderately by the appearance of things,<br>but give help to all according to thy ability and their fitness; and<br>if they should have sustained loss in matters which are indifferent,<br>do not imagine this to be a damage. For it is a bad habit. But as<br>the old man, when he went away, asked back his foster-child&#8217;s top,<br>remembering that it was a top, so do thou in this case also.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When thou art calling out on the Rostra, hast thou forgotten, man,<br>what these things are?- Yes; but they are objects of great concern<br>to these people- wilt thou too then be made a fool for these things?-<br>I was once a fortunate man, but I lost it, I know not how.- But fortunate<br>means that a man has assigned to himself a good fortune: and a good<br>fortune is good disposition of the soul, good emotions, good actions.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">BOOK SIX<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The substance of the universe is obedient and compliant; and the<br>reason which governs it has in itself no cause for doing evil, for<br>it has no malice, nor does it do evil to anything, nor is anything<br>harmed by it. But all things are made and perfected according to this<br>reason.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let it make no difference to thee whether thou art cold or warm, if<br>thou art doing thy duty; and whether thou art drowsy or satisfied<br>with sleep; and whether ill-spoken of or praised; and whether dying<br>or doing something else. For it is one of the acts of life, this act<br>by which we die: it is sufficient then in this act also to do well<br>what we have in hand.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Look within. Let neither the peculiar quality of anything nor its<br>value escape thee.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">All existing things soon change, and they will either be reduced to<br>vapour, if indeed all substance is one, or they will be dispersed.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The reason which governs knows what its own disposition is, and what<br>it does, and on what material it works.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The best way of avenging thyself is not to become like the wrong doer.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Take pleasure in one thing and rest in it, in passing from one social<br>act to another social act, thinking of God.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The ruling principle is that which rouses and turns itself, and while<br>it makes itself such as it is and such as it wills to be, it also<br>makes everything which happens appear to itself to be such as it wills.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In conformity to the nature of the universe every single thing is<br>accomplished, for certainly it is not in conformity to any other nature<br>that each thing is accomplished, either a nature which externally<br>comprehends this, or a nature which is comprehended within this nature,<br>or a nature external and independent of this.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The universe is either a confusion, and a mutual involution of things,<br>and a dispersion; or it is unity and order and providence. If then<br>it is the former, why do I desire to tarry in a fortuitous combination<br>of things and such a disorder? And why do I care about anything else<br>than how I shall at last become earth? And why am I disturbed, for<br>the dispersion of my elements will happen whatever I do. But if the<br>other supposition is true, I venerate, and I am firm, and I trust<br>in him who governs.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When thou hast been compelled by circumstances to be disturbed in<br>a manner, quickly return to thyself and do not continue out of tune<br>longer than the compulsion lasts; for thou wilt have more mastery<br>over the harmony by continually recurring to it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If thou hadst a step-mother and a mother at the same time, thou wouldst<br>be dutiful to thy step-mother, but still thou wouldst constantly return<br>to thy mother. Let the court and philosophy now be to thee step-mother<br>and mother: return to philosophy frequently and repose in her, through<br>whom what thou meetest with in the court appears to thee tolerable,<br>and thou appearest tolerable in the court.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When we have meat before us and such eatables we receive the impression,<br>that this is the dead body of a fish, and this is the dead body of<br>a bird or of a pig; and again, that this Falernian is only a little<br>grape juice, and this purple robe some sheep&#8217;s wool dyed with the<br>blood of a shell-fish: such then are these impressions, and they reach<br>the things themselves and penetrate them, and so we see what kind<br>of things they are. Just in the same way ought we to act all through<br>life, and where there are things which appear most worthy of our approbation,<br>we ought to lay them bare and look at their worthlessness and strip<br>them of all the words by which they are exalted. For outward show<br>is a wonderful perverter of the reason, and when thou art most sure<br>that thou art employed about things worth thy pains, it is then that<br>it cheats thee most. Consider then what Crates says of Xenocrates<br>himself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Most of the things which the multitude admire are referred to objects<br>of the most general kind, those which are held together by cohesion<br>or natural organization, such as stones, wood, fig-trees, vines, olives.<br>But those which are admired by men who are a little more reasonable<br>are referred to the things which are held together by a living principle,<br>as flocks, herds. Those which are admired by men who are still more<br>instructed are the things which are held together by a rational soul,<br>not however a universal soul, but rational so far as it is a soul<br>skilled in some art, or expert in some other way, or simply rational<br>so far as it possesses a number of slaves. But he who values rational<br>soul, a soul universal and fitted for political life, regards nothing<br>else except this; and above all things he keeps his soul in a condition<br>and in an activity conformable to reason and social life, and he co-operates<br>to this end with those who are of the same kind as himself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Some things are hurrying into existence, and others are hurrying out<br>of it; and of that which is coming into existence part is already<br>extinguished. Motions and changes are continually renewing the world,<br>just as the uninterrupted course of time is always renewing the infinite<br>duration of ages. In this flowing stream then, on which there is no<br>abiding, what is there of the things which hurry by on which a man<br>would set a high price? It would be just as if a man should fall in<br>love with one of the sparrows which fly by, but it has already passed<br>out of sight. Something of this kind is the very life of every man,<br>like the exhalation of the blood and the respiration of the air. For<br>such as it is to have once drawn in the air and to have given it back,<br>which we do every moment, just the same is it with the whole respiratory<br>power, which thou didst receive at thy birth yesterday and the day<br>before, to give it back to the element from which thou didst first<br>draw it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Neither is transpiration, as in plants, a thing to be valued, nor<br>respiration, as in domesticated animals and wild beasts, nor the receiving<br>of impressions by the appearances of things, nor being moved by desires<br>as puppets by strings, nor assembling in herds, nor being nourished<br>by food; for this is just like the act of separating and parting with<br>the useless part of our food. What then is worth being valued? To<br>be received with clapping of hands? No. Neither must we value the<br>clapping of tongues, for the praise which comes from the many is a<br>clapping of tongues. Suppose then that thou hast given up this worthless<br>thing called fame, what remains that is worth valuing? This in my<br>opinion, to move thyself and to restrain thyself in conformity to<br>thy proper constitution, to which end both all employments and arts<br>lead. For every art aims at this, that the thing which has been made<br>should be adapted to the work for which it has been made; and both<br>the vine-planter who looks after the vine, and the horse-breaker,<br>and he who trains the dog, seek this end. But the education and the<br>teaching of youth aim at something. In this then is the value of the<br>education and the teaching. And if this is well, thou wilt not seek<br>anything else. Wilt thou not cease to value many other things too?<br>Then thou wilt be neither free, nor sufficient for thy own happiness,<br>nor without passion. For of necessity thou must be envious, jealous,<br>and suspicious of those who can take away those things, and plot against<br>those who have that which is valued by thee. Of necessity a man must<br>be altogether in a state of perturbation who wants any of these things;<br>and besides, he must often find fault with the gods. But to reverence<br>and honour thy own mind will make thee content with thyself, and in<br>harmony with society, and in agreement with the gods, that is, praising<br>all that they give and have ordered.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Above, below, all around are the movements of the elements. But the<br>motion of virtue is in none of these: it is something more divine,<br>and advancing by a way hardly observed it goes happily on its road.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How strangely men act. They will not praise those who are living at<br>the same time and living with themselves; but to be themselves praised<br>by posterity, by those whom they have never seen or ever will see,<br>this they set much value on. But this is very much the same as if<br>thou shouldst be grieved because those who have lived before thee<br>did not praise thee.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If a thing is difficult to be accomplished by thyself, do not think<br>that it is impossible for man: but if anything is possible for man<br>and conformable to his nature, think that this can be attained by<br>thyself too.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the gymnastic exercises suppose that a man has torn thee with his<br>nails, and by dashing against thy head has inflicted a wound. Well,<br>we neither show any signs of vexation, nor are we offended, nor do<br>we suspect him afterwards as a treacherous fellow; and yet we are<br>on our guard against him, not however as an enemy, nor yet with suspicion,<br>but we quietly get out of his way. Something like this let thy behaviour<br>be in all the other parts of life; let us overlook many things in<br>those who are like antagonists in the gymnasium. For it is in our<br>power, as I said, to get out of the way, and to have no suspicion<br>nor hatred.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If any man is able to convince me and show me that I do not think<br>or act right, I will gladly change; for I seek the truth by which<br>no man was ever injured. But he is injured who abides in his error<br>and ignorance.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">I do my duty: other things trouble me not; for they are either things<br>without life, or things without reason, or things that have rambled<br>and know not the way.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As to the animals which have no reason and generally all things and<br>objects, do thou, since thou hast reason and they have none, make<br>use of them with a generous and liberal spirit. But towards human<br>beings, as they have reason, behave in a social spirit. And on all<br>occasions call on the gods, and do not perplex thyself about the length<br>of time in which thou shalt do this; for even three hours so spent<br>are sufficient.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Alexander the Macedonian and his groom by death were brought to the<br>same state; for either they were received among the same seminal principles<br>of the universe, or they were alike dispersed among the atoms.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consider how many things in the same indivisible time take place in<br>each of us, things which concern the body and things which concern<br>the soul: and so thou wilt not wonder if many more things, or rather<br>all things which come into existence in that which is the one and<br>all, which we call Cosmos, exist in it at the same time.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If any man should propose to thee the question, how the name Antoninus<br>is written, wouldst thou with a straining of the voice utter each<br>letter? What then if they grow angry, wilt thou be angry too? Wilt<br>thou not go on with composure and number every letter? just so then<br>in this life also remember that every duty is made up of certain parts.<br>These it is thy duty to observe and without being disturbed or showing<br>anger towards those who are angry with thee to go on thy way and finish<br>that which is set before thee.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How cruel it is not to allow men to strive after the things which<br>appear to them to be suitable to their nature and profitable! And<br>yet in a manner thou dost not allow them to do this, when thou art<br>vexed because they do wrong. For they are certainly moved towards<br>things because they suppose them to be suitable to their nature and<br>profitable to them.- But it is not so.- Teach them then, and show<br>them without being angry.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Death is a cessation of the impressions through the senses, and of<br>the pulling of the strings which move the appetites, and of the discursive<br>movements of the thoughts, and of the service to the flesh.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is a shame for the soul to be first to give way in this life, when<br>thy body does not give way.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Take care that thou art not made into a Caesar, that thou art not<br>dyed with this dye; for such things happen. Keep thyself then simple,<br>good, pure, serious, free from affectation, a friend of justice, a<br>worshipper of the gods, kind, affectionate, strenuous in all proper<br>acts. Strive to continue to be such as philosophy wished to make thee.<br>Reverence the gods, and help men. Short is life. There is only one<br>fruit of this terrene life, a pious disposition and social acts. Do<br>everything as a disciple of Antoninus. Remember his constancy in every<br>act which was conformable to reason, and his evenness in all things,<br>and his piety, and the serenity of his countenance, and his sweetness,<br>and his disregard of empty fame, and his efforts to understand things;<br>and how he would never let anything pass without having first most<br>carefully examined it and clearly understood it; and how he bore with<br>those who blamed him unjustly without blaming them in return; how<br>he did nothing in a hurry; and how he listened not to calumnies, and<br>how exact an examiner of manners and actions he was; and not given<br>to reproach people, nor timid, nor suspicious, nor a sophist; and<br>with how little he was satisfied, such as lodging, bed, dress, food,<br>servants; and how laborious and patient; and how he was able on account<br>of his sparing diet to hold out to the evening, not even requiring<br>to relieve himself by any evacuations except at the usual hour; and<br>his firmness and uniformity in his friendships; and how he tolerated<br>freedom of speech in those who opposed his opinions; and the pleasure<br>that he had when any man showed him anything better; and how religious<br>he was without superstition. Imitate all this that thou mayest have<br>as good a conscience, when thy last hour comes, as he had.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Return to thy sober senses and call thyself back; and when thou hast<br>roused thyself from sleep and hast perceived that they were only dreams<br>which troubled thee, now in thy waking hours look at these (the things<br>about thee) as thou didst look at those (the dreams).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">I consist of a little body and a soul. Now to this little body all<br>things are indifferent, for it is not able to perceive differences.<br>But to the understanding those things only are indifferent, which<br>are not the works of its own activity. But whatever things are the<br>works of its own activity, all these are in its power. And of these<br>however only those which are done with reference to the present; for<br>as to the future and the past activities of the mind, even these are<br>for the present indifferent.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Neither the labour which the hand does nor that of the foot is contrary<br>to nature, so long as the foot does the foot&#8217;s work and the hand the<br>hand&#8217;s. So then neither to a man as a man is his labour contrary to<br>nature, so long as it does the things of a man. But if the labour<br>is not contrary to his nature, neither is it an evil to him.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How many pleasures have been enjoyed by robbers, patricides, tyrants.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dost thou not see how the handicraftsmen accommodate themselves up<br>to a certain point to those who are not skilled in their craft- nevertheless<br>they cling to the reason (the principles) of their art and do not<br>endure to depart from it? Is it not strange if the architect and the<br>physician shall have more respect to the reason (the principles) of<br>their own arts than man to his own reason, which is common to him<br>and the gods?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Asia, Europe are corners of the universe: all the sea a drop in the<br>universe; Athos a little clod of the universe: all the present time<br>is a point in eternity. All things are little, changeable, perishable.<br>All things come from thence, from that universal ruling power either<br>directly proceeding or by way of sequence. And accordingly the lion&#8217;s<br>gaping jaws, and that which is poisonous, and every harmful thing,<br>as a thorn, as mud, are after-products of the grand and beautiful.<br>Do not then imagine that they are of another kind from that which<br>thou dost venerate, but form a just opinion of the source of all.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He who has seen present things has seen all, both everything which<br>has taken place from all eternity and everything which will be for<br>time without end; for all things are of one kin and of one form.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Frequently consider the connexion of all things in the universe and<br>their relation to one another. For in a manner all things are implicated<br>with one another, and all in this way are friendly to one another;<br>for one thing comes in order after another, and this is by virtue<br>of the active movement and mutual conspiration and the unity of the<br>substance.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Adapt thyself to the things with which thy lot has been cast: and<br>the men among whom thou hast received thy portion, love them, but<br>do it truly, sincerely.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Every instrument, tool, vessel, if it does that for which it has been<br>made, is well, and yet he who made it is not there. But in the things<br>which are held together by nature there is within and there abides<br>in them the power which made them; wherefore the more is it fit to<br>reverence this power, and to think, that, if thou dost live and act<br>according to its will, everything in thee is in conformity to intelligence.<br>And thus also in the universe the things which belong to it are in<br>conformity to intelligence.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Whatever of the things which are not within thy power thou shalt suppose<br>to be good for thee or evil, it must of necessity be that, if such<br>a bad thing befall thee or the loss of such a good thing, thou wilt<br>blame the gods, and hate men too, those who are the cause of the misfortune<br>or the loss, or those who are suspected of being likely to be the<br>cause; and indeed we do much injustice, because we make a difference<br>between these things. But if we judge only those things which are<br>in our power to be good or bad, there remains no reason either for<br>finding fault with God or standing in a hostile attitude to man.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We are all working together to one end, some with knowledge and design,<br>and others without knowing what they do; as men also when they are<br>asleep, of whom it is Heraclitus, I think, who says that they are<br>labourers and co-operators in the things which take place in the universe.<br>But men co-operate after different fashions: and even those co-operate<br>abundantly, who find fault with what happens and those who try to<br>oppose it and to hinder it; for the universe had need even of such<br>men as these. It remains then for thee to understand among what kind<br>of workmen thou placest thyself; for he who rules all things will<br>certainly make a right use of thee, and he will receive thee among<br>some part of the co-operators and of those whose labours conduce to<br>one end. But be not thou such a part as the mean and ridiculous verse<br>in the play, which Chrysippus speaks of.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Does the sun undertake to do the work of the rain, or Aesculapius<br>the work of the Fruit-bearer (the earth)? And how is it with respect<br>to each of the stars, are they not different and yet they work together<br>to the same end?