diff --git "a/train.txt" "b/train.txt" deleted file mode 100644--- "a/train.txt" +++ /dev/null @@ -1,4314 +0,0 @@ -From my grandfather Verus I learned good morals and the government -of my temper. - -From the reputation and remembrance of my father, modesty and a manly -character. - -From my mother, piety and beneficence, and abstinence, not only from -evil deeds, but even from evil thoughts; and further, simplicity in -my way of living, far removed from the habits of the rich. - -From my great-grandfather, not to have frequented public schools, -and to have had good teachers at home, and to know that on such things -a man should spend liberally. - -From my governor, to be neither of the green nor of the blue party -at the games in the Circus, nor a partizan either of the Parmularius -or the Scutarius at the gladiators' fights; from him too I learned -endurance of labour, and to want little, and to work with my own hands, -and not to meddle with other people's affairs, and not to be ready -to listen to slander. - -From Diognetus, not to busy myself about trifling things, and not -to give credit to what was said by miracle-workers and jugglers about -incantations and the driving away of daemons and such things; and -not to breed quails for fighting, nor to give myself up passionately -to such things; and to endure freedom of speech; and to have become -intimate with philosophy; and to have been a hearer, first of Bacchius, -then of Tandasis and Marcianus; and to have written dialogues in my -youth; and to have desired a plank bed and skin, and whatever else -of the kind belongs to the Grecian discipline. - -From Rusticus I received the impression that my character required -improvement and discipline; and from him I learned not to be led astray -to sophistic emulation, nor to writing on speculative matters, nor -to delivering little hortatory orations, nor to showing myself off -as a man who practises much discipline, or does benevolent acts in -order to make a display; and to abstain from rhetoric, and poetry, -and fine writing; and not to walk about in the house in my outdoor -dress, nor to do other things of the kind; and to write my letters -with simplicity, like the letter which Rusticus wrote from Sinuessa -to my mother; and with respect to those who have offended me by words, -or done me wrong, to be easily disposed to be pacified and reconciled, -as soon as they have shown a readiness to be reconciled; and to read -carefully, and not to be satisfied with a superficial understanding -of a book; nor hastily to give my assent to those who talk overmuch; -and I am indebted to him for being acquainted with the discourses -of Epictetus, which he communicated to me out of his own collection. - -From Apollonius I learned freedom of will and undeviating steadiness -of purpose; and to look to nothing else, not even for a moment, except -to reason; and to be always the same, in sharp pains, on the occasion -of the loss of a child, and in long illness; and to see clearly in -a living example that the same man can be both most resolute and yielding, -and not peevish in giving his instruction; and to have had before -my eyes a man who clearly considered his experience and his skill -in expounding philosophical principles as the smallest of his merits; -and from him I learned how to receive from friends what are esteemed -favours, without being either humbled by them or letting them pass -unnoticed. - -From Sextus, a benevolent disposition, and the example of a family -governed in a fatherly manner, and the idea of living conformably -to nature; and gravity without affectation, and to look carefully -after the interests of friends, and to tolerate ignorant persons, -and those who form opinions without consideration: he had the power -of readily accommodating himself to all, so that intercourse with -him was more agreeable than any flattery; and at the same time he -was most highly venerated by those who associated with him: and he -had the faculty both of discovering and ordering, in an intelligent -and methodical way, the principles necessary for life; and he never -showed anger or any other passion, but was entirely free from passion, -and also most affectionate; and he could express approbation without -noisy display, and he possessed much knowledge without ostentation. - -From Alexander the grammarian, to refrain from fault-finding, and -not in a reproachful way to chide those who uttered any barbarous -or solecistic or strange-sounding expression; but dexterously to introduce -the very expression which ought to have been used, and in the way -of answer or giving confirmation, or joining in an inquiry about the -thing itself, not about the word, or by some other fit suggestion. - -From Fronto I learned to observe what envy, and duplicity, and hypocrisy -are in a tyrant, and that generally those among us who are called -Patricians are rather deficient in paternal affection. - -From Alexander the Platonic, not frequently nor without necessity -to say to any one, or to write in a letter, that I have no leisure; -nor continually to excuse the neglect of duties required by our relation -to those with whom we live, by alleging urgent occupations. - -From Catulus, not to be indifferent when a friend finds fault, even -if he should find fault without reason, but to try to restore him -to his usual disposition; and to be ready to speak well of teachers, -as it is reported of Domitius and Athenodotus; and to love my children -truly. - -From my brother Severus, to love my kin, and to love truth, and to -love justice; and through him I learned to know Thrasea, Helvidius, -Cato, Dion, Brutus; and from him I received the idea of a polity in -which there is the same law for all, a polity administered with regard -to equal rights and equal freedom of speech, and the idea of a kingly -government which respects most of all the freedom of the governed; -I learned from him also consistency and undeviating steadiness in -my regard for philosophy; and a disposition to do good, and to give -to others readily, and to cherish good hopes, and to believe that -I am loved by my friends; and in him I observed no concealment of -his opinions with respect to those whom he condemned, and that his -friends had no need to conjecture what he wished or did not wish, -but it was quite plain. - -From Maximus I learned self-government, and not to be led aside by -anything; and cheerfulness in all circumstances, as well as in illness; -and a just admixture in the moral character of sweetness and dignity, -and to do what was set before me without complaining. I observed that -everybody believed that he thought as he spoke, and that in all that -he did he never had any bad intention; and he never showed amazement -and surprise, and was never in a hurry, and never put off doing a -thing, nor was perplexed nor dejected, nor did he ever laugh to disguise -his vexation, nor, on the other hand, was he ever passionate or suspicious. -He was accustomed to do acts of beneficence, and was ready to forgive, -and was free from all falsehood; and he presented the appearance of -a man who could not be diverted from right rather than of a man who -had been improved. I observed, too, that no man could ever think that -he was despised by Maximus, or ever venture to think himself a better -man. He had also the art of being humorous in an agreeable way. - -In my father I observed mildness of temper, and unchangeable resolution -in the things which he had determined after due deliberation; and -no vainglory in those things which men call honours; and a love of -labour and perseverance; and a readiness to listen to those who had -anything to propose for the common weal; and undeviating firmness -in giving to every man according to his deserts; and a knowledge derived -from experience of the occasions for vigorous action and for remission. -And I observed that he had overcome all passion for boys; and he considered -himself no more than any other citizen; and he released his friends -from all obligation to sup with him or to attend him of necessity -when he went abroad, and those who had failed to accompany him, by -reason of any urgent circumstances, always found him the same. I observed -too his habit of careful inquiry in all matters of deliberation, and -his persistency, and that he never stopped his investigation through -being satisfied with appearances which first present themselves; and -that his disposition was to keep his friends, and not to be soon tired -of them, nor yet to be extravagant in his affection; and to be satisfied -on all occasions, and cheerful; and to foresee things a long way off, -and to provide for the smallest without display; and to check