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If the gods have determined about me and about the things which must<br>happen to me, they have determined well, for it is not easy even to<br>imagine a deity without forethought; and as to doing me harm, why<br>should they have any desire towards that? For what advantage would<br>result to them from this or to the whole, which is the special object<br>of their providence? But if they have not determined about me individually,<br>they have certainly determined about the whole at least, and the things<br>which happen by way of sequence in this general arrangement I ought<br>to accept with pleasure and to be content with them. But if they determine<br>about nothing- which it is wicked to believe, or if we do believe<br>it, let us neither sacrifice nor pray nor swear by them nor do anything<br>else which we do as if the gods were present and lived with us- but<br>if however the gods determine about none of the things which concern<br>us, I am able to determine about myself, and I can inquire about that<br>which is useful; and that is useful to every man which is conformable<br>to his own constitution and nature. But my nature is rational and<br>social; and my city and country, so far as I am Antoninus, is Rome,<br>but so far as I am a man, it is the world. The things then which are<br>useful to these cities are alone useful to me. Whatever happens to<br>every man, this is for the interest of the universal: this might be<br>sufficient. But further thou wilt observe this also as a general truth,<br>if thou dost observe, that whatever is profitable to any man is profitable<br>also to other men. But let the word profitable be taken here in the<br>common sense as said of things of the middle kind, neither good nor<br>bad.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As it happens to thee in the amphitheatre and such places, that the<br>continual sight of the same things and the uniformity make the spectacle<br>wearisome, so it is in the whole of life; for all things above, below,<br>are the same and from the same. How long then?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Think continually that all kinds of men and of all kinds of pursuits<br>and of all nations are dead, so that thy thoughts come down even to<br>Philistion and Phoebus and Origanion. Now turn thy thoughts to the<br>other kinds of men. To that place then we must remove, where there<br>are so many great orators, and so many noble philosophers, Heraclitus,<br>Pythagoras, Socrates; so many heroes of former days, and so many generals<br>after them, and tyrants; besides these, Eudoxus, Hipparchus, Archimedes,<br>and other men of acute natural talents, great minds, lovers of labour,<br>versatile, confident, mockers even of the perishable and ephemeral<br>life of man, as Menippus and such as are like him. As to all these<br>consider that they have long been in the dust. What harm then is this<br>to them; and what to those whose names are altogether unknown? One<br>thing here is worth a great deal, to pass thy life in truth and justice,<br>with a benevolent disposition even to liars and unjust men.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When thou wishest to delight thyself, think of the virtues of those<br>who live with thee; for instance, the activity of one, and the modesty<br>of another, and the liberality of a third, and some other good quality<br>of a fourth. For nothing delights so much as the examples of the virtues,<br>when they are exhibited in the morals of those who live with us and<br>present themselves in abundance, as far as is possible. Wherefore<br>we must keep them before us.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thou art not dissatisfied, I suppose, because thou weighest only so<br>many litrae and not three hundred. Be not dissatisfied then that thou<br>must live only so many years and not more; for as thou art satisfied<br>with the amount of substance which has been assigned to thee, so be<br>content with the time.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let us try to persuade them (men). But act even against their will,<br>when the principles of justice lead that way. If however any man by<br>using force stands in thy way, betake thyself to contentment and tranquility,<br>and at the same time employ the hindrance towards the exercise of<br>some other virtue; and remember that thy attempt was with a reservation,<br>that thou didst not desire to do impossibilities. What then didst<br>thou desire?- Some such effort as this.- But thou attainest thy object,<br>if the things to which thou wast moved are accomplished.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He who loves fame considers another man&#8217;s activity to be his own good;<br>and he who loves pleasure, his own sensations; but he who has understanding,<br>considers his own acts to be his own good.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is in our power to have no opinion about a thing, and not to be<br>disturbed in our soul; for things themselves have no natural power<br>to form our judgements.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Accustom thyself to attend carefully to what is said by another, and<br>as much as it is possible, be in the speaker&#8217;s mind.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That which is not good for the swarm, neither is it good for the bee.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If sailors abused the helmsman or the sick the doctor, would they<br>listen to anybody else; or how could the helmsman secure the safety<br>of those in the ship or the doctor the health of those whom he attends?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How many together with whom I came into the world are already gone<br>out of it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To the jaundiced honey tastes bitter, and to those bitten by mad dogs<br>water causes fear; and to little children the ball is a fine thing.<br>Why then am I angry? Dost thou think that a false opinion has less<br>power than the bile in the jaundiced or the poison in him who is bitten<br>by a mad dog?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">No man will hinder thee from living according to the reason of thy<br>own nature: nothing will happen to thee contrary to the reason of<br>the universal nature.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What kind of people are those whom men wish to please, and for what<br>objects, and by what kind of acts? How soon will time cover all things,<br>and how many it has covered already.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">BOOK SEVEN<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What is badness? It is that which thou hast often seen. And on the<br>occasion of everything which happens keep this in mind, that it is<br>that which thou hast often seen. Everywhere up and down thou wilt<br>find the same things, with which the old histories are filled, those<br>of the middle ages and those of our own day; with which cities and<br>houses are filled now. There is nothing new: all things are both familiar<br>and short-lived.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How can our principles become dead, unless the impressions (thoughts)<br>which correspond to them are extinguished? But it is in thy power<br>continuously to fan these thoughts into a flame. I can have that opinion<br>about anything, which I ought to have. If I can, why am I disturbed?<br>The things which are external to my mind have no relation at all to<br>my mind.- Let this be the state of thy affects, and thou standest<br>erect. To recover thy life is in thy power. Look at things again as<br>thou didst use to look at them; for in this consists the recovery<br>of thy life.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The idle business of show, plays on the stage, flocks of sheep, herds,<br>exercises with spears, a bone cast to little dogs, a bit of bread<br>into fish-ponds, labourings of ants and burden-carrying, runnings<br>about of frightened little mice, puppets pulled by strings- all alike.<br>It is thy duty then in the midst of such things to show good humour<br>and not a proud air; to understand however that every man is worth<br>just so much as the things are worth about which he busies himself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In discourse thou must attend to what is said, and in every movement<br>thou must observe what is doing. And in the one thou shouldst see<br>immediately to what end it refers, but in the other watch carefully<br>what is the thing signified.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Is my understanding sufficient for this or not? If it is sufficient,<br>I use it for the work as an instrument given by the universal nature.<br>But if it is not sufficient, then either I retire from the work and<br>give way to him who is able to do it better, unless there be some<br>reason why I ought not to do so; or I do it as well as I can, taking<br>to help me the man who with the aid of my ruling principle can do<br>what is now fit and useful for the general good. For whatsoever either<br>by myself or with another I can do, ought to be directed to this only,<br>to that which is useful and well suited to society.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How many after being celebrated by fame have been given up to oblivion;<br>and how many who have celebrated the fame of others have long been<br>dead.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Be not ashamed to be helped; for it is thy business to do thy duty<br>like a soldier in the assault on a town. How then, if being lame thou<br>canst not mount up on the battlements alone, but with the help of<br>another it is possible?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let not future things disturb thee, for thou wilt come to them, if<br>it shall be necessary, having with thee the same reason which now<br>thou usest for present things.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">All things are implicated with one another, and the bond is holy;<br>and there is hardly anything unconnected with any other thing. For<br>things have been co-ordinated, and they combine to form the same universe<br>(order). For there is one universe made up of all things, and one<br>God who pervades all things, and one substance, and one law, one common<br>reason in all intelligent animals, and one truth; if indeed there<br>is also one perfection for all animals which are of the same stock<br>and participate in the same reason.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Everything material soon disappears in the substance of the whole;<br>and everything formal (causal) is very soon taken back into the universal<br>reason; and the memory of everything is very soon overwhelmed in time.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To the rational animal the same act is according to nature and according<br>to reason.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Be thou erect, or be made erect.<br>Just as it is with the members in those bodies which are united in<br>one, so it is with rational beings which exist separate, for they<br>have been constituted for one co-operation. And the perception of<br>this will be more apparent to thee, if thou often sayest to thyself<br>that I am a member (melos) of the system of rational beings. But if<br>(using the letter r) thou sayest that thou art a part (meros) thou<br>dost not yet love men from thy heart; beneficence does not yet delight<br>thee for its own sake; thou still doest it barely as a thing of propriety,<br>and not yet as doing good to thyself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let there fall externally what will on the parts which can feel the<br>effects of this fall. For those parts which have felt will complain,<br>if they choose. But I, unless I think that what has happened is an<br>evil, am not injured. And it is in my power not to think so.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Whatever any one does or says, I must be good, just as if the gold,<br>or the emerald, or the purple were always saying this, Whatever any<br>one does or says, I must be emerald and keep my colour.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The ruling faculty does not disturb itself; I mean, does not frighten<br>itself or cause itself pain. But if any one else can frighten or pain<br>it, let him do so. For the faculty itself will not by its own opinion<br>turn itself into such ways. Let the body itself take care, if it can,<br>that is suffer nothing, and let it speak, if it suffers. But the soul<br>itself, that which is subject to fear, to pain, which has completely<br>the power of forming an opinion about these things, will suffer nothing,<br>for it will never deviate into such a judgement. The leading principle<br>in itself wants nothing, unless it makes a want for itself; and therefore<br>it is both free from perturbation and unimpeded, if it does not disturb<br>and impede itself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Eudaemonia (happiness) is a good daemon, or a good thing. What then<br>art thou doing here, O imagination? Go away, I entreat thee by the<br>gods, as thou didst come, for I want thee not. But thou art come according<br>to thy old fashion. I am not angry with thee: only go away.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Is any man afraid of change? Why what can take place without change?<br>What then is more pleasing or more suitable to the universal nature?<br>And canst thou take a bath unless the wood undergoes a change? And<br>canst thou be nourished, unless the food undergoes a change? And can<br>anything else that is useful be accomplished without change? Dost<br>thou not see then that for thyself also to change is just the same,<br>and equally necessary for the universal nature?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Through the universal substance as through a furious torrent all bodies<br>are carried, being by their nature united with and cooperating with<br>the whole, as the parts of our body with one another. How many a Chrysippus,<br>how many a Socrates, how many an Epictetus has time already swallowed<br>up? And let the same thought occur to thee with reference to every<br>man and thing.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">One thing only troubles me, lest I should do something which the constitution<br>of man does not allow, or in the way which it does not allow, or what<br>it does not allow now.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Near is thy forgetfulness of all things; and near the forgetfulness<br>of thee by all.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is peculiar to man to love even those who do wrong. And this happens,<br>if when they do wrong it occurs to thee that they are kinsmen, and<br>that they do wrong through ignorance and unintentionally, and that<br>soon both of you will die; and above all, that the wrong-doer has<br>done thee no harm, for he has not made thy ruling faculty worse than<br>it was before.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The universal nature out of the universal substance, as if it were<br>wax, now moulds a horse, and when it has broken this up, it uses the<br>material for a tree, then for a man, then for something else; and<br>each of these things subsists for a very short time. But it is no<br>hardship for the vessel to be broken up, just as there was none in<br>its being fastened together.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A scowling look is altogether unnatural; when it is often assumed,<br>the result is that all comeliness dies away, and at last is so completely<br>extinguished that it cannot be again lighted up at all. Try to conclude<br>from this very fact that it is contrary to reason. For if even the<br>perception of doing wrong shall depart, what reason is there for living<br>any longer?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nature which governs the whole will soon change all things which thou<br>seest, and out of their substance will make other things, and again<br>other things from the substance of them, in order that the world may<br>be ever new.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When a man has done thee any wrong, immediately consider with what<br>opinion about good or evil he has done wrong. For when thou hast seen<br>this, thou wilt pity him, and wilt neither wonder nor be angry. For<br>either thou thyself thinkest the same thing to be good that he does<br>or another thing of the same kind. It is thy duty then to pardon him.<br>But if thou dost not think such things to be good or evil, thou wilt<br>more readily be well disposed to him who is in error.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Think not so much of what thou hast not as of what thou hast: but<br>of the things which thou hast select the best, and then reflect how<br>eagerly they would have been sought, if thou hadst them not. At the<br>same time however take care that thou dost not through being so pleased<br>with them accustom thyself to overvalue them, so as to be disturbed<br>if ever thou shouldst not have them.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Retire into thyself. The rational principle which rules has this nature,<br>that it is content with itself when it does what is just, and so secures<br>tranquility.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Wipe out the imagination. Stop the pulling of the strings. Confine<br>thyself to the present. Understand well what happens either to thee<br>or to another. Divide and distribute every object into the causal<br>(formal) and the material. Think of thy last hour. Let the wrong which<br>is done by a man stay there where the wrong was done.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Direct thy attention to what is said. Let thy understanding enter<br>into the things that are doing and the things which do them.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Adorn thyself with simplicity and modesty and with indifference towards<br>the things which lie between virtue and vice. Love mankind. Follow<br>God. The poet says that Law rules all.- And it is enough to remember<br>that Law rules all.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">About death: Whether it is a dispersion, or a resolution into atoms,<br>or annihilation, it is either extinction or change.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">About pain: The pain which is intolerable carries us off; but that<br>which lasts a long time is tolerable; and the mind maintains its own<br>tranquility by retiring into itself, and the ruling faculty is not<br>made worse. But the parts which are harmed by pain, let them, if they<br>can, give their opinion about it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">About fame: Look at the minds of those who seek fame, observe what<br>they are, and what kind of things they avoid, and what kind of things<br>they pursue. And consider that as the heaps of sand piled on one another<br>hide the former sands, so in life the events which go before are soon<br>covered by those which come after.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From Plato: The man who has an elevated mind and takes a view of all<br>time and of all substance, dost thou suppose it possible for him to<br>think that human life is anything great? it is not possible, he said.-<br>Such a man then will think that death also is no evil.- Certainly<br>not.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From Antisthenes: It is royal to do good and to be abused.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is a base thing for the countenance to be obedient and to regulate<br>and compose itself as the mind commands, and for the mind not to be<br>regulated and composed by itself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is not right to vex ourselves at things,<br>For they care nought about it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To the immortal gods and us give joy.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Life must be reaped like the ripe ears of corn:<br>One man is born; another dies.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If gods care not for me and for my children,<br>There is a reason for it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For the good is with me, and the just.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">No joining others in their wailing, no violent emotion.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From Plato: But I would make this man a sufficient answer, which is<br>this: Thou sayest not well, if thou thinkest that a man who is good<br>for anything at all ought to compute the hazard of life or death,<br>and should not rather look to this only in all that he does, whether<br>he is doing what is just or unjust, and the works of a good or a bad<br>man.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For thus it is, men of Athens, in truth: wherever a man has placed<br>himself thinking it the best place for him, or has been placed by<br>a commander, there in my opinion he ought to stay and to abide the<br>hazard, taking nothing into the reckoning, either death or anything<br>else, before the baseness of deserting his post.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">But, my good friend, reflect whether that which is noble and good<br>is not something different from saving and being saved; for as to<br>a man living such or such a time, at least one who is really a man,<br>consider if this is not a thing to be dismissed from the thoughts:<br>and there must be no love of life: but as to these matters a man must<br>intrust them to the deity and believe what the women say, that no<br>man can escape his destiny, the next inquiry being how he may best<br>live the time that he has to live.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Look round at the courses of the stars, as if thou wert going along<br>with them; and constantly consider the changes of the elements into<br>one another; for such thoughts purge away the filth of the terrene<br>life.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This is a fine saying of Plato: That he who is discoursing about men<br>should look also at earthly things as if he viewed them from some<br>higher place; should look at them in their assemblies, armies, agricultural<br>labours, marriages, treaties, births, deaths, noise of the courts<br>of justice, desert places, various nations of barbarians, feasts,<br>lamentations, markets, a mixture of all things and an orderly combination<br>of contraries.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consider the past; such great changes of political supremacies. Thou<br>mayest foresee also the things which will be. For they will certainly<br>be of like form, and it is not possible that they should deviate from<br>the order of the things which take place now: accordingly to have<br>contemplated human life for forty years is the same as to have contemplated<br>it for ten thousand years. For what more wilt thou see?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That which has grown from the earth to the earth,<br>But that which has sprung from heavenly seed,<br>Back to the heavenly realms returns. This is either a dissolution<br>of the mutual involution of the atoms, or a similar dispersion of<br>the unsentient elements.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">With food and drinks and cunning magic arts<br>Turning the channel&#8217;s course to &#8216;scape from death.<br>The breeze which heaven has sent<br>We must endure, and toil without complaining.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Another may be more expert in casting his opponent; but he is not<br>more social, nor more modest, nor better disciplined to meet all that<br>happens, nor more considerate with respect to the faults of his neighbours.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Where any work can be done conformably to the reason which is common<br>to gods and men, there we have nothing to fear: for where we are able<br>to get profit by means of the activity which is successful and proceeds<br>according to our constitution, there no harm is to be suspected.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Everywhere and at all times it is in thy power piously to acquiesce<br>in thy present condition, and to behave justly to those who are about<br>thee, and to exert thy skill upon thy present thoughts, that nothing<br>shall steal into them without being well examined.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Do not look around thee to discover other men&#8217;s ruling principles,<br>but look straight to this, to what nature leads thee, both the universal<br>nature through the things which happen to thee, and thy own nature<br>through the acts which must be done by thee. But every being ought<br>to do that which is according to its constitution; and all other things<br>have been constituted for the sake of rational beings, just as among<br>irrational things the inferior for the sake of the superior, but the<br>rational for the sake of one another.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The prime principle then in man&#8217;s constitution is the social. And<br>the second is not to yield to the persuasions of the body, for it<br>is the peculiar office of the rational and intelligent motion to circumscribe<br>itself, and never to be overpowered either by the motion of the senses<br>or of the appetites, for both are animal; but the intelligent motion<br>claims superiority and does not permit itself to be overpowered by<br>the others. And with good reason, for it is formed by nature to use<br>all of them. The third thing in the rational constitution is freedom<br>from error and from deception. Let then the ruling principle holding<br>fast to these things go straight on, and it has what is its own.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consider thyself to be dead, and to have completed thy life up to<br>the present time; and live according to nature the remainder which<br>is allowed thee.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Love that only which happens to thee and is spun with the thread of<br>thy destiny. For what is more suitable?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In everything which happens keep before thy eyes those to whom the<br>same things happened, and how they were vexed, and treated them as<br>strange things, and found fault with them: and now where are they?<br>Nowhere. Why then dost thou too choose to act in the same way? And<br>why dost thou not leave these agitations which are foreign to nature,<br>to those who cause them and those who are moved by them? And why art<br>thou not altogether intent upon the right way of making use of the<br>things which happen to thee? For then thou wilt use them well, and<br>they will be a material for thee to work on. Only attend to thyself,<br>and resolve to be a good man in every act which thou doest: and remember\u00e2\u20ac\u00a6<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Look within. Within is the fountain of good, and it will ever bubble<br>up, if thou wilt ever dig.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The body ought to be compact, and to show no irregularity either in<br>motion or attitude. For what the mind shows in the face by maintaining<br>in it the expression of intelligence and propriety, that ought to<br>be required also in the whole body. But all of these things should<br>be observed without affectation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The art of life is more like the wrestler&#8217;s art than the dancer&#8217;s,<br>in respect of this, that it should stand ready and firm to meet onsets<br>which are sudden and unexpected.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Constantly observe who those are whose approbation thou wishest to<br>have, and what ruling principles they possess. For then thou wilt<br>neither blame those who offend involuntarily, nor wilt thou want their<br>approbation, if thou lookest to the sources of their opinions and<br>appetites.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Every soul, the philosopher says, is involuntarily deprived of truth;<br>consequently in the same way it is deprived of justice and temperance<br>and benevolence and everything of the kind. It is most necessary to<br>bear this constantly in mind, for thus thou wilt be more gentle towards<br>all.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In every pain let this thought be present, that there is no dishonour<br>in it, nor does it make the governing intelligence worse, for it does<br>not damage the intelligence either so far as the intelligence is rational<br>or so far as it is social. Indeed in the case of most pains let this<br>remark of Epicurus aid thee, that pain is neither intolerable nor<br>everlasting, if thou bearest in mind that it has its limits, and if<br>thou addest nothing to it in imagination: and remember this too, that<br>we do not perceive that many things which are disagreeable to us are<br>the same as pain, such as excessive drowsiness, and the being scorched<br>by heat, and the having no appetite. When then thou art discontented<br>about any of these things, say to thyself, that thou art yielding<br>to pain.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Take care not to feel towards the inhuman, as they feel towards men.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How do we know if Telauges was not superior in character to Socrates?<br>For it is not enough that Socrates died a more noble death, and disputed<br>more skilfully with the sophists, and passed the night in the cold<br>with more endurance, and that when he was bid to arrest Leon of Salamis,<br>he considered it more noble to refuse, and that he walked in a swaggering<br>way in the streets- though as to this fact one may have great doubts<br>if it was true. But we ought to inquire, what kind of a soul it was<br>that Socrates possessed, and if he was able to be content with being<br>just towards men and pious towards the gods, neither idly vexed on<br>account of men&#8217;s villainy, nor yet making himself a slave to any man&#8217;s<br>ignorance, nor receiving as strange anything that fell to his share<br>out of the universal, nor enduring it as intolerable, nor allowing<br>his understanding to sympathize with the affects of the miserable<br>flesh.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nature has not so mingled the intelligence with the composition of<br>the body, as not to have allowed thee the power of circumscribing<br>thyself and of bringing under subjection to thyself all that is thy<br>own; for it is very possible to be a divine man and to be recognised<br>as such by no one. Always bear this in mind; and another thing too,<br>that very little indeed is necessary for living a happy life. And<br>because thou hast despaired of becoming a dialectician and skilled<br>in the knowledge of nature, do not for this reason renounce the hope<br>of being both free and modest and social and obedient to God.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is in thy power to live free from all compulsion in the greatest<br>tranquility of mind, even if all the world cry out against thee as<br>much as they choose, and even if wild beasts tear in pieces the members<br>of this kneaded matter which has grown around thee. For what hinders<br>the mind in the midst of all this from maintaining itself in tranquility<br>and in a just judgement of all surrounding things and in a ready use<br>of the objects which are presented to it, so that the judgement may<br>say to the thing which falls under its observation: This thou art<br>in substance (reality), though in men&#8217;s opinion thou mayest appear<br>to be of a different kind; and the use shall say to that which falls<br>under the hand: Thou art the thing that I was seeking; for to me that<br>which presents itself is always a material for virtue both rational<br>and political, and in a word, for the exercise of art, which belongs<br>to man or God. For everything which happens has a relationship either<br>to God or man, and is neither new nor difficult to handle, but usual<br>and apt matter to work on.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The perfection of moral character consists in this, in passing every<br>day as the last, and in being neither violently excited nor torpid<br>nor playing the hypocrite.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The gods who are immortal are not vexed because during so long a time<br>they must tolerate continually men such as they are and so many of<br>them bad; and besides this, they also take care of them in all ways.<br>But thou, who art destined to end so soon, art thou wearied of enduring<br>the bad, and this too when thou art one of them?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is a ridiculous thing for a man not to fly from his own badness,<br>which is indeed possible, but to fly from other men&#8217;s badness, which<br>is impossible.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Whatever the rational and political (social) faculty finds to be neither<br>intelligent nor social, it properly judges to be inferior to itself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When thou hast done a good act and another has received it, why dost<br>thou look for a third thing besides these, as fools do, either to<br>have the reputation of having done a good act or to obtain a return?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">No man is tired of receiving what is useful. But it is useful to act<br>according to nature. Do not then be tired of receiving what is useful<br>by doing it to others.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The nature of the An moved to make the universe. But now either everything<br>that takes place comes by way of consequence or continuity; or even<br>the chief things towards which the ruling power of the universe directs<br>its own movement are governed by no rational principle. If this is<br>remembered it will make thee more tranquil in many things.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">BOOK EIGHT<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This reflection also tends to the removal of the desire of empty<br>fame, that it is no longer in thy power to have lived the whole of<br>thy life, or at least thy life from thy youth upwards, like a philosopher;<br>but both to many others and to thyself it is plain that thou art far<br>from philosophy. Thou hast fallen into disorder then, so that it is<br>no longer easy for thee to get the reputation of a philosopher; and<br>thy plan of life also opposes it. If then thou hast truly seen where<br>the matter lies, throw away the thought, How thou shalt seem to others,<br>and be content if thou shalt live the rest of thy life in such wise<br>as thy nature wills. Observe then what it wills, and let nothing else<br>distract thee; for thou hast had experience of many wanderings without<br>having found happiness anywhere, not in syllogisms, nor in wealth,<br>nor in reputation, nor in enjoyment, nor anywhere. Where is it then?<br>In doing what man&#8217;s nature requires. How then shall a man do this?<br>If he has principles from which come his affects and his acts. What<br>principles? Those which relate to good and bad: the belief that there<br>is nothing good for man, which does not make him just, temperate,<br>manly, free; and that there is nothing bad, which does not do the<br>contrary to what has been mentioned.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">On the occasion of every act ask thyself, How is this with respect<br>to me? Shall I repent of it? A little time and I am dead, and all<br>is gone. What more do I seek, if what I am now doing is work of an<br>intelligent living being, and a social being, and one who is under<br>the same law with God?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Alexander and Gaius and Pompeius, what are they in comparison with<br>Diogenes and Heraclitus and Socrates? For they were acquainted with<br>things, and their causes (forms), and their matter, and the ruling<br>principles of these men were the same. But as to the others, how many<br>things had they to care for, and to how many things were they slaves?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consider that men will do the same things nevertheless, even though<br>thou shouldst burst.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This is the chief thing: Be not perturbed, for all things are according<br>to the nature of the universal; and in a little time thou wilt be<br>nobody and nowhere, like Hadrian and Augustus. In the next place having<br>fixed thy eyes steadily on thy business look at it, and at the same<br>time remembering that it is thy duty to be a good man, and what man&#8217;s<br>nature demands, do that without turning aside; and speak as it seems<br>to thee most just, only let it be with a good disposition and with<br>modesty and without hypocrisy.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The nature of the universal has this work to do, to remove to that<br>place the things which are in this, to change them, to take them away<br>hence, and to carry them there. All things are change, yet we need<br>not fear anything new. All things are familiar to us; but the distribution<br>of them still remains the same.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Every nature is contented with itself when it goes on its way well;<br>and a rational nature goes on its way well, when in its thoughts it<br>assents to nothing false or uncertain, and when it directs its movements<br>to social acts only, and when it confines its desires and aversions<br>to the things which are in its power, and when it is satisfied with<br>everything that is assigned to it by the common nature. For of this<br>common nature every particular nature is a part, as the nature of<br>the leaf is a part of the nature of the plant; except that in the<br>plant the nature of the leaf is part of a nature which has not perception<br>or reason, and is subject to be impeded; but the nature of man is<br>part of a nature which is not subject to impediments, and is intelligent<br>and just, since it gives to everything in equal portions and according<br>to its worth, times, substance, cause (form), activity, and incident.<br>But examine, not to discover that any one thing compared with any<br>other single thing is equal in all respects, but by taking all the<br>parts together of one thing and comparing them with all the parts<br>together of another.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thou hast not leisure or ability to read. But thou hast leisure or<br>ability to check arrogance: thou hast leisure to be superior to pleasure<br>and pain: thou hast leisure to be superior to love of fame, and not<br>to be vexed at stupid and ungrateful people, nay even to care for<br>them.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let no man any longer hear thee finding fault with the court life<br>or with thy own.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Repentance is a kind of self-reproof for having neglected something<br>useful; but that which is good must be something useful, and the perfect<br>good man should look after it. But no such man would ever repent of<br>having refused any sensual pleasure. Pleasure then is neither good<br>nor useful.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This thing, what is it in itself, in its own constitution? What is<br>its substance and material? And what its causal nature (or form)?<br>And what is it doing in the world? And how long does it subsist?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When thou risest from sleep with reluctance, remember that it is according<br>to thy constitution and according to human nature to perform social<br>acts, but sleeping is common also to irrational animals. But that<br>which is according to each individual&#8217;s nature is also more peculiarly<br>its own, and more suitable to its nature, and indeed also more agreeable.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Constantly and, if it be possible, on the occasion of every impression<br>on the soul, apply to it the principles of Physic, of Ethic, and of<br>Dialectic.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Whatever man thou meetest with, immediately say to thyself: What opinions<br>has this man about good and bad? For if with respect to pleasure and<br>pain and the causes of each, and with respect to fame and ignominy,<br>death and life, he has such and such opinions, it will seem nothing<br>wonderful or strange to me, if he does such and such things; and I<br>shall bear in mind that he is compelled to do so.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Remember that as it is a shame to be surprised if the fig-tree produces<br>figs, so it is to be surprised if the world produces such and such<br>things of which it is productive; and for the physician and the helmsman<br>it is a shame to be surprised, if a man has a fever, or if the wind<br>is unfavourable.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Remember that to change thy opinion and to follow him who corrects<br>thy error is as consistent with freedom as it is to persist in thy<br>error. For it is thy own, the activity which is exerted according<br>to thy own movement and judgement, and indeed according to thy own<br>understanding too.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If a thing is in thy own power, why dost thou do it? But if it is<br>in the power of another, whom dost thou blame? The atoms (chance)<br>or the gods? Both are foolish. Thou must blame nobody. For if thou<br>canst, correct that which is the cause; but if thou canst not do this,<br>correct at least the thing itself; but if thou canst not do even this,<br>of what use is it to thee to find fault? For nothing should be done<br>without a purpose.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That which has died falls not out of the universe. If it stays here,<br>it also changes here, and is dissolved into its proper parts, which<br>are elements of the universe and of thyself. And these too change,<br>and they murmur not.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Everything exists for some end, a horse, a vine. Why dost thou wonder?<br>Even the sun will say, I am for some purpose, and the rest of the<br>gods will say the same. For what purpose then art thou? to enjoy pleasure?<br>See if common sense allows this.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nature has had regard in everything no less to the end than to the<br>beginning and the continuance, just like the man who throws up a ball.<br>What good is it then for the ball to be thrown up, or harm for it<br>to come down, or even to have fallen? And what good is it to the bubble<br>while it holds together, or what harm when it is burst? The same may<br>be said of a light also.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Turn it (the body) inside out, and see what kind of thing it is; and<br>when it has grown old, what kind of thing it becomes, and when it<br>is diseased.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Short-lived are both the praiser and the praised, and the rememberer<br>and the remembered: and all this in a nook of this part of the world;<br>and not even here do all agree, no, not any one with himself: and<br>the whole earth too is a point.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Attend to the matter which is before thee, whether it is an opinion<br>or an act or a word.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thou sufferest this justly: for thou choosest rather to become good<br>to-morrow than to be good to-day.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Am I doing anything? I do it with reference to the good of mankind.<br>Does anything happen to me? I receive it and refer it to the gods,<br>and the source of all things, from which all that happens is derived.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Such as bathing appears to thee- oil, sweat, dirt, filthy water, all<br>things disgusting- so is every part of life and everything.