immediately -popular applause and all flattery; and to be ever watchful over the -things which were necessary for the administration of the empire, -and to be a good manager of the expenditure, and patiently to endure -the blame which he got for such conduct; and he was neither superstitious -with respect to the gods, nor did he court men by gifts or by trying -to please them, or by flattering the populace; but he showed sobriety -in all things and firmness, and never any mean thoughts or action, -nor love of novelty. And the things which conduce in any way to the -commodity of life, and of which fortune gives an abundant supply, -he used without arrogance and without excusing himself; so that when -he had them, he enjoyed them without affectation, and when he had -them not, he did not want them. No one could ever say of him that -he was either a sophist or a home-bred flippant slave or a pedant; -but every one acknowledged him to be a man ripe, perfect, above flattery, -able to manage his own and other men's affairs. Besides this, he honoured -those who were true philosophers, and he did not reproach those who -pretended to be philosophers, nor yet was he easily led by them. He -was also easy in conversation, and he made himself agreeable without -any offensive affectation. He took a reasonable care of his body's -health, not as one who was greatly attached to life, nor out of regard -to personal appearance, nor yet in a careless way, but so that, through -his own attention, he very seldom stood in need of the physician's -art or of medicine or external applications. He was most ready to -give way without envy to those who possessed any particular faculty, -such as that of eloquence or knowledge of the law or of morals, or -of anything else; and he gave them his help, that each might enjoy -reputation according to his deserts; and he always acted conformably -to the institutions of his country, without showing any affectation -of doing so. Further, he was not fond of change nor unsteady, but -he loved to stay in the same places, and to employ himself about the -same things; and after his paroxysms of headache he came immediately -fresh and vigorous to his usual occupations. His secrets were not -but very few and very rare, and these only about public matters; and -he showed prudence and economy in the exhibition of the public spectacles -and the construction of public buildings, his donations to the people, -and in such things, for he was a man who looked to what ought to be -done, not to the reputation which is got by a man's acts. He did not -take the bath at unseasonable hours; he was not fond of building houses, -nor curious about what he ate, nor about the texture and colour of -his clothes, nor about the beauty of his slaves. His dress came from -Lorium, his villa on the coast, and from Lanuvium generally. We know -how he behaved to the toll-collector at Tusculum who asked his pardon; -and such was all his behaviour. There was in him nothing harsh, nor -implacable, nor violent, nor, as one may say, anything carried to -the sweating point; but he examined all things severally, as if he -had abundance of time, and without confusion, in an orderly way, vigorously -and consistently. And that might be applied to him which is recorded -of Socrates, that he was able both to abstain from, and to enjoy, -those things which many are too weak to abstain from, and cannot enjoy -without excess. But to be strong enough both to bear the one and to -be sober in the other is the mark of a man who has a perfect and invincible -soul, such as he showed in the illness of Maximus. - -To the gods I am indebted for having good grandfathers, good parents, -a good sister, good teachers, good associates, good kinsmen and friends, -nearly everything good. Further, I owe it to the gods that I was not -hurried into any offence against any of them, though I had a disposition -which, if opportunity had offered, might have led me to do something -of this kind; but, through their favour, there never was such a concurrence -of circumstances as put me to the trial. Further, I am thankful to -the gods that I was not longer brought up with my grandfather's concubine, -and that I preserved the flower of my youth, and that I did not make -proof of my virility before the proper season, but even deferred the -time; that I was subjected to a ruler and a father who was able to -take away all pride from me, and to bring me to the knowledge that -it is possible for a man to live in a palace without wanting either -guards or embroidered dresses, or torches and statues, and such-like -show; but that it is in such a man's power to bring himself very near -to the fashion of a private person, without being for this reason -either meaner in thought, or more remiss in action, with respect to -the things which must be done for the public interest in a manner -that befits a ruler. I thank the gods for giving me such a brother, -who was able by his moral character to rouse me to vigilance over -myself, and who, at the same time, pleased me by his respect and affection; -that my children have not been stupid nor deformed in body; that I -did not make more proficiency in rhetoric, poetry, and the other studies, -in which I should perhaps have been completely engaged, if I had seen -that I was making progress in them; that I made haste to place those -who brought me up in the station of honour, which they seemed to desire, -without putting them off with hope of my doing it some time after, -because they were then still young; that I knew Apollonius, Rusticus, -Maximus; that I received clear and frequent impressions about living -according to nature, and what kind of a life that is, so that, so -far as depended on the gods, and their gifts, and help, and inspirations, -nothing hindered me from forthwith living according to nature, though -I still fall short of it through my own fault, and through not observing -the admonitions of the gods, and, I may almost say, their direct instructions; -that my body has held out so long in such a kind of life; that I never -touched either Benedicta or Theodotus, and that, after having fallen -into amatory passions, I was cured; and, though I was often out of -humour with Rusticus, I never did anything of which I had occasion -to repent; that, though it was my mother's fate to die young, she -spent the last years of her life with me; that, whenever I wished -to help any man in his need, or on any other occasion, I was never -told that I had not the means of doing it; and that to myself the -same necessity never happened, to receive anything from another; that -I have such a wife, so obedient, and so affectionate, and so simple; -that I had abundance of good masters for my children; and that remedies -have been shown to me by dreams, both others, and against bloodspitting -and giddiness...; and that, when I had an inclination to philosophy, -I did not fall into the hands of any sophist, and that I did not waste -my time on writers of histories, or in the resolution of syllogisms, -or occupy myself about the investigation of appearances in the heavens; -for all these things require the help of the gods and fortune. - -Among the Quadi at the Granua. - ----------------------------------------------------------------------- - -BOOK TWO - -Begin the morning by saying to thyself, I shall meet with the busy-body, -the ungrateful, arrogant, deceitful, envious, unsocial. All these -things happen to them by reason of their ignorance of what is good -and evil. But I who have seen the nature of the good that it is beautiful, -and of the bad that it is ugly, and the nature of him who does wrong, -that it is akin to me, not only of the same blood or seed, but that -it participates in the same intelligence and the same portion of the -divinity, I can neither be injured by any of them, for no one can -fix on me what is ugly, nor can I be angry with my kinsman, nor hate -him, For we are made for co-operation, like feet, like hands, like -eyelids, like the rows of the upper and lower teeth. To act against -one another then is contrary to nature; and it is acting against one -another to be vexed and to turn away. - -Whatever this is that I am, it is a little flesh and breath, and the -ruling part. Throw away thy books; no longer distract thyself: it -is not allowed; but as if thou wast now dying, despise the flesh; -it is blood and bones and a network, a contexture of nerves, veins, -and arteries. See the breath also, what kind of a thing it is, air, -and not always the same, but every moment sent out and again sucked -in. The third then is the ruling part: consider thus: Thou art an -old man; no longer let this be a slave, no longer be pulled by the -strings like a puppet to unsocial movements, no longer either be dissatisfied -with thy present lot, or shrink from the future. - -All that is from the gods is full of Providence. That which is from -fortune is not separated from nature or without an interweaving and -involution with the things which are ordered by Providence. From thence -all things flow; and there is besides necessity, and that which is -for the advantage of the whole universe, of which thou art a part. -But that is good for every part of nature which the nature of the -whole brings, and what serves to maintain this nature. Now the universe -is preserved, as by the changes of the elements so by the changes -of things compounded of the elements. Let these principles be enough -for thee, let them always be fixed opinions. But cast away the thirst -after books, that thou mayest not die murmuring, but cheerfully, truly, -and from thy heart thankful to the gods. - -Remember how long thou hast been putting off these things, and how -often thou hast received an opportunity from the gods, and yet dost -not use it. Thou must now at last perceive of what universe thou art -a part, and of what administrator of the universe thy existence is -an efflux, and that a limit of time is fixed for thee, which if thou -dost not use for clearing away the clouds from thy mind, it will go -and thou wilt go, and it will never return. - -Every moment think steadily as a Roman and a man to do what thou hast -in hand with perfect and simple dignity, and feeling of affection, -and freedom, and justice; and to give thyself relief from all other -thoughts. And thou wilt give thyself relief, if thou doest every act -of thy life as if it were the last, laying aside all carelessness -and passionate aversion from the commands of reason, and all hypocrisy, -and self-love, and discontent with the portion which has been given -to thee. Thou seest how few the things are, the which if a man lays -hold of, he is able to live a life which flows in quiet, and is like -the existence of the gods; for the gods on their part will require -nothing more from him who observes these things. - -Do wrong to thyself, do wrong to thyself, my soul; but thou wilt no -longer have the opportunity of honouring thyself. Every man's life -is sufficient. But thine is nearly finished, though thy soul reverences -not itself but places thy felicity in the souls of others. - -Do the things external which fall upon thee distract thee? Give thyself -time to learn something new and good, and cease to be whirled around. -But then thou must also avoid being carried about the other way. For -those too are triflers who have wearied themselves in life by their -activity, and yet have no object to which to direct every movement, -and, in a word, all their thoughts. - -Through not observing what is in the mind of another a man has seldom -been seen to be unhappy; but those who do not observe the movements -of their own minds must of necessity be unhappy. - -This thou must always bear in mind, what is the nature of the whole, -and what is my nature, and how this is related to that, and what kind -of a part it is of what kind of a whole; and that there is no one -who hinders thee from always doing and saying the things which are -according to the nature of which thou art a part. - -Theophrastus, in his comparison of bad acts- such a comparison as -one would make in accordance with the common notions of mankind- says, -like a true philosopher, that the offences which are committed through -desire are more blameable than those which are committed through anger. -For he who is excited by anger seems to turn away from reason with -a certain pain and unconscious contraction; but he who offends through -desire, being overpowered by pleasure, seems to be in a manner more -intemperate and more womanish in his offences. Rightly then, and in -a way worthy of philosophy, he said that the offence which is committed -with pleasure is more blameable than that which is committed with -pain; and on the whole the one is more like a person who has been -first wronged and through pain is compelled to be angry; but the other -is moved by his own impulse to do wrong, being carried towards doing -something by desire. - -Since it is possible that thou mayest depart from life this very moment, -regulate every act and thought accordingly. But to go away from among -men, if there are gods, is not a thing to be afraid of, for the gods -will not involve thee in evil; but if indeed they do not exist, or -if they have no concern about human affairs, what is it to me to live -in a universe devoid of gods or devoid of Providence? But in truth -they do exist, and they do care for human things, and they have put -all the means in man's power to enable him not to fall into real evils. -And as to the rest, if there was anything evil, they would have provided -for this also, that it should be altogether in a man's power not to -fall into it. Now that which does not make a man worse, how can it -make a man's life worse? But neither through ignorance, nor having -the knowledge, but not the power to guard against or correct these -things, is it possible that the nature of the universe has overlooked -them; nor is it possible that it has made so great a mistake, either -through want of power or want of skill, that good and evil should -happen indiscriminately to the good and the bad. But death certainly, -and life, honour and dishonour, pain and pleasure, all these things -equally happen to good men and bad, being things which make us neither -better nor worse. Therefore they are neither good nor evil. - -How quickly all things disappear, in the universe the bodies themselves, -but in time the remembrance of them; what is the nature of all sensible -things, and particularly those which attract with the bait of pleasure -or terrify by pain, or are noised abroad by vapoury fame; how worthless, -and contemptible, and sordid, and perishable, and dead they are- all -this it is the part of the intellectual faculty to observe. To observe -too who these are whose opinions and voices give reputation; what -death is, and the fact that, if a man looks at it in itself, and by -the abstractive power of reflection resolves into their parts all -the things which present themselves to the imagination in it, he will -then consider it to be nothing else than an operation of nature; and -if any one is afraid of an operation of nature, he is a child. This, -however, is not only an operation of nature, but it is also a thing -which conduces to the purposes of nature. To observe too how man comes -near to the deity, and by what part of him, and when this part of -man is so disposed. - -Nothing is more wretched than a man who traverses everything in a -round, and pries into the things beneath the earth, as the poet says, -and seeks by conjecture what is in the minds of his neighbours, without -perceiving that it is sufficient to attend to the daemon within him, -and to reverence it sincerely. And reverence of the daemon consists -in keeping it pure from passion and thoughtlessness, and dissatisfaction -with what comes from gods and men. For the things from the gods merit -veneration for their excellence; and the things from men should be -dear to us by reason of kinship; and sometimes even, in a manner, -they move our pity by reason of men's ignorance of good and bad; this -defect being not less than that which deprives us of the power of -distinguishing things that are white and black. - -Though thou shouldst be going to live three thousand years, and as -many times ten thousand years, still remember that no man loses any -other life than this which he now lives, nor lives any other than -this which he now loses. The longest and shortest are thus brought -to the same. For the present is the same to all, though that which -perishes is not the same; and so that which is lost appears to be -a mere moment. For a man cannot lose either the past or the future: -for what a man has not, how can any one take this from him? These -two things then thou must bear in mind; the one, that all things from -eternity are of like forms and come round in a circle, and that it -makes no difference whether a man shall see the same things during -a hundred years or two hundred, or an infinite time; and the second, -that the longest liver and he who will die soonest lose just the same. -For the present is the only thing of which a man can be deprived, -if it is true that this is the only thing which he has, and that a -man cannot lose a thing if he has it not. - -Remember that all is opinion. For what was said by the Cynic Monimus -is manifest: and manifest too is the use of what was said, if a man -receives what may be got out of it as far as it is true. - -The soul of man does violence to itself, first of all, when it becomes -an abscess and, as it were, a tumour on the universe, so far as it -can. For to be vexed at anything which happens is a separation of -ourselves from nature, in some part of which the natures of all other -things are contained. In the next place, the soul does violence to -itself when it turns away from any man, or even moves towards him -with the intention of injuring, such as are the souls of those who -are angry. In the third place, the soul does violence to itself when -it is overpowered by pleasure or by pain. Fourthly, when it plays -a part, and does or says anything insincerely and untruly. Fifthly, -when it allows any act of its own and any movement to be without an -aim, and does anything thoughtlessly and without considering what -it is, it being right that even the smallest things be done with reference -to an end; and the end of rational animals is to follow the reason -and the law of the most ancient city and polity. - -Of human life the time is a point, and the substance is in a flux, -and the perception dull, and the composition of the whole body subject -to putrefaction, and the soul a whirl, and fortune hard to divine, -and fame a thing devoid of judgement. And, to say all in a word, everything -which belongs to the body is a stream, and what belongs to the soul -is a dream and vapour, and life is a warfare and a stranger's sojourn, -and after-fame is oblivion. What then is that which is able to conduct -a man? One thing and only one, philosophy. But this consists in keeping -the daemon within a man free from violence and unharmed, superior -to pains and pleasures, doing nothing without purpose, nor yet falsely -and with hypocrisy, not feeling the need of another man's doing or -not doing anything; and besides, accepting all that happens, and all -that is allotted, as coming from thence, wherever it is, from whence -he himself came; and, finally, waiting for death with a cheerful mind, -as being nothing else than a dissolution of the elements of which -every living being is compounded. But if there is no harm to the elements -themselves in each continually changing into another, why should a -man have any apprehension about the change and dissolution of all -the elements? For it is according to nature, and nothing is evil which -is according to nature. - -This in Carnuntum. - ----------------------------------------------------------------------- - -BOOK THREE - -We ught to consider not only that our life is daily wasting away -and a smaller part of it is left, but another thing also must be taken -into the account, that if a man should live longer, it is quite uncertain -whether the understanding will still continue sufficient for the comprehension -of things, and retain the power of contemplation which strives to -acquire the knowledge of the divine and the human. For if he shall -begin to fall into dotage, perspiration and nutrition and imagination -and appetite, and whatever else there is of the kind, will not fail; -but the power of making use of ourselves, and filling up the measure -of our duty, and clearly separating all appearances, and considering -whether a man should now depart from life, and whatever else of the -kind absolutely requires a disciplined reason, all this is already -extinguished. We must make haste then, not only because we are daily -nearer to death, but also because the conception of things and the -understanding of them cease first. - -We ought to observe also that even the things which follow after the -things which are produced according to nature contain something pleasing -and attractive. For instance, when bread is baked some parts are split -at the surface, and these parts which thus open, and have a certain -fashion contrary to the purpose of the baker's art, are beautiful -in a manner, and in a peculiar way excite a desire for eating. And -again, figs, when they are quite ripe, gape open; and in the ripe -olives the very circumstance of their being near to rottenness adds -a peculiar beauty to the fruit. And the ears of corn bending down, -and the lion's eyebrows, and the foam which flows from the mouth of -wild boars, and many other things- though they are far from being -beautiful, if a man should examine them severally- still, because -they are consequent upon the things which are formed by nature, help -to adorn them, and they please the mind; so that if a man should have -a feeling and deeper insight with respect to the things which are -produced in the universe, there is hardly one of those which follow -by way of consequence which will not seem to him to be in a manner -disposed so as to give pleasure. And so he will see even the real -gaping jaws of wild beasts with no less pleasure than those which -painters and sculptors show by imitation; and in an old woman and -an old man he will be able to see a certain maturity and comeliness; -and the attractive loveliness of young persons he will be able to -look on with chaste eyes; and many such things will present themselves, -not pleasing to every man, but to him only who has become truly familiar -with nature and her works. - -Hippocrates after curing many diseases himself fell sick and died. -The Chaldaei foretold the deaths of many, and then fate caught them -too. Alexander, and Pompeius, and Caius Caesar, after so often completely -destroying whole cities, and in battle cutting to pieces many ten -thousands of cavalry and infantry, themselves too at last departed -from life. Heraclitus, after so many speculations on the conflagration -of the universe, was filled with water internally and died smeared -all over with mud. And lice destroyed Democritus; and other lice killed -Socrates. What means all this? Thou hast embarked, thou hast made -the voyage, thou art come to shore; get out. If indeed to another -life, there is no want of gods, not even there. But if to a state -without sensation, thou wilt cease to be held by pains and pleasures, -and to be a slave to the vessel, which is as much inferior as that -which serves it is superior: for the one is intelligence and deity; -the other is earth and corruption. - -Do not waste the remainder of thy life in thoughts about others, when -thou dost not refer thy thoughts to some object of common utility. -For thou losest the opportunity of doing something else when thou -hast such thoughts as these, What is such a person doing, and why, -and what is he saying, and what is he thinking of, and what is he -contriving, and whatever else of the kind makes us wander away from -the observation of our own ruling power. We ought then to check in -the series of our thoughts everything that is without a purpose and -useless, but most of all the over-curious feeling and the malignant; -and a man should use himself to think of those things only about which -if one should suddenly ask, What hast thou now in thy thoughts? With -perfect openness thou mightest, immediately answer, This or That; -so that from thy words it should be plain that everything in thee -is simple and benevolent, and such as befits a social animal, and -one that cares not for thoughts about pleasure or sensual enjoyments -at all, nor has any rivalry or envy and suspicion, or anything else -for which thou wouldst blush if thou shouldst say that thou hadst -it in thy mind. For the man who is such and no longer delays being -among the number of the best, is like a priest and minister of the -gods, using too the deity which is planted within him, which makes -the man uncontaminated by pleasure, unharmed by any pain, untouched -by any insult, feeling no wrong, a fighter in the noblest fight, one -who cannot be overpowered by any passion, dyed deep with justice, -accepting with all his soul everything which happens and is assigned -to him as his portion; and not often, nor yet without great necessity -and for the general interest, imagining what another says, or does, -or thinks. For it is only what belongs to himself that he makes the -matter for his activity; and he constantly thinks of that which is -allotted to himself out of the sum total of things, and he makes his -own acts fair, and he is persuaded that his own portion is good. For -the lot which is assigned to each man is carried along with him and -carries him along with it. And he remembers also that every rational -animal is his kinsman, and that to care for all men is according to -man's nature; and a man should hold on to the opinion not of all, -but of those only who confessedly live according to nature. But as -to those who live not so, he always bears in mind what kind of men -they are both at home and from