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Lucilla saw Verus die, and then Lucilla died. Secunda saw Maximus<br>die, and then Secunda died. Epitynchanus saw Diotimus die, and Epitynchanus<br>died. Antoninus saw Faustina die, and then Antoninus died. Such is<br>everything. Celer saw Hadrian die, and then Celer died. And those<br>sharp-witted men, either seers or men inflated with pride, where are<br>they? For instance the sharp-witted men, Charax and Demetrius the<br>Platonist and Eudaemon, and any one else like them. All ephemeral,<br>dead long ago. Some indeed have not been remembered even for a short<br>time, and others have become the heroes of fables, and again others<br>have disappeared even from fables. Remember this then, that this little<br>compound, thyself, must either be dissolved, or thy poor breath must<br>be extinguished, or be removed and placed elsewhere.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is satisfaction to a man to do the proper works of a man. Now it<br>is a proper work of a man to be benevolent to his own kind, to despise<br>the movements of the senses, to form a just judgement of plausible<br>appearances, and to take a survey of the nature of the universe and<br>of the things which happen in it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There are three relations between thee and other things: the one to<br>the body which surrounds thee; the second to the divine cause from<br>which all things come to all; and the third to those who live with<br>thee.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Pain is either an evil to the body- then let the body say what it<br>thinks of it- or to the soul; but it is in the power of the soul to<br>maintain its own serenity and tranquility, and not to think that pain<br>is an evil. For every judgement and movement and desire and aversion<br>is within, and no evil ascends so high.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Wipe out thy imaginations by often saying to thyself: now it is in<br>my power to let no badness be in this soul, nor desire nor any perturbation<br>at all; but looking at all things I see what is their nature, and<br>I use each according to its value.- Remember this power which thou<br>hast from nature.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Speak both in the senate and to every man, whoever he may be, appropriately,<br>not with any affectation: use plain discourse.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Augustus&#8217; court, wife, daughter, descendants, ancestors, sister, Agrippa,<br>kinsmen, intimates, friends, Areius, Maecenas, physicians and sacrificing<br>priests- the whole court is dead. Then turn to the rest, not considering<br>the death of a single man, but of a whole race, as of the Pompeii;<br>and that which is inscribed on the tombs- The last of his race. Then<br>consider what trouble those before them have had that they might leave<br>a successor; and then, that of necessity some one must be the last.<br>Again here consider the death of a whole race.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is thy duty to order thy life well in every single act; and if<br>every act does its duty, as far as is possible, be content; and no<br>one is able to hinder thee so that each act shall not do its duty.-<br>But something external will stand in the way.- Nothing will stand<br>in the way of thy acting justly and soberly and considerately.- But<br>perhaps some other active power will be hindered.- Well, but by acquiescing<br>in the hindrance and by being content to transfer thy efforts to that<br>which is allowed, another opportunity of action is immediately put<br>before thee in place of that which was hindered, and one which will<br>adapt itself to this ordering of which we are speaking.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Receive wealth or prosperity without arrogance; and be ready to let<br>it go.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If thou didst ever see a hand cut off, or a foot, or a head, lying<br>anywhere apart from the rest of the body, such does a man make himself,<br>as far as he can, who is not content with what happens, and separates<br>himself from others, or does anything unsocial. Suppose that thou<br>hast detached thyself from the natural unity- for thou wast made by<br>nature a part, but now thou hast cut thyself off- yet here there is<br>this beautiful provision, that it is in thy power again to unite thyself.<br>God has allowed this to no other part, after it has been separated<br>and cut asunder, to come together again. But consider the kindness<br>by which he has distinguished man, for he has put it in his power<br>not to be separated at all from the universal; and when he has been<br>separated, he has allowed him to return and to be united and to resume<br>his place as a part.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As the nature of the universal has given to every rational being all<br>the other powers that it has, so we have received from it this power<br>also. For as the universal nature converts and fixes in its predestined<br>place everything which stands in the way and opposes it, and makes<br>such things a part of itself, so also the rational animal is able<br>to make every hindrance its own material, and to use it for such purposes<br>as it may have designed.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Do not disturb thyself by thinking of the whole of thy life. Let not<br>thy thoughts at once embrace all the various troubles which thou mayest<br>expect to befall thee: but on every occasion ask thyself, What is<br>there in this which is intolerable and past bearing? For thou wilt<br>be ashamed to confess. In the next place remember that neither the<br>future nor the past pains thee, but only the present. But this is<br>reduced to a very little, if thou only circumscribest it, and chidest<br>thy mind, if it is unable to hold out against even this.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Does Panthea or Pergamus now sit by the tomb of Verus? Does Chaurias<br>or Diotimus sit by the tomb of Hadrian? That would be ridiculous.<br>Well, suppose they did sit there, would the dead be conscious of it?<br>And if the dead were conscious, would they be pleased? And if they<br>were pleased, would that make them immortal? Was it not in the order<br>of destiny that these persons too should first become old women and<br>old men and then die? What then would those do after these were dead?<br>All this is foul smell and blood in a bag.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If thou canst see sharp, look and judge wisely, says the philosopher.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the constitution of the rational animal I see no virtue which is<br>opposed to justice; but I see a virtue which is opposed to love of<br>pleasure, and that is temperance.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If thou takest away thy opinion about that which appears to give thee<br>pain, thou thyself standest in perfect security.- Who is this self?-<br>The reason.- But I am not reason.- Be it so. Let then the reason itself<br>not trouble itself. But if any other part of thee suffers, let it<br>have its own opinion about itself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hindrance to the perceptions of sense is an evil to the animal nature.<br>Hindrance to the movements (desires) is equally an evil to the animal<br>nature. And something else also is equally an impediment and an evil<br>to the constitution of plants. So then that which is a hindrance to<br>the intelligence is an evil to the intelligent nature. Apply all these<br>things then to thyself. Does pain or sensuous pleasure affect thee?<br>The senses will look to that.- Has any obstacle opposed thee in thy<br>efforts towards an object? if indeed thou wast making this effort<br>absolutely (unconditionally, or without any reservation), certainly<br>this obstacle is an evil to thee considered as a rational animal.<br>But if thou takest into consideration the usual course of things,<br>thou hast not yet been injured nor even impeded. The things however<br>which are proper to the understanding no other man is used to impede,<br>for neither fire, nor iron, nor tyrant, nor abuse, touches it in any<br>way. When it has been made a sphere, it continues a sphere.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is not fit that I should give myself pain, for I have never intentionally<br>given pain even to another.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Different things delight different people. But it is my delight to<br>keep the ruling faculty sound without turning away either from any<br>man or from any of the things which happen to men, but looking at<br>and receiving all with welcome eyes and using everything according<br>to its value.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">See that thou secure this present time to thyself: for those who rather<br>pursue posthumous fame do consider that the men of after time will<br>be exactly such as these whom they cannot bear now; and both are mortal.<br>And what is it in any way to thee if these men of after time utter<br>this or that sound, or have this or that opinion about thee?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Take me and cast me where thou wilt; for there I shall keep my divine<br>part tranquil, that is, content, if it can feel and act conformably<br>to its proper constitution. Is this change of place sufficient reason<br>why my soul should be unhappy and worse than it was, depressed, expanded,<br>shrinking, affrighted? And what wilt thou find which is sufficient<br>reason for this?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nothing can happen to any man which is not a human accident, nor to<br>an ox which is not according to the nature of an ox, nor to a vine<br>which is not according to the nature of a vine, nor to a stone which<br>is not proper to a stone. If then there happens to each thing both<br>what is usual and natural, why shouldst thou complain? For the common<br>nature brings nothing which may not be borne by thee.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If thou art pained by any external thing, it is not this thing that<br>disturbs thee, but thy own judgement about it. And it is in thy power<br>to wipe out this judgement now. But if anything in thy own disposition<br>gives thee pain, who hinders thee from correcting thy opinion? And<br>even if thou art pained because thou art not doing some particular<br>thing which seems to thee to be right, why dost thou not rather act<br>than complain?- But some insuperable obstacle is in the way?- Do not<br>be grieved then, for the cause of its not being done depends not on<br>thee.- But it is not worth while to live if this cannot be done.-<br>Take thy departure then from life contentedly, just as he dies who<br>is in full activity, and well pleased too with the things which are<br>obstacles.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Remember that the ruling faculty is invincible, when self-collected<br>it is satisfied with itself, if it does nothing which it does not<br>choose to do, even if it resist from mere obstinacy. What then will<br>it be when it forms a judgement about anything aided by reason and<br>deliberately? Therefore the mind which is free from passions is a<br>citadel, for man has nothing more secure to which he can fly for,<br>refuge and for the future be inexpugnable. He then who has not seen<br>this is an ignorant man; but he who has seen it and does not fly to<br>this refuge is unhappy.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Say nothing more to thyself than what the first appearances report.<br>Suppose that it has been reported to thee that a certain person speaks<br>ill of thee. This has been reported; but that thou hast been injured,<br>that has not been reported. I see that my child is sick. I do see;<br>but that he is in danger, I do not see. Thus then always abide by<br>the first appearances, and add nothing thyself from within, and then<br>nothing happens to thee. Or rather add something, like a man who knows<br>everything that happens in the world.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A cucumber is bitter.- Throw it away.- There are briars in the road.-<br>Turn aside from them.- This is enough. Do not add, And why were such<br>things made in the world? For thou wilt be ridiculed by a man who<br>is acquainted with nature, as thou wouldst be ridiculed by a carpenter<br>and shoemaker if thou didst find fault because thou seest in their<br>workshop shavings and cuttings from the things which they make. And<br>yet they have places into which they can throw these shavings and<br>cuttings, and the universal nature has no external space; but the<br>wondrous part of her art is that though she has circumscribed herself,<br>everything within her which appears to decay and to grow old and to<br>be useless she changes into herself, and again makes other new things<br>from these very same, so that she requires neither substance from<br>without nor wants a place into which she may cast that which decays.<br>She is content then with her own space, and her own matter and her<br>own art.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Neither in thy actions be sluggish nor in thy conversation without<br>method, nor wandering in thy thoughts, nor let there be in thy soul<br>inward contention nor external effusion, nor in life be so busy as<br>to have no leisure.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Suppose that men kill thee, cut thee in pieces, curse thee. What then<br>can these things do to prevent thy mind from remaining pure, wise,<br>sober, just? For instance, if a man should stand by a limpid pure<br>spring, and curse it, the spring never ceases sending up potable water;<br>and if he should cast clay into it or filth, it will speedily disperse<br>them and wash them out, and will not be at all polluted. How then<br>shalt thou possess a perpetual fountain and not a mere well? By forming<br>thyself hourly to freedom conjoined with contentment, simplicity and<br>modesty.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He who does not know what the world is, does not know where he is.<br>And he who does not know for what purpose the world exists, does not<br>know who he is, nor what the world is. But he who has failed in any<br>one of these things could not even say for what purpose he exists<br>himself. What then dost thou think of him who avoids or seeks the<br>praise of those who applaud, of men who know not either where they<br>are or who they are?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dost thou wish to be praised by a man who curses himself thrice every<br>hour? Wouldst thou wish to please a man who does not please himself?<br>Does a man please himself who repents of nearly everything that he<br>does?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">No longer let thy breathing only act in concert with the air which<br>surrounds thee, but let thy intelligence also now be in harmony with<br>the intelligence which embraces all things. For the intelligent power<br>is no less diffused in all parts and pervades all things for him who<br>is willing to draw it to him than the aerial power for him who is<br>able to respire it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Generally, wickedness does no harm at all to the universe; and particularly,<br>the wickedness of one man does no harm to another. It is only harmful<br>to him who has it in his power to be released from it, as soon as<br>he shall choose.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To my own free will the free will of my neighbour is just as indifferent<br>as his poor breath and flesh. For though we are made especially for<br>the sake of one another, still the ruling power of each of us has<br>its own office, for otherwise my neighbour&#8217;s wickedness would be my<br>harm, which God has not willed in order that my unhappiness may not<br>depend on another.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The sun appears to be poured down, and in all directions indeed it<br>is diffused, yet it is not effused. For this diffusion is extension:<br>Accordingly its rays are called Extensions [aktines] because they<br>are extended [apo tou ekteinesthai]. But one may judge what kind of<br>a thing a ray is, if he looks at the sun&#8217;s light passing through a<br>narrow opening into a darkened room, for it is extended in a right<br>line, and as it were is divided when it meets with any solid body<br>which stands in the way and intercepts the air beyond; but there the<br>light remains fixed and does not glide or fall off. Such then ought<br>to be the out-pouring and diffusion of the understanding, and it should<br>in no way be an effusion, but an extension, and it should make no<br>violent or impetuous collision with the obstacles which are in its<br>way; nor yet fall down, but be fixed and enlighten that which receives<br>it. For a body will deprive itself of the illumination, if it does<br>not admit it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He who fears death either fears the loss of sensation or a different<br>kind of sensation. But if thou shalt have no sensation, neither wilt<br>thou feel any harm; and if thou shalt acquire another kind of sensation,<br>thou wilt be a different kind of living being and thou wilt not cease<br>to live.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Men exist for the sake of one another. Teach them then or bear with<br>them.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In one way an arrow moves, in another way the mind. The mind indeed,<br>both when it exercises caution and when it is employed about inquiry,<br>moves straight onward not the less, and to its object.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Enter into every man&#8217;s ruling faculty; and also let every other man<br>enter into thine.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">BOOK NINE<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He ho acts unjustly acts impiously. For since the universal nature<br>has made rational animals for the sake of one another to help one<br>another according to their deserts, but in no way to injure one another,<br>he who transgresses her will, is clearly guilty of impiety towards<br>the highest divinity. And he too who lies is guilty of impiety to<br>the same divinity; for the universal nature is the nature of things<br>that are; and things that are have a relation to all things that come<br>into existence. And further, this universal nature is named truth,<br>and is the prime cause of all things that are true. He then who lies<br>intentionally is guilty of impiety inasmuch as he acts unjustly by<br>deceiving; and he also who lies unintentionally, inasmuch as he is<br>at variance with the universal nature, and inasmuch as he disturbs<br>the order by fighting against the nature of the world; for he fights<br>against it, who is moved of himself to that which is contrary to truth,<br>for he had received powers from nature through the neglect of which<br>he is not able now to distinguish falsehood from truth. And indeed<br>he who pursues pleasure as good, and avoids pain as evil, is guilty<br>of impiety. For of necessity such a man must often find fault with<br>the universal nature, alleging that it assigns things to the bad and<br>the good contrary to their deserts, because frequently the bad are<br>in the enjoyment of pleasure and possess the things which procure<br>pleasure, but the good have pain for their share and the things which<br>cause pain. And further, he who is afraid of pain will sometimes also<br>be afraid of some of the things which will happen in the world, and<br>even this is impiety. And he who pursues pleasure will not abstain<br>from injustice, and this is plainly impiety. Now with respect to the<br>things towards which the universal nature is equally affected- for<br>it would not have made both, unless it was equally affected towards<br>both- towards these they who wish to follow nature should be of the<br>same mind with it, and equally affected. With respect to pain, then,<br>and pleasure, or death and life, or honour and dishonour, which the<br>universal nature employs equally, whoever is not equally affected<br>is manifestly acting impiously. And I say that the universal nature<br>employs them equally, instead of saying that they happen alike to<br>those who are produced in continuous series and to those who come<br>after them by virtue of a certain original movement of Providence,<br>according to which it moved from a certain beginning to this ordering<br>of things, having conceived certain principles of the things which<br>were to be, and having determined powers productive of beings and<br>of changes and of such like successions.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It would be a man&#8217;s happiest lot to depart from mankind without having<br>had any taste of lying and hypocrisy and luxury and pride. However<br>to breathe out one&#8217;s life when a man has had enough of these things<br>is the next best voyage, as the saying is. Hast thou determined to<br>abide with vice, and has not experience yet induced thee to fly from<br>this pestilence? For the destruction of the understanding is a pestilence,<br>much more indeed than any such corruption and change of this atmosphere<br>which surrounds us. For this corruption is a pestilence of animals<br>so far as they are animals; but the other is a pestilence of men so<br>far as they are men.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Do not despise death, but be well content with it, since this too<br>is one of those things which nature wills. For such as it is to be<br>young and to grow old, and to increase and to reach maturity, and<br>to have teeth and beard and grey hairs, and to beget, and to be pregnant<br>and to bring forth, and all the other natural operations which the<br>seasons of thy life bring, such also is dissolution. This, then, is<br>consistent with the character of a reflecting man, to be neither careless<br>nor impatient nor contemptuous with respect to death, but to wait<br>for it as one of the operations of nature. As thou now waitest for<br>the time when the child shall come out of thy wife&#8217;s womb, so be ready<br>for the time when thy soul shall fall out of this envelope. But if<br>thou requirest also a vulgar kind of comfort which shall reach thy<br>heart, thou wilt be made best reconciled to death by observing the<br>objects from which thou art going to be removed, and the morals of<br>those with whom thy soul will no longer be mingled. For it is no way<br>right to be offended with men, but it is thy duty to care for them<br>and to bear with them gently; and yet to remember that thy departure<br>will be not from men who have the same principles as thyself. For<br>this is the only thing, if there be any, which could draw us the contrary<br>way and attach us to life, to be permitted to live with those who<br>have the same principles as ourselves. But now thou seest how great<br>is the trouble arising from the discordance of those who live together,<br>so that thou mayest say, Come quick, O death, lest perchance I, too,<br>should forget myself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He who does wrong does wrong against himself. He who acts unjustly<br>acts unjustly to himself, because he makes himself bad.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He often acts unjustly who does not do a certain thing; not only he<br>who does a certain thing.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thy present opinion founded on understanding, and thy present conduct<br>directed to social good, and thy present disposition of contentment<br>with everything which happens- that is enough.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Wipe out imagination: check desire: extinguish appetite: keep the<br>ruling faculty in its own power.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Among the animals which have not reason one life is distributed; but<br>among reasonable animals one intelligent soul is distributed: just<br>as there is one earth of all things which are of an earthy nature,<br>and we see by one light, and breathe one air, all of us that have<br>the faculty of vision and all that have life.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">All things which participate in anything which is common to them all<br>move towards that which is of the same kind with themselves. Everything<br>which is earthy turns towards the earth, everything which is liquid<br>flows together, and everything which is of an aerial kind does the<br>same, so that they require something to keep them asunder, and the<br>application of force. Fire indeed moves upwards on account of the<br>elemental fire, but it is so ready to be kindled together with all<br>the fire which is here, that even every substance which is somewhat<br>dry, is easily ignited, because there is less mingled with it of that<br>which is a hindrance to ignition. Accordingly then everything also<br>which participates in the common intelligent nature moves in like<br>manner towards that which is of the same kind with itself, or moves<br>even more. For so much as it is superior in comparison with all other<br>things, in the same degree also is it more ready to mingle with and<br>to be fused with that which is akin to it. Accordingly among animals<br>devoid of reason we find swarms of bees, and herds of cattle, and<br>the nurture of young birds, and in a manner, loves; for even in animals<br>there are souls, and that power which brings them together is seen<br>to exert itself in the superior degree, and in such a way as never<br>has been observed in plants nor in stones nor in trees. But in rational<br>animals there are political communities and friendships, and families<br>and meetings of people; and in wars, treaties and armistices. But<br>in the things which are still superior, even though they are separated<br>from one another, unity in a manner exists, as in the stars. Thus<br>the ascent to the higher degree is able to produce a sympathy even<br>in things which are separated. See, then, what now takes place. For<br>only intelligent animals have now forgotten this mutual desire and<br>inclination, and in them alone the property of flowing together is<br>not seen. But still though men strive to avoid this union, they are<br>caught and held by it, for their nature is too strong for them; and<br>thou wilt see what I say, if thou only observest. Sooner, then, will<br>one find anything earthy which comes in contact with no earthy thing<br>than a man altogether separated from other men.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Both man and God and the universe produce fruit; at the proper seasons<br>each produces it. But if usage has especially fixed these terms to<br>the vine and like things, this is nothing. Reason produces fruit both<br>for all and for itself, and there are produced from it other things<br>of the same kind as reason itself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If thou art able, correct by teaching those who do wrong; but if thou<br>canst not, remember that indulgence is given to thee for this purpose.<br>And the gods, too, are indulgent to such persons; and for some purposes<br>they even help them to get health, wealth, reputation; so kind they<br>are. And it is in thy power also; or say, who hinders thee?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Labour not as one who is wretched, nor yet as one who would be pitied<br>or admired: but direct thy will to one thing only, to put thyself<br>in motion and to check thyself, as the social reason requires.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To-day I have got out of all trouble, or rather I have cast out all<br>trouble, for it was not outside, but within and in my opinions.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">All things are the same, familiar in experience, and ephemeral in<br>time, and worthless in the matter. Everything now is just as it was<br>in the time of those whom we have buried.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Things stand outside of us, themselves by themselves, neither knowing<br>aught of themselves, nor expressing any judgement. What is it, then,<br>which does judge about them? The ruling faculty.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Not in passivity, but in activity lie the evil and the good of the<br>rational social animal, just as his virtue and his vice lie not in<br>passivity, but in activity.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For the stone which has been thrown up it is no evil to come down,<br>nor indeed any good to have been carried up.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Penetrate inwards into men&#8217;s leading principles, and thou wilt see<br>what judges thou art afraid of, and what kind of judges they are of<br>themselves.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">All things are changing: and thou thyself art in continuous mutation<br>and in a manner in continuous destruction, and the whole universe<br>too.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is thy duty to leave another man&#8217;s wrongful act there where it<br>is.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Termination of activity, cessation from movement and opinion, and<br>in a sense their death, is no evil. Turn thy thoughts now to the consideration<br>of thy life, thy life as a child, as a youth, thy manhood, thy old<br>age, for in these also every change was a death. Is this anything<br>to fear? Turn thy thoughts now to thy life under thy grandfather,<br>then to thy life under thy mother, then to thy life under thy father;<br>and as thou findest many other differences and changes and terminations,<br>ask thyself, Is this anything to fear? In like manner, then, neither<br>are the termination and cessation and change of thy whole life a thing<br>to be afraid of.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hasten to examine thy own ruling faculty and that of the universe<br>and that of thy neighbour: thy own that thou mayest make it just:<br>and that of the universe, that thou mayest remember of what thou art<br>a part; and that of thy neighbour, that thou mayest know whether he<br>has acted ignorantly or with knowledge, and that thou mayest also<br>consider that his ruling faculty is akin to thine.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As thou thyself art a component part of a social system, so let every<br>act of thine be a component part of social life. Whatever act of thine<br>then has no reference either immediately or remotely to a social end,<br>this tears asunder thy life, and does not allow it to be one, and<br>it is of the nature of a mutiny, just as when in a popular assembly<br>a man acting by himself stands apart from the general agreement.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Quarrels of little children and their sports, and poor spirits carrying<br>about dead bodies, such is everything; and so what is exhibited in<br>the representation of the mansions of the dead strikes our eyes more<br>clearly.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Examine into the quality of the form of an object, and detach it altogether<br>from its material part, and then contemplate it; then determine the<br>time, the longest which a thing of this peculiar form is naturally<br>made to endure.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thou hast endured infinite troubles through not being contented with<br>thy ruling faculty, when it does the things which it is constituted<br>by nature to do. But enough of this.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When another blames thee or hates thee, or when men say about thee<br>anything injurious, approach their poor souls, penetrate within, and<br>see what kind of men they are. Thou wilt discover that there is no<br>reason to take any trouble that these men may have this or that opinion<br>about thee. However thou must be well disposed towards them, for by<br>nature they are friends. And the gods too aid them in all ways, by<br>dreams, by signs, towards the attainment of those things on which<br>they set a value.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The periodic movements of the universe are the same, up and down from<br>age to age. And either the universal intelligence puts itself in motion<br>for every separate effect, and if this is so, be thou content with<br>that which is the result of its activity; or it puts itself in motion<br>once, and everything else comes by way of sequence in a manner; or<br>indivisible elements are the origin of all things.- In a word, if<br>there is a god, all is well; and if chance rules, do not thou also<br>be governed by it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Soon will the earth cover us all: then the earth, too, will change,<br>and the things also which result from change will continue to change<br>for ever, and these again for ever. For if a man reflects on the changes<br>and transformations which follow one another like wave after wave<br>and their rapidity, he will despise everything which is perishable.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The universal cause is like a winter torrent: it carries everything<br>along with it. But how worthless are all these poor people who are<br>engaged in matters political, and, as they suppose, are playing the<br>philosopher! All drivellers. Well then, man: do what nature now requires.<br>Set thyself in motion, if it is in thy power, and do not look about<br>thee to see if any one will observe it; nor yet expect Plato&#8217;s Republic:<br>but be content if the smallest thing goes on well, and consider such<br>an event to be no small matter. For who can change men&#8217;s opinions?<br>And without a change of opinions what else is there than the slavery<br>of men who groan while they pretend to obey? Come now and tell me<br>of Alexander and Philip and Demetrius of Phalerum. They themselves<br>shall judge whether they discovered what the common nature required,<br>and trained themselves accordingly. But if they acted like tragedy<br>heroes, no one has condemned me to imitate them. Simple and modest<br>is the work of philosophy. Draw me not aside to indolence and pride.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Look down from above on the countless herds of men and their countless<br>solemnities, and the infinitely varied voyagings in storms and calms,<br>and the differences among those who are born, who live together, and<br>die. And consider, too, the life lived by others in olden time, and<br>the life of those who will live after thee, and the life now lived<br>among barbarous nations, and how many know not even thy name, and<br>how many will soon forget it, and how they who perhaps now are praising<br>thee will very soon blame thee, and that neither a posthumous name<br>is of any value, nor reputation, nor anything else.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let there be freedom from perturbations with respect to the things<br>which come from the external cause; and let there be justice in the<br>things done by virtue of the internal cause, that is, let there be<br>movement and action terminating in this, in social acts, for this<br>is according to thy nature.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thou canst remove out of the way many useless things among those which<br>disturb thee, for they lie entirely in thy opinion; and thou wilt<br>then gain for thyself ample space by comprehending the whole universe<br>in thy mind, and by contemplating the eternity of time, and observing<br>the rapid change of every several thing, how short is the time from<br>birth to dissolution, and the illimitable time before birth as well<br>as the equally boundless time after dissolution.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">All that thou seest will quickly perish, and those who have been spectators<br>of its dissolution will very soon perish too. And he who dies at the<br>extremest old age will be brought into the same condition with him<br>who died prematurely.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What are these men&#8217;s leading principles, and about what kind of things<br>are they busy, and for what kind of reasons do they love and honour?<br>Imagine that thou seest their poor souls laid bare. When they think<br>that they do harm by their blame or good by their praise, what an<br>idea!<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Loss is nothing else than change. But the universal nature delights<br>in change, and in obedience to her all things are now done well, and<br>from eternity have been done in like form, and will be such to time<br>without end. What, then, dost thou say? That all things have been<br>and all things always will be bad, and that no power has ever been<br>found in so many gods to rectify these things, but the world has been<br>condemned to be found in never ceasing evil?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The rottenness of the matter which is the foundation of everything!<br>Water, dust, bones, filth: or again, marble rocks, the callosities<br>of the earth; and gold and silver, the sediments; and garments, only<br>bits of hair; and purple dye, blood; and everything else is of the<br>same kind. And that which is of the nature of breath is also another<br>thing of the same kind, changing from this to that.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Enough of this wretched life and murmuring and apish tricks. Why art<br>thou disturbed? What is there new in this? What unsettles thee? Is<br>it the form of the thing? Look at it. Or is it the matter? Look at<br>it. But besides these there is nothing. Towards the gods, then, now<br>become at last more simple and better. It is the same whether we examine<br>these things for a hundred years or three.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If any man has done wrong, the harm is his own. But perhaps he has<br>not done wrong.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Either all things proceed from one intelligent source and come together<br>as in one body, and the part ought not to find fault with what is<br>done for the benefit of the whole; or there are only atoms, and nothing<br>else than mixture and dispersion. Why, then, art thou disturbed? Say<br>to the ruling faculty, Art thou dead, art thou corrupted, art thou<br>playing the hypocrite, art thou become a beast, dost thou herd and<br>feed with the rest?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Either the gods have no power or they have power. If, then, they have<br>no power, why dost thou pray to them? But if they have power, why<br>dost thou not pray for them to give thee the faculty of not fearing<br>any of the things which thou fearest, or of not desiring any of the<br>things which thou desirest, or not being pained at anything, rather<br>than pray that any of these things should not happen or happen? for<br>certainly if they can co-operate with men, they can co-operate for<br>these purposes. But perhaps thou wilt say, the gods have placed them<br>in thy power. Well, then, is it not better to use what is in thy power<br>like a free man than to desire in a slavish and abject way what is<br>not in thy power? And who has told thee that the gods do not aid us<br>even in the things which are in our power? Begin, then, to pray for<br>such things, and thou wilt see. One man prays thus: How shall I be<br>able to lie with that woman? Do thou pray thus: How shall I not desire<br>to lie with her? Another prays thus: How shall I be released from<br>this? Another prays: How shall I not desire to be released? Another<br>thus: How shall I not lose my little son? Thou thus: How shall I not<br>be afraid to lose him? In fine, turn thy prayers this way, and see<br>what comes.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Epicurus says, In my sickness my conversation was not about my bodily<br>sufferings, nor, says he, did I talk on such subjects to those who<br>visited me; but I continued to discourse on the nature of things as<br>before, keeping to this main point, how the mind, while participating<br>in such movements as go on in the poor flesh, shall be free from perturbations<br>and maintain its proper good. Nor did I, he says, give the physicians<br>an opportunity of putting on solemn looks, as if they were doing something<br>great, but my life went on well and happily. Do, then, the same that<br>he did both in sickness, if thou art sick, and in any other circumstances;<br>for never to desert philosophy in any events that may befall us, nor<br>to hold trifling talk either with an ignorant man or with one unacquainted<br>with nature, is a principle of all schools of philosophy; but to be<br>intent only on that which thou art now doing and on the instrument<br>by which thou doest it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When thou art offended with any man&#8217;s shameless conduct, immediately<br>ask thyself, Is it possible, then, that shameless men should not be<br>in the world? It is not possible. Do not, then, require what is impossible.<br>For this man also is one of those shameless men who must of necessity<br>be in the world. Let the same considerations be present to thy mind<br>in the case of the knave, and the faithless man, and of every man<br>who does wrong in any way. For at the same time that thou dost remind<br>thyself that it is impossible that such kind of men should not exist,<br>thou wilt become more kindly disposed towards every one individually.<br>It is useful to perceive this, too, immediately when the occasion<br>arises, what virtue nature has given to man to oppose to every wrongful<br>act. For she has given to man, as an antidote against the stupid man,<br>mildness, and against another kind of man some other power. And in<br>all cases it is possible for thee to correct by teaching the man who<br>is gone astray; for every man who errs misses his object and is gone<br>astray. Besides wherein hast thou been injured? For thou wilt find<br>that no one among those against whom thou art irritated has done anything<br>by which thy mind could be made worse; but that which is evil to thee<br>and harmful has its foundation only in the mind. And what harm is<br>done or what is there strange, if the man who has not been instructed<br>does the acts of an uninstructed man? Consider whether thou shouldst<br>not rather blame thyself, because thou didst not expect such a man<br>to err in such a way. For thou hadst means given thee by thy reason<br>to suppose that it was likely that he would commit this error, and<br>yet thou hast forgotten and art amazed that he has erred. But most<br>of all when thou blamest a man as faithless or ungrateful, turn to<br>thyself. For the fault is manifestly thy own, whether thou didst trust<br>that a man who had such a disposition would keep his promise, or when<br>conferring thy kindness thou didst not confer it absolutely, nor yet<br>in such way as to have received from thy very act all the profit.<br>For what more dost thou want when thou hast done a man a service?<br>Art thou not content that thou hast done something conformable to<br>thy nature, and dost thou seek to be paid for it? Just as if the eye<br>demanded a recompense for seeing, or the feet for walking. For as<br>these members are formed for a particular purpose, and by working<br>according to their several constitutions obtain what is their own;<br>so also as man is formed by nature to acts of benevolence, when he<br>has done anything benevolent or in any other way conducive to the<br>common interest, he has acted conformably to his constitution, and<br>he gets what is his own.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">BOOK TEN<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Wilt thou, then, my soul, never be good and simple and one and naked,<br>more manifest than the body which surrounds thee? Wilt thou never<br>enjoy an affectionate and contented disposition? Wilt thou never be<br>full and without a want of any kind, longing for nothing more, nor<br>desiring anything, either animate or inanimate, for the enjoyment<br>of pleasures? Nor yet desiring time wherein thou shalt have longer<br>enjoyment, or place, or pleasant climate, or society of men with whom<br>thou mayest live in harmony? But wilt thou be satisfied with thy present<br>condition, and pleased with all that is about thee, and wilt thou<br>convince thyself that thou hast everything and that it comes from<br>the gods, that everything is well for thee, and will be well whatever<br>shall please them, and whatever they shall give for the conservation<br>of the perfect living being, the good and just and beautiful, which<br>generates and holds together all things, and contains and embraces<br>all things which are dissolved for the production of other like things?