home, both by night and by day, and -what they are, and with what men they live an impure life. Accordingly, -he does not value at all the praise which comes from such men, since -they are not even satisfied with themselves. - -Labour not unwillingly, nor without regard to the common interest, -nor without due consideration, nor with distraction; nor let studied -ornament set off thy thoughts, and be not either a man of many words, -or busy about too many things. And further, let the deity which is -in thee be the guardian of a living being, manly and of ripe age, -and engaged in matter political, and a Roman, and a ruler, who has -taken his post like a man waiting for the signal which summons him -from life, and ready to go, having need neither of oath nor of any -man's testimony. Be cheerful also, and seek not external help nor -the tranquility which others give. A man then must stand erect, not -be kept erect by others. - -If thou findest in human life anything better than justice, truth, -temperance, fortitude, and, in a word, anything better than thy own -mind's self-satisfaction in the things which it enables thee to do -according to right reason, and in the condition that is assigned to -thee without thy own choice; if, I say, thou seest anything better -than this, turn to it with all thy soul, and enjoy that which thou -hast found to be the best. But if nothing appears to be better than -the deity which is planted in thee, which has subjected to itself -all thy appetites, and carefully examines all the impressions, and, -as Socrates said, has detached itself from the persuasions of sense, -and has submitted itself to the gods, and cares for mankind; if thou -findest everything else smaller and of less value than this, give -place to nothing else, for if thou dost once diverge and incline to -it, thou wilt no longer without distraction be able to give the preference -to that good thing which is thy proper possession and thy own; for -it is not right that anything of any other kind, such as praise from -the many, or power, or enjoyment of pleasure, should come into competition -with that which is rationally and politically or practically good. -All these things, even though they may seem to adapt themselves to -the better things in a small degree, obtain the superiority all at -once, and carry us away. But do thou, I say, simply and freely choose -the better, and hold to it.- But that which is useful is the better.- -Well then, if it is useful to thee as a rational being, keep to it; -but if it is only useful to thee as an animal, say so, and maintain -thy judgement without arrogance: only take care that thou makest the -inquiry by a sure method. - -Never value anything as profitable to thyself which shall compel thee -to break thy promise, to lose thy self-respect, to hate any man, to -suspect, to curse, to act the hypocrite, to desire anything which -needs walls and curtains: for he who has preferred to everything intelligence -and daemon and the worship of its excellence, acts no tragic part, -does not groan, will not need either solitude or much company; and, -what is chief of all, he will live without either pursuing or flying -from death; but whether for a longer or a shorter time he shall have -the soul inclosed in the body, he cares not at all: for even if he -must depart immediately, he will go as readily as if he were going -to do anything else which can be done with decency and order; taking -care of this only all through life, that his thoughts turn not away -from anything which belongs to an intelligent animal and a member -of a civil community. - -In the mind of one who is chastened and purified thou wilt find no -corrupt matter, nor impurity, nor any sore skinned over. Nor is his -life incomplete when fate overtakes him, as one may say of an actor -who leaves the stage before ending and finishing the play. Besides, -there is in him nothing servile, nor affected, nor too closely bound -to other things, nor yet detached from other things, nothing worthy -of blame, nothing which seeks a hiding-place. - -Reverence the faculty which produces opinion. On this faculty it entirely -depends whether there shall exist in thy ruling part any opinion inconsistent -with nature and the constitution of the rational animal. And this -faculty promises freedom from hasty judgement, and friendship towards -men, and obedience to the gods. - -Throwing away then all things, hold to these only which are few; and -besides bear in mind that every man lives only this present time, -which is an indivisible point, and that all the rest of his life is -either past or it is uncertain. Short then is the time which every -man lives, and small the nook of the earth where he lives; and short -too the longest posthumous fame, and even this only continued by a -succession of poor human beings, who will very soon die, and who know -not even themselves, much less him who died long ago. - -To the aids which have been mentioned let this one still be added:- -Make for thyself a definition or description of the thing which is -presented to thee, so as to see distinctly what kind of a thing it -is in its substance, in its nudity, in its complete entirety, and -tell thyself its proper name, and the names of the things of which -it has been compounded, and into which it will be resolved. For nothing -is so productive of elevation of mind as to be able to examine methodically -and truly every object which is presented to thee in life, and always -to look at things so as to see at the same time what kind of universe -this is, and what kind of use everything performs in it, and what -value everything has with reference to the whole, and what with reference -to man, who is a citizen of the highest city, of which all other cities -are like families; what each thing is, and of what it is composed, -and how long it is the nature of this thing to endure which now makes -an impression on me, and what virtue I have need of with respect to -it, such as gentleness, manliness, truth, fidelity, simplicity, contentment, -and the rest. Wherefore, on every occasion a man should say: this -comes from God; and this is according to the apportionment and spinning -of the thread of destiny, and such-like coincidence and chance; and -this is from one of the same stock, and a kinsman and partner, one -who knows not however what is according to his nature. But I know; -for this reason I behave towards him according to the natural law -of fellowship with benevolence and justice. At the same time however -in things indifferent I attempt to ascertain the value of each. - -If thou workest at that which is before thee, following right reason -seriously, vigorously, calmly, without allowing anything else to distract -thee, but keeping thy divine part pure, as if thou shouldst be bound -to give it back immediately; if thou holdest to this, expecting nothing, -fearing nothing, but satisfied with thy present activity according -to nature, and with heroic truth in every word and sound which thou -utterest, thou wilt live happy. And there is no man who is able to -prevent this. - -As physicians have always their instruments and knives ready for cases -which suddenly require their skill, so do thou have principles ready -for the understanding of things divine and human, and for doing everything, -even the smallest, with a recollection of the bond which unites the -divine and human to one another. For neither wilt thou do anything -well which pertains to man without at the same time having a reference -to things divine; nor the contrary. - -No longer wander at hazard; for neither wilt thou read thy own memoirs, -nor the acts of the ancient Romans and Hellenes, and the selections -from books which thou wast reserving for thy old age. Hasten then -to the end which thou hast before thee, and throwing away idle hopes, -come to thy own aid, if thou carest at all for thyself, while it is -in thy power. - -They know not how many things are signified by the words stealing, -sowing, buying, keeping quiet, seeing what ought to be done; for this -is not effected by the eyes, but by another kind of vision. - -Body, soul, intelligence: to the body belong sensations, to the soul -appetites, to the intelligence principles. To receive the impressions -of forms by means of appearances belongs even to animals; to be pulled -by the strings of desire belongs both to wild beasts and to men who -have made themselves into women, and to a Phalaris and a Nero: and -to have the intelligence that guides to the things which appear suitable -belongs also to those who do not believe in the gods, and who betray -their country, and do their impure deeds when they have shut the doors. -If then everything else is common to all that I have mentioned, there -remains that which is peculiar to the good man, to be pleased and -content with what happens, and with the thread which is spun for him; -and not to defile the divinity which is planted in his breast, nor -disturb it by a crowd of images, but to preserve it tranquil, following -it obediently as a god, neither saying anything contrary to the truth, -nor doing anything contrary to justice. And if all men refuse to believe -that he lives a simple, modest, and contented life, he is neither -angry with any of them, nor does he deviate from the way which leads -to the end of life, to which a man ought to come pure, tranquil, ready -to depart, and without any compulsion perfectly reconciled to his -lot. - ----------------------------------------------------------------------- - -BOOK FOUR - -That which rules within, when it is according to nature, is so affected -with respect to the events which happen, that it always easily adapts -itself to that which is and is presented to it. For it requires no -definite material, but it moves towards its purpose, under certain -conditions however; and it makes a material for itself out of that -which opposes it, as fire lays hold of what falls into it, by which -a small light would have been extinguished: but when the fire is strong, -it soon appropriates to itself the matter which is heaped on it, and -consumes it, and rises higher by means of this very material. - -Let no act be done without a purpose, nor otherwise than according -to the perfect principles of art. - -Men seek retreats for themselves, houses in the country, sea-shores, -and mountains; and thou too art wont to desire such things very much. -But this is altogether a mark of the most common sort of men, for -it is in thy power whenever thou shalt choose to retire into thyself. -For nowhere either with more quiet or more freedom from trouble does -a man retire than into his own soul, particularly when he has within -him such thoughts that by looking into them he is immediately in perfect -tranquility; and I affirm that tranquility is nothing else than the -good ordering of the mind. Constantly then give to thyself this retreat, -and renew thyself; and let thy principles be brief and fundamental, -which, as soon as thou shalt recur to them, will be sufficient to -cleanse the soul completely, and to send thee back free from all discontent -with the things to which thou returnest. For with what art thou discontented? -With the badness of men? Recall to thy mind this conclusion, that -rational animals exist for one another, and that to endure is a part -of justice, and that men do wrong involuntarily; and consider how -many already, after mutual enmity, suspicion, hatred, and fighting, -have been stretched dead, reduced to ashes; and be quiet at last.- -But perhaps thou art dissatisfied with that which is assigned to thee -out of the universe.- Recall to thy recollection this alternative; -either there is providence or atoms, fortuitous concurrence of things; -or remember the arguments by which it has been proved that the world -is a kind of political community, and be quiet at last.- But perhaps -corporeal things will still fasten upon thee.- Consider then further -that the mind mingles not with the breath, whether moving gently or -violently, when it has once drawn itself apart and discovered its -own power, and think also of all that thou hast heard and assented -to about pain and pleasure, and be quiet at last.- But perhaps the -desire of the thing called fame will torment thee.- See how soon everything -is forgotten, and look at the chaos of infinite time on each side -of the present, and the emptiness of applause, and the changeableness -and want of judgement in those who pretend to give praise, and the -narrowness of the space within which it is circumscribed, and be quiet -at last. For the whole earth is a point, and how small a nook in it -is this thy dwelling, and how few are there in it, and what kind of -people are they who will praise thee. - -This then remains: Remember to retire into this little territory of -thy own, and above all do not distract or strain thyself, but be free, -and look at things as a man, as a human being, as a citizen, as a -mortal. But among the things readiest to thy hand to which thou shalt -turn, let there be these, which are two. One is that things do not -touch the soul, for they are external and remain immovable; but our -perturbations come only from the opinion which is within. The other -is that all these things, which thou seest, change immediately and -will no longer be; and constantly bear in mind how many of these changes -thou hast already witnessed. The universe is transformation: life -is opinion. - -If our intellectual part is common, the reason also, in respect of -which we are rational beings, is common: if this is so, common also -is the reason which commands us what to do, and what not to do; if -this is so, there is a common law also; if this is so, we are fellow-citizens; -if this is so, we are members of some political community; if this -is so, the world is in a manner a state. For of what other common -political community will any one say that the whole human race are -members? And from thence, from this common political community comes -also our very intellectual faculty and reasoning faculty and our capacity -for law; or whence do they come? For as my earthly part is a portion -given to me from certain earth, and that which is watery from another -element, and that which is hot and fiery from some peculiar source -(for nothing comes out of that which is nothing, as nothing also returns -to non-existence), so also the intellectual part comes from some source. - -Death is such as generation is, a mystery of nature; a composition -out of the same elements, and a decomposition into the same; and altogether -not a thing of which any man should be ashamed, for it is not contrary -to the nature of a reasonable animal, and not contrary to the reason -of our constitution. - -It is natural that these things should be done by such persons, it -is a matter of necessity; and if a man will not have it so, he will -not allow the fig-tree to have juice. But by all means bear this in -mind, that within a very short time both thou and he will be dead; -and soon not even your names will be left behind. - -Take away thy opinion, and then there is taken away the complaint, -"I have been harmed." Take away the complaint, "I have been harmed," -and the harm is taken away. - -That which does not make a man worse than he was, also does not make -his life worse, nor does it harm him either from without or from within. - -The nature of that which is universally useful has been compelled -to do this. - -Consider that everything which happens, happens justly, and if thou -observest carefully, thou wilt find it to be so. I do not say only -with respect to the continuity of the series of things, but with respect -to what is just, and as if it were done by one who assigns to each -thing its value. Observe then as thou hast begun; and whatever thou -doest, do it in conjunction with this, the being good, and in the -sense in which a man is properly understood to be good. Keep to this -in every action. - -Do not have such an opinion of things as he has who does thee wrong, -or such as he wishes thee to have, but look at them as they are in -truth. - -A man should always have these two rules in readiness; the one, to -do only whatever the reason of the ruling and legislating faculty -may suggest for the use of men; the other, to change thy opinion, -if there is any one at hand who sets thee right and moves thee from -any opinion. But this change of opinion must proceed only from a certain -persuasion, as of what is just or of common advantage, and the like, -not because it appears pleasant or brings reputation. - -Hast thou reason? I have.