<br>Wilt thou never be such that thou shalt so dwell in community with<br>gods and men as neither to find fault with them at all, nor to be<br>condemned by them?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Observe what thy nature requires, so far as thou art governed by nature<br>only: then do it and accept it, if thy nature, so far as thou art<br>a living being, shall not be made worse by it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">And next thou must observe what thy nature requires so far as thou<br>art a living being. And all this thou mayest allow thyself, if thy<br>nature, so far as thou art a rational animal, shall not be made worse<br>by it. But the rational animal is consequently also a political (social)<br>animal. Use these rules, then, and trouble thyself about nothing else.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Everything which happens either happens in such wise as thou art formed<br>by nature to bear it, or as thou art not formed by nature to bear<br>it. If, then, it happens to thee in such way as thou art formed by<br>nature to bear it, do not complain, but bear it as thou art formed<br>by nature to bear it. But if it happens in such wise as thou art not<br>formed by nature to bear it, do not complain, for it will perish after<br>it has consumed thee. Remember, however, that thou art formed by nature<br>to bear everything, with respect to which it depends on thy own opinion<br>to make it endurable and tolerable, by thinking that it is either<br>thy interest or thy duty to do this.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If a man is mistaken, instruct him kindly and show him his error.<br>But if thou art not able, blame thyself, or blame not even thyself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Whatever may happen to thee, it was prepared for thee from all eternity;<br>and the implication of causes was from eternity spinning the thread<br>of thy being, and of that which is incident to it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Whether the universe is a concourse of atoms, or nature is a system,<br>let this first be established, that I am a part of the whole which<br>is governed by nature; next, I am in a manner intimately related to<br>the parts which are of the same kind with myself. For remembering<br>this, inasmuch as I am a part, I shall be discontented with none of<br>the things which are assigned to me out of the whole; for nothing<br>is injurious to the part, if it is for the advantage of the whole.<br>For the whole contains nothing which is not for its advantage; and<br>all natures indeed have this common principle, but the nature of the<br>universe has this principle besides, that it cannot be compelled even<br>by any external cause to generate anything harmful to itself. By remembering,<br>then, that I am a part of such a whole, I shall be content with everything<br>that happens. And inasmuch as I am in a manner intimately related<br>to the parts which are of the same kind with myself, I shall do nothing<br>unsocial, but I shall rather direct myself to the things which are<br>of the same kind with myself, and I shall turn an my efforts to the<br>common interest, and divert them from the contrary. Now, if these<br>things are done so, life must flow on happily, just as thou mayest<br>observe that the life of a citizen is happy, who continues a course<br>of action which is advantageous to his fellow-citizens, and is content<br>with whatever the state may assign to him.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The parts of the whole, everything, I mean, which is naturally comprehended<br>in the universe, must of necessity perish; but let this be understood<br>in this sense, that they must undergo change. But if this is naturally<br>both an evil and a necessity for the parts, the whole would not continue<br>to exist in a good condition, the parts being subject to change and<br>constituted so as to perish in various ways. For whether did nature<br>herself design to do evil to the things which are parts of herself,<br>and to make them subject to evil and of necessity fall into evil,<br>or have such results happened without her knowing it? Both these suppositions,<br>indeed, are incredible. But if a man should even drop the term Nature<br>(as an efficient power), and should speak of these things as natural,<br>even then it would be ridiculous to affirm at the same time that the<br>parts of the whole are in their nature subject to change, and at the<br>same time to be surprised or vexed as if something were happening<br>contrary to nature, particularly as the dissolution of things is into<br>those things of which each thing is composed. For there is either<br>a dispersion of the elements out of which everything has been compounded,<br>or a change from the solid to the earthy and from the airy to the<br>aerial, so that these parts are taken back into the universal reason,<br>whether this at certain periods is consumed by fire or renewed by<br>eternal changes. And do not imagine that the solid and the airy part<br>belong to thee from the time of generation. For all this received<br>its accretion only yesterday and the day before, as one may say, from<br>the food and the air which is inspired. This, then, which has received<br>the accretion, changes, not that which thy mother brought forth. But<br>suppose that this which thy mother brought forth implicates thee very<br>much with that other part, which has the peculiar quality of change,<br>this is nothing in fact in the way of objection to what is said.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When thou hast assumed these names, good, modest, true, rational,<br>a man of equanimity, and magnanimous, take care that thou dost not<br>change these names; and if thou shouldst lose them, quickly return<br>to them. And remember that the term Rational was intended to signify<br>a discriminating attention to every several thing and freedom from<br>negligence; and that Equanimity is the voluntary acceptance of the<br>things which are assigned to thee by the common nature; and that Magnanimity<br>is the elevation of the intelligent part above the pleasurable or<br>painful sensations of the flesh, and above that poor thing called<br>fame, and death, and all such things. If, then, thou maintainest thyself<br>in the possession of these names, without desiring to be called by<br>these names by others, thou wilt be another person and wilt enter<br>on another life. For to continue to be such as thou hast hitherto<br>been, and to be tom in pieces and defiled in such a life, is the character<br>of a very stupid man and one overfond of his life, and like those<br>half-devoured fighters with wild beasts, who though covered with wounds<br>and gore, still intreat to be kept to the following day, though they<br>will be exposed in the same state to the same claws and bites. Therefore<br>fix thyself in the possession of these few names: and if thou art<br>able to abide in them, abide as if thou wast removed to certain islands<br>of the Happy. But if thou shalt perceive that thou fallest out of<br>them and dost not maintain thy hold, go courageously into some nook<br>where thou shalt maintain them, or even depart at once from life,<br>not in passion, but with simplicity and freedom and modesty, after<br>doing this one laudable thing at least in thy life, to have gone out<br>of it thus. In order, however, to the remembrance of these names,<br>it will greatly help thee, if thou rememberest the gods, and that<br>they wish not to be flattered, but wish all reasonable beings to be<br>made like themselves; and if thou rememberest that what does the work<br>of a fig-tree is a fig-tree, and that what does the work of a dog<br>is a dog, and that what does the work of a bee is a bee, and that<br>what does the work of a man is a man.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Mimi, war, astonishment, torpor, slavery, will daily wipe out those<br>holy principles of thine. How many things without studying nature<br>dost thou imagine, and how many dost thou neglect? But it is thy duty<br>so to look on and so to do everything, that at the same time the power<br>of dealing with circumstances is perfected, and the contemplative<br>faculty is exercised, and the confidence which comes from the knowledge<br>of each several thing is maintained without showing it, but yet not<br>concealed. For when wilt thou enjoy simplicity, when gravity, and<br>when the knowledge of every several thing, both what it is in substance,<br>and what place it has in the universe, and how long it is formed to<br>exist and of what things it is compounded, and to whom it can belong,<br>and who are able both to give it and take it away?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A spider is proud when it has caught a fly, and another when he has<br>caught a poor hare, and another when he has taken a little fish in<br>a net, and another when he has taken wild boars, and another when<br>he has taken bears, and another when he has taken Sarmatians. Are<br>not these robbers, if thou examinest their opinions?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Acquire the contemplative way of seeing how all things change into<br>one another, and constantly attend to it, and exercise thyself about<br>this part of philosophy. For nothing is so much adapted to produce<br>magnanimity. Such a man has put off the body, and as he sees that<br>he must, no one knows how soon, go away from among men and leave everything<br>here, he gives himself up entirely to just doing in all his actions,<br>and in everything else that happens he resigns himself to the universal<br>nature. But as to what any man shall say or think about him or do<br>against him, he never even thinks of it, being himself contented with<br>these two things, with acting justly in what he now does, and being<br>satisfied with what is now assigned to him; and he lays aside all<br>distracting and busy pursuits, and desires nothing else than to accomplish<br>the straight course through the law, and by accomplishing the straight<br>course to follow God.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What need is there of suspicious fear, since it is in thy power to<br>inquire what ought to be done? And if thou seest clear, go by this<br>way content, without turning back: but if thou dost not see clear,<br>stop and take the best advisers. But if any other things oppose thee,<br>go on according to thy powers with due consideration, keeping to that<br>which appears to be just. For it is best to reach this object, and<br>if thou dost fail, let thy failure be in attempting this. He who follows<br>reason in all things is both tranquil and active at the same time,<br>and also cheerful and collected.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Inquire of thyself as soon as thou wakest from sleep, whether it will<br>make any difference to thee, if another does what is just and right.<br>It will make no difference.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thou hast not forgotten, I suppose, that those who assume arrogant<br>airs in bestowing their praise or blame on others, are such as they<br>are at bed and at board, and thou hast not forgotten what they do,<br>and what they avoid and what they pursue, and how they steal and how<br>they rob, not with hands and feet, but with their most valuable part,<br>by means of which there is produced, when a man chooses, fidelity,<br>modesty, truth, law, a good daemon (happiness)?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To her who gives and takes back all, to nature, the man who is instructed<br>and modest says, Give what thou wilt; take back what thou wilt. And<br>he says this not proudly, but obediently and well pleased with her.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Short is the little which remains to thee of life. Live as on a mountain.<br>For it makes no difference whether a man lives there or here, if he<br>lives everywhere in the world as in a state (political community).<br>Let men see, let them know a real man who lives according to nature.<br>If they cannot endure him, let them kill him. For that is better than<br>to live thus as men do.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">No longer talk at all about the kind of man that a good man ought<br>to be, but be such.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Constantly contemplate the whole of time and the whole of substance,<br>and consider that all individual things as to substance are a grain<br>of a fig, and as to time, the turning of a gimlet.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Look at everything that exists, and observe that it is already in<br>dissolution and in change, and as it were putrefaction or dispersion,<br>or that everything is so constituted by nature as to die.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consider what men are when they are eating, sleeping, generating,<br>easing themselves and so forth. Then what kind of men they are when<br>they are imperious and arrogant, or angry and scolding from their<br>elevated place. But a short time ago to how many they were slaves<br>and for what things; and after a little time consider in what a condition<br>they will be.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That is for the good of each thing, which the universal nature brings<br>to each. And it is for its good at the time when nature brings it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The earth loves the shower&#8221;; and &#8220;the solemn aether loves&#8221;: and the<br>universe loves to make whatever is about to be. I say then to the<br>universe, that I love as thou lovest. And is not this too said, that<br>&#8220;this or that loves (is wont) to be produced&#8221;?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Either thou livest here and hast already accustomed thyself to it,<br>or thou art going away, and this was thy own will; or thou art dying<br>and hast discharged thy duty. But besides these things there is nothing.<br>Be of good cheer, then.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let this always be plain to thee, that this piece of land is like<br>any other; and that all things here are the same with things on top<br>of a mountain, or on the sea-shore, or wherever thou choosest to be.<br>For thou wilt find just what Plato says, Dwelling within the walls<br>of a city as in a shepherd&#8217;s fold on a mountain.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What is my ruling faculty now to me? And of what nature am I now making<br>it? And for what purpose am I now using it? Is it void of understanding?<br>Is it loosed and rent asunder from social life? Is it melted into<br>and mixed with the poor flesh so as to move together with it?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He who flies from his master is a runaway; but the law is master,<br>and he who breaks the law is a runaway. And he also who is grieved<br>or angry or afraid, is dissatisfied because something has been or<br>is or shall be of the things which are appointed by him who rules<br>all things, and he is Law, and assigns to every man what is fit. He<br>then who fears or is grieved or is angry is a runaway.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A man deposits seed in a womb and goes away, and then another cause<br>takes it, and labours on it and makes a child. What a thing from such<br>a material! Again, the child passes food down through the throat,<br>and then another cause takes it and makes perception and motion, and<br>in fine life and strength and other things; how many and how strange<br>I Observe then the things which are produced in such a hidden way,<br>and see the power just as we see the power which carries things downwards<br>and upwards, not with the eyes, but still no less plainly.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Constantly consider how all things such as they now are, in time past<br>also were; and consider that they will be the same again. And place<br>before thy eyes entire dramas and stages of the same form, whatever<br>thou hast learned from thy experience or from older history; for example,<br>the whole court of Hadrian, and the whole court of Antoninus, and<br>the whole court of Philip, Alexander, Croesus; for all those were<br>such dramas as we see now, only with different actors.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Imagine every man who is grieved at anything or discontented to be<br>like a pig which is sacrificed and kicks and screams.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Like this pig also is he who on his bed in silence laments the bonds<br>in which we are held. And consider that only to the rational animal<br>is it given to follow voluntarily what happens; but simply to follow<br>is a necessity imposed on all.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Severally on the occasion of everything that thou doest, pause and<br>ask thyself, if death is a dreadful thing because it deprives thee<br>of this.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When thou art offended at any man&#8217;s fault, forthwith turn to thyself<br>and reflect in what like manner thou dost err thyself; for example,<br>in thinking that money is a good thing, or pleasure, or a bit of reputation,<br>and the like. For by attending to this thou wilt quickly forget thy<br>anger, if this consideration also is added, that the man is compelled:<br>for what else could he do? or, if thou art able, take away from him<br>the compulsion.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When thou hast seen Satyron the Socratic, think of either Eutyches<br>or Hymen, and when thou hast seen Euphrates, think of Eutychion or<br>Silvanus, and when thou hast seen Alciphron think of Tropaeophorus,<br>and when thou hast seen Xenophon think of Crito or Severus, and when<br>thou hast looked on thyself, think of any other Caesar, and in the<br>case of every one do in like manner. Then let this thought be in thy<br>mind, Where then are those men? Nowhere, or nobody knows where. For<br>thus continuously thou wilt look at human things as smoke and nothing<br>at all; especially if thou reflectest at the same time that what has<br>once changed will never exist again in the infinite duration of time.<br>But thou, in what a brief space of time is thy existence? And why<br>art thou not content to pass through this short time in an orderly<br>way? What matter and opportunity for thy activity art thou avoiding?<br>For what else are all these things, except exercises for the reason,<br>when it has viewed carefully and by examination into their nature<br>the things which happen in life? Persevere then until thou shalt have<br>made these things thy own, as the stomach which is strengthened makes<br>all things its own, as the blazing fire makes flame and brightness<br>out of everything that is thrown into it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let it not be in any man&#8217;s power to say truly of thee that thou art<br>not simple or that thou are not good; but let him be a liar whoever<br>shall think anything of this kind about thee; and this is altogether<br>in thy power. For who is he that shall hinder thee from being good<br>and simple? Do thou only determine to live no longer, unless thou<br>shalt be such. For neither does reason allow thee to live, if thou<br>art not such.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What is that which as to this material (our life) can be done or said<br>in the way most conformable to reason. For whatever this may be, it<br>is in thy power to do it or to say it, and do not make excuses that<br>thou art hindered. Thou wilt not cease to lament till thy mind is<br>in such a condition that, what luxury is to those who enjoy pleasure,<br>such shall be to thee, in the matter which is subjected and presented<br>to thee, the doing of the things which are conformable to man&#8217;s constitution;<br>for a man ought to consider as an enjoyment everything which it is<br>in his power to do according to his own nature. And it is in his power<br>everywhere. Now, it is not given to a cylinder to move everywhere<br>by its own motion, nor yet to water nor to fire, nor to anything else<br>which is governed by nature or an irrational soul, for the things<br>which check them and stand in the way are many. But intelligence and<br>reason are able to go through everything that opposes them, and in<br>such manner as they are formed by nature and as they choose. Place<br>before thy eyes this facility with which the reason will be carried<br>through all things, as fire upwards, as a stone downwards, as a cylinder<br>down an inclined surface, and seek for nothing further. For all other<br>obstacles either affect the body only which is a dead thing; or, except<br>through opinion and the yielding of the reason itself, they do not<br>crush nor do any harm of any kind; for if they did, he who felt it<br>would immediately become bad. Now, in the case of all things which<br>have a certain constitution, whatever harm may happen to any of them,<br>that which is so affected becomes consequently worse; but in the like<br>case, a man becomes both better, if one may say so, and more worthy<br>of praise by making a right use of these accidents. And finally remember<br>that nothing harms him who is really a citizen, which does not harm<br>the state; nor yet does anything harm the state, which does not harm<br>law (order); and of these things which are called misfortunes not<br>one harms law. What then does not harm law does not harm either state<br>or citizen.