- Why then dost not thou use it? For if this -does its own work, what else dost thou wish? - -Thou hast existed as a part. Thou shalt disappear in that which produced -thee; but rather thou shalt be received back into its seminal principle -by transmutation. - -Many grains of frankincense on the same altar: one falls before, another -falls after; but it makes no difference. - -Within ten days thou wilt seem a god to those to whom thou art now -a beast and an ape, if thou wilt return to thy principles and the -worship of reason. - -Do not act as if thou wert going to live ten thousand years. Death -hangs over thee. While thou livest, while it is in thy power, be good. - -How much trouble he avoids who does not look to see what his neighbour -says or does or thinks, but only to what he does himself, that it -may be just and pure; or as Agathon says, look not round at the depraved -morals of others, but run straight along the line without deviating -from it. - -He who has a vehement desire for posthumous fame does not consider -that every one of those who remember him will himself also die very -soon; then again also they who have succeeded them, until the whole -remembrance shall have been extinguished as it is transmitted through -men who foolishly admire and perish. But suppose that those who will -remember are even immortal, and that the remembrance will be immortal, -what then is this to thee? And I say not what is it to the dead, but -what is it to the living? What is praise except indeed so far as it -has a certain utility? For thou now rejectest unseasonably the gift -of nature, clinging to something else... - -Everything which is in any way beautiful is beautiful in itself, and -terminates in itself, not having praise as part of itself. Neither -worse then nor better is a thing made by being praised. I affirm this -also of the things which are called beautiful by the vulgar, for example, -material things and works of art. That which is really beautiful has -no need of anything; not more than law, not more than truth, not more -than benevolence or modesty. Which of these things is beautiful because -it is praised, or spoiled by being blamed? Is such a thing as an emerald -made worse than it was, if it is not praised? Or gold, ivory, purple, -a lyre, a little knife, a flower, a shrub? - -If souls continue to exist, how does the air contain them from eternity?- -But how does the earth contain the bodies of those who have been buried -from time so remote? For as here the mutation of these bodies after -a certain continuance, whatever it may be, and their dissolution make -room for other dead bodies; so the souls which are removed into the -air after subsisting for some time are transmuted and diffused, and -assume a fiery nature by being received into the seminal intelligence -of the universe, and in this way make room for the fresh souls which -come to dwell there. And this is the answer which a man might give -on the hypothesis of souls continuing to exist. But we must not only -think of the number of bodies which are thus buried, but also of the -number of animals which are daily eaten by us and the other animals. -For what a number is consumed, and thus in a manner buried in the -bodies of those who feed on them! And nevertheless this earth receives -them by reason of the changes of these bodies into blood, and the -transformations into the aerial or the fiery element. - -What is the investigation into the truth in this matter? The division -into that which is material and that which is the cause of form, the -formal. - -Do not be whirled about, but in every movement have respect to justice, -and on the occasion of every impression maintain the faculty of comprehension -or understanding. - -Everything harmonizes with me, which is harmonious to thee, O Universe. -Nothing for me is too early nor too late, which is in due time for -thee. Everything is fruit to me which thy seasons bring, O Nature: -from thee are all things, in thee are all things, to thee all things -return. The poet says, Dear city of Cecrops; and wilt not thou say, -Dear city of Zeus? - -Occupy thyself with few things, says the philosopher, if thou wouldst -be tranquil.- But consider if it would not be better to say, Do what -is necessary, and whatever the reason of the animal which is naturally -social requires, and as it requires. For this brings not only the -tranquility which comes from doing well, but also that which comes -from doing few things. For the greatest part of what we say and do -being unnecessary, if a man takes this away, he will have more leisure -and less uneasiness. Accordingly on every occasion a man should ask -himself, Is this one of the unnecessary things? Now a man should take -away not only unnecessary acts, but also, unnecessary thoughts, for -thus superfluous acts will not follow after. - -Try how the life of the good man suits thee, the life of him who is -satisfied with his portion out of the whole, and satisfied with his -own just acts and benevolent disposition. - -Hast thou seen those things? Look also at these. Do not disturb thyself. -Make thyself all simplicity. Does any one do wrong? It is to himself -that he does the wrong. Has anything happened to thee? Well; out of -the universe from the beginning everything which happens has been -apportioned and spun out to thee. In a word, thy life is short. Thou -must turn to profit the present by the aid of reason and justice. -Be sober in thy relaxation. - -Either it is a well-arranged universe or a chaos huddled together, -but still a universe. But can a certain order subsist in thee, and -disorder in the All? And this too when all things are so separated -and diffused and sympathetic. - -A black character, a womanish character, a stubborn character, bestial, -childish, animal, stupid, counterfeit, scurrilous, fraudulent, tyrannical. - -If he is a stranger to the universe who does not know what is in it, -no less is he a stranger who does not know what is going on in it. -He is a runaway, who flies from social reason; he is blind, who shuts -the eyes of the understanding; he is poor, who has need of another, -and has not from himself all things which are useful for life. He -is an abscess on the universe who withdraws and separates himself -from the reason of our common nature through being displeased with -the things which happen, for the same nature produces this, and has -produced thee too: he is a piece rent asunder from the state, who -tears his own soul from that of reasonable animals, which is one. - -The one is a philosopher without a tunic, and the other without a -book: here is another half naked: Bread I have not, he says, and I -abide by reason.- And I do not get the means of living out of my learning, -and I abide by my reason. - -Love the art, poor as it may be, which thou hast learned, and be content -with it; and pass through the rest of life like one who has intrusted -to the gods with his whole soul all that he has, making thyself neither -the tyrant nor the slave of any man. - -Consider, for example, the times of Vespasian. Thou wilt see all these -things, people marrying, bringing up children, sick, dying, warring, -feasting, trafficking, cultivating the ground, flattering, obstinately -arrogant, suspecting, plotting, wishing for some to die, grumbling -about the present, loving, heaping up treasure, desiring counsulship, -kingly power. Well then, that life of these people no longer exists -at all. Again, remove to the times of Trajan. Again, all is the same. -Their life too is gone. In like manner view also the other epochs -of time and of whole nations, and see how many after great efforts -soon fell and were resolved into the elements. But chiefly thou shouldst -think of those whom thou hast thyself known distracting themselves -about idle things, neglecting to do what was in accordance with their -proper constitution, and to hold firmly to this and to be content -with it. And herein it is necessary to remember that the attention -given to everything has its proper value and proportion. For thus -thou wilt not be dissatisfied, if thou appliest thyself to smaller -matters no further than is fit. - -The words which were formerly familiar are now antiquated: so also -the names of those who were famed of old, are now in a manner antiquated, -Camillus, Caeso, Volesus, Leonnatus, and a little after also Scipio -and Cato, then Augustus, then also Hadrian and Antoninus. For all -things soon pass away and become a mere tale, and complete oblivion -soon buries them. And I say this of those who have shone in a wondrous -way. For the rest, as soon as they have breathed out their breath, -they are gone, and no man speaks of them. And, to conclude the matter, -what is even an eternal remembrance? A mere nothing. What then is -that about which we ought to employ our serious pains? This one thing, -thoughts just, and acts social, and words which never lie, and a disposition -which gladly accepts all that happens, as necessary, as usual, as -flowing from a principle and source of the same kind. - -Willingly give thyself up to Clotho, one of the Fates, allowing her -to spin thy thread into whatever things she pleases. - -Everything is only for a day, both that which remembers and that which -is remembered. - -Observe constantly that all things take place by change, and accustom -thyself to consider that the nature of the Universe loves nothing -so much as to change the things which are and to make new things like -them. For everything that exists is