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To him who is penetrated by true principles even the briefest precept<br>is sufficient, and any common precept, to remind him that he should<br>be free from grief and fear. For example-<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Leaves, some the wind scatters on the ground-<br>So is the race of men. Leaves, also, are thy children; and leaves,<br>too, are they who cry out as if they were worthy of credit and bestow<br>their praise, or on the contrary curse, or secretly blame and sneer;<br>and leaves, in like manner, are those who shall receive and transmit<br>a man&#8217;s fame to aftertimes. For all such things as these &#8220;are produced<br>in the season of spring,&#8221; as the poet says; then the wind casts them<br>down; then the forest produces other leaves in their places. But a<br>brief existence is common to all things, and yet thou avoidest and<br>pursuest all things as if they would be eternal. A little time, and<br>thou shalt close thy eyes; and him who has attended thee to thy grave<br>another soon will lament.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The healthy eye ought to see all visible things and not to say, I<br>wish for green things; for this is the condition of a diseased eye.<br>And the healthy hearing and smelling ought to be ready to perceive<br>all that can be heard and smelled. And the healthy stomach ought to<br>be with respect to all food just as the mill with respect to all things<br>which it is formed to grind. And accordingly the healthy understanding<br>ought to be prepared for everything which happens; but that which<br>says, Let my dear children live, and let all men praise whatever I<br>may do, is an eye which seeks for green things, or teeth which seek<br>for soft things.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There is no man so fortunate that there shall not be by him when he<br>is dying some who are pleased with what is going to happen. Suppose<br>that he was a good and wise man, will there not be at last some one<br>to say to himself, Let us at last breathe freely being relieved from<br>this schoolmaster? It is true that he was harsh to none of us, but<br>I perceived that he tacitly condemns us.- This is what is said of<br>a good man. But in our own case how many other things are there for<br>which there are many who wish to get rid of us. Thou wilt consider<br>this then when thou art dying, and thou wilt depart more contentedly<br>by reflecting thus: I am going away from such a life, in which even<br>my associates in behalf of whom I have striven so much, prayed, and<br>cared, themselves wish me to depart, hoping perchance to get some<br>little advantage by it. Why then should a man cling to a longer stay<br>here? Do not however for this reason go away less kindly disposed<br>to them, but preserving thy own character, and friendly and benevolent<br>and mild, and on the other hand not as if thou wast torn away; but<br>as when a man dies a quiet death, the poor soul is easily separated<br>from the body, such also ought thy departure from men to be, for nature<br>united thee to them and associated thee. But does she now dissolve<br>the union? Well, I am separated as from kinsmen, not however dragged<br>resisting, but without compulsion; for this too is one of the things<br>according to nature.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Accustom thyself as much as possible on the occasion of anything being<br>done by any person to inquire with thyself, For what object is this<br>man doing this? But begin with thyself, and examine thyself first.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Remember that this which pulls the strings is the thing which is hidden<br>within: this is the power of persuasion, this is life, this, if one<br>may so say, is man. In contemplating thyself never include the vessel<br>which surrounds thee and these instruments which are attached about<br>it. For they are like to an axe, differing only in this that they<br>grow to the body. For indeed there is no more use in these parts without<br>the cause which moves and checks them than in the weaver&#8217;s shuttle,<br>and the writer&#8217;s pen and the driver&#8217;s whip.<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">BOOK ELEVEN<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These are the properties of the rational soul: it sees itself, analyses<br>itself, and makes itself such as it chooses; the fruit which it bears<br>itself enjoys- for the fruits of plants and that in animals which<br>corresponds to fruits others enjoy- it obtains its own end, wherever<br>the limit of life may be fixed. Not as in a dance and in a play and<br>in such like things, where the whole action is incomplete, if anything<br>cuts it short; but in every part and wherever it may be stopped, it<br>makes what has been set before it full and complete, so that it can<br>say, I have what is my own. And further it traverses the whole universe,<br>and the surrounding vacuum, and surveys its form, and it extends itself<br>into the infinity of time, and embraces and comprehends the periodical<br>renovation of all things, and it comprehends that those who come after<br>us will see nothing new, nor have those before us seen anything more,<br>but in a manner he who is forty years old, if he has any understanding<br>at all, has seen by virtue of the uniformity that prevails all things<br>which have been and all that will be. This too is a property of the<br>rational soul, love of one&#8217;s neighbour, and truth and modesty, and<br>to value nothing more more than itself, which is also the property<br>of Law. Thus then right reason differs not at all from the reason<br>of justice.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thou wilt set little value on pleasing song and dancing and the pancratium,<br>if thou wilt distribute the melody of the voice into its several sounds,<br>and ask thyself as to each, if thou art mastered by this; for thou<br>wilt be prevented by shame from confessing it: and in the matter of<br>dancing, if at each movement and attitude thou wilt do the same; and<br>the like also in the matter of the pancratium. In all things, then,<br>except virtue and the acts of virtue, remember to apply thyself to<br>their several parts, and by this division to come to value them little:<br>and apply this rule also to thy whole life.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What a soul that is which is ready, if at any moment it must be separated<br>from the body, and ready either to be extinguished or dispersed or<br>continue to exist; but so that this readiness comes from a man&#8217;s own<br>judgement, not from mere obstinacy, as with the Christians, but considerately<br>and with dignity and in a way to persuade another, without tragic<br>show.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Have I done something for the general interest? Well then I have had<br>my reward. Let this always be present to thy mind, and never stop<br>doing such good.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What is thy art? To be good. And how is this accomplished well except<br>by general principles, some about the nature of the universe, and<br>others about the proper constitution of man?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">At first tragedies were brought on the stage as means of reminding<br>men of the things which happen to them, and that it is according to<br>nature for things to happen so, and that, if you are delighted with<br>what is shown on the stage, you should not be troubled with that which<br>takes place on the larger stage. For you see that these things must<br>be accomplished thus, and that even they bear them who cry out &#8220;O<br>Cithaeron.&#8221; And, indeed, some things are said well by the dramatic<br>writers, of which kind is the following especially:-<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Me and my children if the gods neglect,<br>This has its reason too. And again-<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We must not chale and fret at that which happens. And<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Life&#8217;s harvest reap like the wheat&#8217;s fruitful ear. And other things<br>of the same kind.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">After tragedy the old comedy was introduced, which had a magisterial<br>freedom of speech, and by its very plainness of speaking was useful<br>in reminding men to beware of insolence; and for this purpose too<br>Diogenes used to take from these writers.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">But as to the middle comedy which came next, observe what it was,<br>and again, for what object the new comedy was introduced, which gradually<br>sunk down into a mere mimic artifice. That some good things are said<br>even by these writers, everybody knows: but the whole plan of such<br>poetry and dramaturgy, to what end does it look!<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How plain does it appear that there is not another condition of life<br>so well suited for philosophising as this in which thou now happenest<br>to be.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A branch cut off from the adjacent branch must of necessity be cut<br>off from the whole tree also. So too a man when he is separated from<br>another man has fallen off from the whole social community. Now as<br>to a branch, another cuts it off, but a man by his own act separates<br>himself from his neighbour when he hates him and turns away from him,<br>and he does not know that he has at the same time cut himself off<br>from the whole social system. Yet he has this privilege certainly<br>from Zeus who framed society, for it is in our power to grow again<br>to that which is near to us, and be to come a part which helps to<br>make up the whole. However, if it often happens, this kind of separation,<br>it makes it difficult for that which detaches itself to be brought<br>to unity and to be restored to its former condition. Finally, the<br>branch, which from the first grew together with the tree, and has<br>continued to have one life with it, is not like that which after being<br>cut off is then ingrafted, for this is something like what the gardeners<br>mean when they say that it grows with the rest of the tree, but that<br>it has not the same mind with it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As those who try to stand in thy way when thou art proceeding according<br>to right reason, will not be able to turn thee aside from thy proper<br>action, so neither let them drive thee from thy benevolent feelings<br>towards them, but be on thy guard equally in both matters, not only<br>in the matter of steady judgement and action, but also in the matter<br>of gentleness towards those who try to hinder or otherwise trouble<br>thee. For this also is a weakness, to be vexed at them, as well as<br>to be diverted from thy course of action and to give way through fear;<br>for both are equally deserters from their post, the man who does it<br>through fear, and the man who is alienated from him who is by nature<br>a kinsman and a friend.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There is no nature which is inferior to art, for the arts imitate<br>the nature of things. But if this is so, that nature which is the<br>most perfect and the most comprehensive of all natures, cannot fall<br>short of the skill of art. Now all arts do the inferior things for<br>the sake of the superior; therefore the universal nature does so too.<br>And, indeed, hence is the origin of justice, and in justice the other<br>virtues have their foundation: for justice will not be observed, if<br>we either care for middle things (things indifferent), or are easily<br>deceived and careless and changeable.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If the things do not come to thee, the pursuits and avoidances of<br>which disturb thee, still in a manner thou goest to them. Let then<br>thy judgement about them be at rest, and they will remain quiet, and<br>thou wilt not be seen either pursuing or avoiding.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The spherical form of the soul maintains its figure, when it is neither<br>extended towards any object, nor contracted inwards, nor dispersed<br>nor sinks down, but is illuminated by light, by which it sees the<br>truth, the truth of all things and the truth that is in itself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Suppose any man shall despise me. Let him look to that himself. But<br>I will look to this, that I be not discovered doing or saying anything<br>deserving of contempt. Shall any man hate me? Let him look to it.<br>But I will be mild and benevolent towards every man, and ready to<br>show even him his mistake, not reproachfully, nor yet as making a<br>display of my endurance, but nobly and honestly, like the great Phocion,<br>unless indeed he only assumed it. For the interior parts ought to<br>be such, and a man ought to be seen by the gods neither dissatisfied<br>with anything nor complaining. For what evil is it to thee, if thou<br>art now doing what is agreeable to thy own nature, and art satisfied<br>with that which at this moment is suitable to the nature of the universe,<br>since thou art a human being placed at thy post in order that what<br>is for the common advantage may be done in some way?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Men despise one another and flatter one another; and men wish to raise<br>themselves above one another, and crouch before one another.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How unsound and insincere is he who says, I have determined to deal<br>with thee in a fair way.- What art thou doing, man? There is no occasion<br>to give this notice. It will soon show itself by acts. The voice ought<br>to be plainly written on the forehead. Such as a man&#8217;s character is,<br>he immediately shows it in his eyes, just as he who is beloved forthwith<br>reads everything in the eyes of lovers. The man who is honest and<br>good ought to be exactly like a man who smells strong, so that the<br>bystander as soon as he comes near him must smell whether he choose<br>or not. But the affectation of simplicity is like a crooked stick.<br>Nothing is more disgraceful than a wolfish friendship (false friendship).<br>Avoid this most of all. The good and simple and benevolent show all<br>these things in the eyes, and there is no mistaking.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As to living in the best way, this power is in the soul, if it be<br>indifferent to things which are indifferent. And it will be indifferent,<br>if it looks on each of these things separately and all together, and<br>if it remembers that not one of them produces in us an opinion about<br>itself, nor comes to us; but these things remain immovable, and it<br>is we ourselves who produce the judgements about them, and, as we<br>may say, write them in ourselves, it being in our power not to write<br>them, and it being in our power, if perchance these judgements have<br>imperceptibly got admission to our minds, to wipe them out; and if<br>we remember also that such attention will only be for a short time,<br>and then life will be at an end. Besides, what trouble is there at<br>all in doing this? For if these things are according to nature, rejoice<br>in them, and they will be easy to thee: but if contrary to nature,<br>seek what is conformable to thy own nature, and strive towards this,<br>even if it bring no reputation; for every man is allowed to seek his<br>own good.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consider whence each thing is come, and of what it consists, and into<br>what it changes, and what kind of a thing it will be when it has changed,<br>and that it will sustain no harm.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If any have offended against thee, consider first: What is my relation<br>to men, and that we are made for one another; and in another respect,<br>I was made to be set over them, as a ram over the flock or a bull<br>over the herd. But examine the matter from first principles, from<br>this: If all things are not mere atoms, it is nature which orders<br>all things: if this is so, the inferior things exist for the sake<br>of the superior, and these for the sake of one another.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Second, consider what kind of men they are at table, in bed, and so<br>forth: and particularly, under what compulsions in respect of opinions<br>they are; and as to their acts, consider with what pride they do what<br>they do.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Third, that if men do rightly what they do, we ought not to be displeased;<br>but if they do not right, it is plain that they do so involuntarily<br>and in ignorance. For as every soul is unwillingly deprived of the<br>truth, so also is it unwillingly deprived of the power of behaving<br>to each man according to his deserts. Accordingly men are pained when<br>they are called unjust, ungrateful, and greedy, and in a word wrong-doers<br>to their neighbours.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Fourth, consider that thou also doest many things wrong, and that<br>thou art a man like others; and even if thou dost abstain from certain<br>faults, still thou hast the disposition to commit them, though either<br>through cowardice, or concern about reputation, or some such mean<br>motive, thou dost abstain from such faults.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Fifth, consider that thou dost not even understand whether men are<br>doing wrong or not, for many things are done with a certain reference<br>to circumstances. And in short, a man must learn a great deal to enable<br>him to pass a correct judgement on another man&#8217;s acts.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Sixth, consider when thou art much vexed or grieved, that man&#8217;s life<br>is only a moment, and after a short time we are all laid out dead.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Seventh, that it is not men&#8217;s acts which disturb us, for those acts<br>have their foundation in men&#8217;s ruling principles, but it is our own<br>opinions which disturb us. Take away these opinions then, and resolve<br>to dismiss thy judgement about an act as if it were something grievous,<br>and thy anger is gone. How then shall I take away these opinions?<br>By reflecting that no wrongful act of another brings shame on thee:<br>for unless that which is shameful is alone bad, thou also must of<br>necessity do many things wrong, and become a robber and everything<br>else.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Eighth, consider how much more pain is brought on us by the anger<br>and vexation caused by such acts than by the acts themselves, at which<br>we are angry and vexed.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ninth, consider that a good disposition is invincible, if it be genuine,<br>and not an affected smile and acting a part. For what will the most<br>violent man do to thee, if thou continuest to be of a kind disposition<br>towards him, and if, as opportunity offers, thou gently admonishest<br>him and calmly correctest his errors at the very time when he is trying<br>to do thee harm, saying, Not so, my child: we are constituted by nature<br>for something else: I shall certainly not be injured, but thou art<br>injuring thyself, my child.- And show him with gentle tact and by<br>general principles that this is so, and that even bees do not do as<br>he does, nor any animals which are formed by nature to be gregarious.<br>And thou must do this neither with any double meaning nor in the way<br>of reproach, but affectionately and without any rancour in thy soul;<br>and not as if thou wert lecturing him, nor yet that any bystander<br>may admire, but either when he is alone, and if others are present\u00e2\u20ac\u00a6<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Remember these nine rules, as if thou hadst received them as a gift<br>from the Muses, and begin at last to be a man while thou livest. But<br>thou must equally avoid flattering men and being veied at them, for<br>both are unsocial and lead to harm. And let this truth be present<br>to thee in the excitement of anger, that to be moved by passion is<br>not manly, but that mildness and gentleness, as they are more agreeable<br>to human nature, so also are they more manly; and he who possesses<br>these qualities possesses strength, nerves and courage, and not the<br>man who is subject to fits of passion and discontent. For in the same<br>degree in which a man&#8217;s mind is nearer to freedom from all passion,<br>in the same degree also is it nearer to strength: and as the sense<br>of pain is a characteristic of weakness, so also is anger. For he<br>who yields to pain and he who yields to anger, both are wounded and<br>both submit.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">But if thou wilt, receive also a tenth present from the leader of<br>the Muses (Apollo), and it is this- that to expect bad men not to<br>do wrong is madness, for he who expects this desires an impossibility.<br>But to allow men to behave so to others, and to expect them not to<br>do thee any wrong, is irrational and tyrannical.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There are four principal aberrations of the superior faculty against<br>which thou shouldst be constantly on thy guard, and when thou hast<br>detected them, thou shouldst wipe them out and say on each occasion<br>thus: this thought is not necessary: this tends to destroy social<br>union: this which thou art going to say comes not from the real thoughts;<br>for thou shouldst consider it among the most absurd of things for<br>a man not to speak from his real thoughts. But the fourth is when<br>thou shalt reproach thyself for anything, for this is an evidence<br>of the diviner part within thee being overpowered and yielding to<br>the less honourable and to the perishable part, the body, and to its<br>gross pleasures.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thy aerial part and all the fiery parts which are mingled in thee,<br>though by nature they have an upward tendency, still in obedience<br>to the disposition of the universe they are overpowered here in the<br>compound mass (the body). And also the whole of the earthy part in<br>thee and the watery, though their tendency is downward, still are<br>raised up and occupy a position which is not their natural one. In<br>this manner then the elemental parts obey the universal, for when<br>they have been fixed in any place perforce they remain there until<br>again the universal shall sound the signal for dissolution. Is it<br>not then strange that thy intelligent part only should be disobedient<br>and discontented with its own place? And yet no force is imposed on<br>it, but only those things which are conformable to its nature: still<br>it does not submit, but is carried in the opposite direction. For<br>the movement towards injustice and intemperance and to anger and grief<br>and fear is nothing else than the act of one who deviates from nature.<br>And also when the ruling faculty is discontented with anything that<br>happens, then too it deserts its post: for it is constituted for piety<br>and reverence towards the gods no less than for justice. For these<br>qualities also are comprehended under the generic term of contentment<br>with the constitution of things, and indeed they are prior to acts<br>of justice.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He who has not one and always the same object in life, cannot be one<br>and the same all through his life. But what I have said is not enough,<br>unless this also is added, what this object ought to be. For as there<br>is not the same opinion about all the things which in some way or<br>other are considered by the majority to be good, but only about some<br>certain things, that is, things which concern the common interest;<br>so also ought we to propose to ourselves an object which shall be<br>of a common kind (social) and political. For he who directs all his<br>own efforts to this object, will make all his acts alike, and thus<br>will always be the same.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Think of the country mouse and of the town mouse, and of the alarm<br>and trepidation of the town mouse.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Socrates used to call the opinions of the many by the name of Lamiae,<br>bugbears to frighten children.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Lacedaemonians at their public spectacles used to set seats in<br>the shade for strangers, but themselves sat down anywhere.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Socrates excused himself to Perdiccas for not going to him, saying,<br>It is because I would not perish by the worst of all ends, that is,<br>I would not receive a favour and then be unable to return it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the writings of the Ephesians there was this precept, constantly<br>to think of some one of the men of former times who practised virtue.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Pythagoreans bid us in the morning look to the heavens that we<br>may be reminded of those bodies which continually do the same things<br>and in the same manner perform their work, and also be reminded of<br>their purity and nudity. For there is no veil over a star.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consider what a man Socrates was when he dressed himself in a skin,<br>after Xanthippe had taken his cloak and gone out, and what Socrates<br>said to his friends who were ashamed of him and drew back from him<br>when they saw him dressed thus.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Neither in writing nor in reading wilt thou be able to lay down rules<br>for others before thou shalt have first learned to obey rules thyself.<br>Much more is this so in life.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A slave thou art: free speech is not for thee.<br>And my heart laughed within.<br>And virtue they will curse, speaking harsh words.<br>To look for the fig in winter is a madman&#8217;s act: such is he who looks<br>for his child when it is no longer allowed.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When a man kisses his child, said Epictetus, he should whisper to<br>himself, &#8220;To-morrow perchance thou wilt die.&#8221;- But those are words<br>of bad omen.- &#8220;No word is a word of bad omen,&#8221; said Epictetus, &#8220;which<br>expresses any work of nature; or if it is so, it is also a word of<br>bad omen to speak of the ears of corn being reaped.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The unripe grape, the ripe bunch, the dried grape, all are changes,<br>not into nothing, but into something which exists not yet.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">No man can rob us of our free will.<br>Epictetus also said, A man must discover an art (or rules) with respect<br>to giving his assent; and in respect to his movements he must be careful<br>that they be made with regard to circumstances, that they be consistent<br>with social interests, that they have regard to the value of the object;<br>and as to sensual desire, he should altogether keep away from it;<br>and as to avoidance (aversion) he should not show it with respect<br>to any of the things which are not in our power.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The dispute then, he said, is not about any common matter, but about<br>being mad or not.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Socrates used to say, What do you want? Souls of rational men or irrational?-<br>Souls of rational men.- Of what rational men? Sound or unsound?- Sound.-<br>Why then do you not seek for them?- Because we have them.- Why then<br>do you fight and quarrel?<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">BOOK TWELVE<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">All those things at which thou wishest to arrive by a circuitous<br>road, thou canst have now, if thou dost not refuse them to thyself.<br>And this means, if thou wilt take no notice of all the past, and trust<br>the future to providence, and direct the present only conformably<br>to piety and justice. Conformably to piety, that thou mayest be content<br>with the lot which is assigned to thee, for nature designed it for<br>thee and thee for it. Conformably to justice, that thou mayest always<br>speak the truth freely and without disguise, and do the things which<br>are agreeable to law and according to the worth of each. And let neither<br>another man&#8217;s wickedness hinder thee, nor opinion nor voice, nor yet<br>the sensations of the poor flesh which has grown about thee; for the<br>passive part will look to this. If then, whatever the time may be<br>when thou shalt be near to thy departure, neglecting everything else<br>thou shalt respect only thy ruling faculty and the divinity within<br>thee, and if thou shalt be afraid not because thou must some time<br>cease to live, but if thou shalt fear never to have begun to live<br>according to nature- then thou wilt be a man worthy of the universe<br>which has produced thee, and thou wilt cease to be a stranger in thy<br>native land, and to wonder at things which happen daily as if they<br>were something unexpected, and to be dependent on this or that.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">God sees the minds (ruling principles) of all men bared of the material<br>vesture and rind and impurities. For with his intellectual part alone<br>he touches the intelligence only which has flowed and been derived<br>from himself into these bodies. And if thou also usest thyself to<br>do this, thou wilt rid thyself of thy much trouble. For he who regards<br>not the poor flesh which envelops him, surely will not trouble himself<br>by looking after raiment and dwelling and fame and such like externals<br>and show.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The things are three of which thou art composed, a little body, a<br>little breath (life), intelligence. Of these the first two are thine,<br>so far as it is thy duty to take care of them; but the third alone<br>is properly thine. Therefore if thou shalt separate from thyself,<br>that is, from thy understanding, whatever others do or say, and whatever<br>thou hast done or said thyself, and whatever future things trouble<br>thee because they may happen, and whatever in the body which envelops<br>thee or in the breath (life), which is by nature associated with the<br>body, is attached to thee independent of thy will, and whatever the<br>external circumfluent vortex whirls round, so that the intellectual<br>power exempt from the things of fate can live pure and free by itself,<br>doing what is just and accepting what happens and saying the truth:<br>if thou wilt separate, I say, from this ruling faculty the things<br>which are attached to it by the impressions of sense, and the things<br>of time to come and of time that is past, and wilt make thyself like<br>Empedocles&#8217; sphere,<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">All round, and in its joyous rest reposing; and if thou shalt strive<br>to live only what is really thy life, that is, the present- then thou<br>wilt be able to pass that portion of life which remains for thee up<br>to the time of thy death, free from perturbations, nobly, and obedient<br>to thy own daemon (to the god that is within thee).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">I have often wondered how it is that every man loves himself more<br>than all the rest of men, but yet sets less value on his own opinion<br>of himself than on the opinion of others. If then a god or a wise<br>teacher should present himself to a man and bid him to think of nothing<br>and to design nothing which he would not express as soon as he conceived<br>it, he could not endure it even for a single day. So much more respect<br>have we to what our neighbours shall think of us than to what we shall<br>think of ourselves.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How can it be that the gods after having arranged all things well<br>and benevolently for mankind, have overlooked this alone, that some<br>men and very good men, and men who, as we may say, have had most communion<br>with the divinity, and through pious acts and religious observances<br>have been most intimate with the divinity, when they have once died<br>should never exist again, but should be completely extinguished?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">But if this is so, be assured that if it ought to have been otherwise,<br>the gods would have done it. For if it were just, it would also be<br>possible; and if it were according to nature, nature would have had<br>it so. But because it is not so, if in fact it is not so, be thou<br>convinced that it ought not to have been so:- for thou seest even<br>of thyself that in this inquiry thou art disputing with the diety;<br>and we should not thus dispute with the gods, unless they were most<br>excellent and most just;- but if this is so, they would not have allowed<br>anything in the ordering of the universe to be neglected unjustly<br>and irrationally.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Practise thyself even in the things which thou despairest of accomplishing.<br>For even the left hand, which is ineffectual for all other things<br>for want of practice, holds the bridle more vigorously than the right<br>hand; for it has been practised in this.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consider in what condition both in body and soul a man should be when<br>he is overtaken by death; and consider the shortness of life, the<br>boundless abyss of time past and future, the feebleness of all matter.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Contemplate the formative principles (forms) of things bare of their<br>coverings; the purposes of actions; consider what pain is, what pleasure<br>is, and death, and fame; who is to himself the cause of his uneasiness;<br>how no man is hindered by another; that everything is opinion.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the application of thy principles thou must be like the pancratiast,<br>not like the gladiator; for the gladiator lets fall the sword which<br>he uses and is killed; but the other always has his hand, and needs<br>to do nothing else than use it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">See what things are in themselves, dividing them into matter, form<br>and purpose.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What a power man has to do nothing except what God will approve, and<br>to accept all that God may give him.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">With respect to that which happens conformably to nature, we ought<br>to blame neither gods, for they do nothing wrong either voluntarily<br>or involuntarily, nor men, for they do nothing wrong except involuntarily.<br>Consequently we should blame nobody.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">How ridiculous and what a stranger he is who is surprised at anything<br>which happens in life.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Either there is a fatal necessity and invincible order, or a kind<br>Providence, or a confusion without a purpose and without a director<br>(Book IV). If then there is an invincible necessity, why dost thou<br>resist? But if there is a Providence which allows itself to be propitiated,<br>make thyself worthy of the help of the divinity. But if there is a<br>confusion without governor, be content that in such a tempest thou<br>hast in thyself a certain ruling intelligence. And even if the tempest<br>carry thee away, let it carry away the poor flesh, the poor breath,<br>everything else; for the intelligence at least it will not carry away.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Does the light of the lamp shine without losing its splendour until<br>it is extinguished; and shall the truth which is in thee and justice<br>and temperance be extinguished before thy death?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When a man has presented the appearance of having done wrong, say,<br>How then do I know if this is a wrongful act? And even if he has done<br>wrong, how do I know that he has not condemned himself? and so this<br>is like tearing his own face. Consider that he, who would not have<br>the bad man do wrong, is like the man who would not have the fig-tree<br>to bear juice in the figs and infants to cry and the horse to neigh,<br>and whatever else must of necessity be. For what must a man do who<br>has such a character? If then thou art irritable, cure this man&#8217;s<br>disposition.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If it is not right, do not do it: if it is not true, do not say it.<br>For let thy efforts be-<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In everything always observe what the thing is which produces for<br>thee an appearance, and resolve it by dividing it into the formal,<br>the material, the purpose, and the time within which it must end.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Perceive at last that thou hast in thee something better and more<br>divine than the things which cause the various affects, and as it<br>were pull thee by the strings. What is there now in my mind? Is it<br>fear, or suspicion, or desire, or anything of the kind?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">First, do nothing inconsiderately, nor without a purpose. Second,<br>make thy acts refer to nothing else than to a social end.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consider that before long thou wilt be nobody and nowhere, nor will<br>any of the things exist which thou now seest, nor any of those who<br>are now living. For all things are formed by nature to change and<br>be turned and to perish in order that other things in continuous succession<br>may exist.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consider that everything is opinion, and opinion is in thy power.<br>Take away then, when thou choosest, thy opinion, and like a mariner,<br>who has doubled the promontory, thou wilt find calm, everything stable,<br>and a waveless bay.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Any one activity whatever it may be, when it has ceased at its proper<br>time, suffers no evil because it has ceased; nor he who has done this<br>act, does he suffer any evil for this reason that the act has ceased.<br>In like manner then the whole which consists of all the acts, which<br>is our life, if it cease at its proper time, suffers no evil for this<br>reason that it has ceased; nor he who has terminated this series at<br>the proper time, has he been ill dealt with. But the proper time and<br>the limit nature fixes, sometimes as in old age the peculiar nature<br>of man, but always the universal nature, by the change of whose parts<br>the whole universe continues ever young and perfect. And everything<br>which is useful to the universal is always good and in season. Therefore<br>the termination of life for every man is no evil, because neither<br>is it shameful, since it is both independent of the will and not opposed<br>to the general interest, but it is good, since it is seasonable and<br>profitable to and congruent with the universal. For thus too he is<br>moved by the deity who is moved in the same manner with the deity<br>and moved towards the same things in his mind.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These three principles thou must have in readiness. In the things<br>which thou doest do nothing either inconsiderately or otherwise than<br>as justice herself would act; but with respect to what may happen<br>to thee from without, consider that it happens either by chance or<br>according to Providence, and thou must neither blame chance nor accuse<br>Providence. Second, consider what every being is from the seed to<br>the time of its receiving a soul, and from the reception of a soul<br>to the giving back of the same, and of what things every being is<br>compounded and into what things it is resolved. Third, if thou shouldst<br>suddenly be raised up above the earth, and shouldst look down on human<br>things, and observe the variety of them how great it is, and at the<br>same time also shouldst see at a glance how great is the number of<br>beings who dwell around in the air and the aether, consider that as<br>often as thou shouldst be raised up, thou wouldst see the same things,<br>sameness of form and shortness of duration. Are these things to be<br>proud of?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Cast away opinion: thou art saved. Who then hinders thee from casting<br>it away?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When thou art troubled about anything, thou hast forgotten this, that<br>all things happen according to the universal nature; and forgotten<br>this, that a man&#8217;s wrongful act is nothing to thee; and further thou<br>hast forgotten this, that everything which happens, always happened<br>so and will happen so, and now happens so everywhere; forgotten this<br>too, how close is the kinship between a man and the whole human race,<br>for it is a community, not of a little blood or seed, but of intelligence.<br>And thou hast forgotten this too, that every man&#8217;s intelligence is<br>a god, and is an efflux of the deity; and forgotten this, that nothing<br>is a man&#8217;s own, but that his child and his body and his very soul<br>came from the deity; forgotten this, that everything is opinion; and<br>lastly thou hast forgotten that every man lives the present time only,<br>and loses only this.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Constantly bring to thy recollection those who have complained greatly<br>about anything, those who have been most conspicuous by the greatest<br>fame or misfortunes or enmities or fortunes of any kind: then think<br>where are they all now? Smoke and ash and a tale, or not even a tale.<br>And let there be present to thy mind also everything of this sort,<br>how Fabius Catullinus lived in the country, and Lucius Lupus in his<br>gardens, and Stertinius at Baiae, and Tiberius at Capreae and Velius<br>Rufus (or Rufus at Velia); and in fine think of the eager pursuit<br>of anything conjoined with pride; and how worthless everything is<br>after which men violently strain; and how much more philosophical<br>it is for a man in the opportunities presented to him to show<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">THE END<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">Copyright statement:<br>The Internet Classics Archive by Daniel C. Stevenson, Web Atomics.<br>World Wide Web presentation is copyright (C) 1994-2000, Daniel<br>C. Stevenson, Web Atomics.<br>All rights reserved under international and pan-American copyright<br>conventions, including the right of reproduction in whole or in part<br>in any form. Direct permission requests to classics@classics.mit.edu.<br>Translation of &#8220;The Deeds of the Divine Augustus&#8221; by Augustus is<br>copyright (C) Thomas Bushnell, BSG.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Personal notes:<\/p>\n","protected":false},"author":1,"featured_media":223116,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_seo_schema_type":"","_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[17],"tags":[],"class_list":["post-223880","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-posts"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"https:\/\/i0.wp.com\/erickimphotography.com\/blog\/wp-content\/uploads\/2020\/04\/P1455638-scaled.jpg?fit=2560%2C1440&ssl=1","_links":{"self":[{"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/posts\/223880","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/comments?post=223880"}],"version-history":[{"count":12,"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/posts\/223880\/revisions"}],"predecessor-version":[{"id":223894,"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/posts\/223880\/revisions\/223894"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/media\/223116"}],"wp:attachment":[{"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/media?parent=223880"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/categories?post=223880"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/erickimphotography.com\/blog\/wp-json\/wp\/v2\/tags?post=223880"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}