in a manner the seed of that which -will be. But thou art thinking only of seeds which are cast into the -earth or into a womb: but this is a very vulgar notion. - -Thou wilt soon die, and thou art not yet simple, not free from perturbations, -nor without suspicion of being hurt by external things, nor kindly -disposed towards all; nor dost thou yet place wisdom only in acting -justly. - -Examine men's ruling principles, even those of the wise, what kind -of things they avoid, and what kind they pursue. - -What is evil to thee does not subsist in the ruling principle of another; -nor yet in any turning and mutation of thy corporeal covering. Where -is it then? It is in that part of thee in which subsists the power -of forming opinions about evils. Let this power then not form such -opinions, and all is well. And if that which is nearest to it, the -poor body, is burnt, filled with matter and rottenness, nevertheless -let the part which forms opinions about these things be quiet, that -is, let it judge that nothing is either bad or good which can happen -equally to the bad man and the good. For that which happens equally -to him who lives contrary to nature and to him who lives according -to nature, is neither according to nature nor contrary to nature. - -Constantly regard the universe as one living being, having one substance -and one soul; and observe how all things have reference to one perception, -the perception of this one living being; and how all things act with -one movement; and how all things are the cooperating causes of all -things which exist; observe too the continuous spinning of the thread -and the contexture of the web. - -Thou art a little soul bearing about a corpse, as Epictetus used to -say. - -It is no evil for things to undergo change, and no good for things -to subsist in consequence of change. - -Time is like a river made up of the events which happen, and a violent -stream; for as soon as a thing has been seen, it is carried away, -and another comes in its place, and this will be carried away too. - -Everything which happens is as familiar and well known as the rose -in spring and the fruit in summer; for such is disease, and death, -and calumny, and treachery, and whatever else delights fools or vexes -them. - -In the series of things those which follow are always aptly fitted -to those which have gone before; for this series is not like a mere -enumeration of disjointed things, which has only a necessary sequence, -but it is a rational connection: and as all existing things are arranged -together harmoniously, so the things which come into existence exhibit -no mere succession, but a certain wonderful relationship. - -Always remember the saying of Heraclitus, that the death of earth -is to become water, and the death of water is to become air, and the -death of air is to become fire, and reversely. And think too of him -who forgets whither the way leads, and that men quarrel with that -with which they are most constantly in communion, the reason which -governs the universe; and the things which daily meet with seem to -them strange: and consider that we ought not to act and speak as if -we were asleep, for even in sleep we seem to act and speak; and that -we ought not, like children who learn from their parents, simply to -act and speak as we have been taught. - -If any god told thee that thou shalt die to-morrow, or certainly on -the day after to-morrow, thou wouldst not care much whether it was -on the third day or on the morrow, unless thou wast in the highest -degree mean-spirited- for how small is the difference?- So think it -no great thing to die after as many years as thou canst name rather -than to-morrow. - -Think continually how many physicians are dead after often contracting -their eyebrows over the sick; and how many astrologers after predicting -with great pretensions the deaths of others; and how many philosophers -after endless discourses on death or immortality; how many heroes -after killing thousands; and how many tyrants who have used their -power over men's lives with terrible insolence as if they were immortal; -and how many cities are entirely dead, so to speak, Helice and Pompeii -and Herculaneum, and others innumerable. Add to the reckoning all -whom thou hast known, one after another. One man after burying another -has been laid out dead, and another buries him: and all this in a -short time. To conclude, always observe how ephemeral and worthless -human things are, and what was yesterday a little mucus to-morrow -will be a mummy or ashes. Pass then through this little space of time -conformably to nature, and end thy journey in content, just as an -olive falls off when it is ripe, blessing nature who produced it, -and thanking the tree on which it grew. - -Be like the promontory against which the waves continually break, -but it stands firm and tames the fury of the water around it. - -Unhappy am I because this has happened to me.- Not so, but happy am -I, though this has happened to me, because I continue free from pain, -neither crushed by the present nor fearing the future. For such a -thing as this might have happened to every man; but every man would -not have continued free from pain on such an occasion. Why then is -that rather a misfortune than this a good fortune? And dost thou in -all cases call that a man's misfortune, which is not a deviation from -man's nature? And does a thing seem to thee to be a deviation from -man's nature, when it is not contrary to the will of man's nature? -Well, thou knowest the will of nature. Will then this which has happened -prevent thee from being just, magnanimous, temperate, prudent, secure -against inconsiderate opinions and falsehood; will it prevent thee -from having modesty, freedom, and everything else, by the presence -of which man's nature obtains all that is its own? Remember too on -every occasion which leads thee to vexation to apply this principle: -not that this is a misfortune, but that to bear it nobly is good fortune. - -It is a vulgar, but still a useful help towards contempt of death, -to pass in review those who have tenaciously stuck to life. What more -then have they gained than those who have died early? Certainly they -lie in their tombs somewhere at last, Cadicianus, Fabius, Julianus, -Lepidus, or any one else like them, who have carried out many to be -buried, and then were carried out themselves. Altogether the interval -is small between birth and death; and consider with how much trouble, -and in company with what sort of people and in what a feeble body -this interval is laboriously passed. Do not then consider life a thing -of any value. For look to the immensity of time behind thee, and to -the time which is before thee, another boundless space. In this infinity -then what is the difference between him who lives three days and him -who lives three generations? - -Always run to the short way; and the short way is the natural: accordingly -say and do everything in conformity with the soundest reason. For -such a purpose frees a man from trouble, and warfare, and all artifice -and ostentatious display. - ----------------------------------------------------------------------- - -BOOK FIVE - -In he morning when thou risest unwillingly, let this thought be present- -I am rising to the work of a human being. Why then am I dissatisfied -if I am going to do the things for which I exist and for which I was -brought into the world? Or have I been made for this, to lie in the -bed-clothes and keep myself warm?- But this is more pleasant.- Dost -thou exist then to take thy pleasure, and not at all for action or -exertion? Dost thou not see the little plants, the little birds, the -ants, the spiders, the bees working together to put in order their -several parts of the universe? And art thou unwilling to do the work -of a human being, and dost thou not make haste to do that which is -according to thy nature?- But it is necessary to take rest also.- -It is necessary: however nature has fixed bounds to this too: she -has fixed bounds both to eating and drinking, and yet thou goest beyond -these bounds, beyond what is sufficient; yet in thy acts it is not -so, but thou stoppest short of what thou canst do. So thou lovest -not thyself, for if thou didst, thou wouldst love thy nature and her -will. But those who love their several arts exhaust themselves in -working at them unwashed and without food; but thou valuest thy own -own nature less than the turner values the turning art, or the dancer -the dancing art, or the lover of money values his money, or the vainglorious -man his little glory. And such men, when they have a violent affection -to a thing, choose neither to eat nor to sleep rather than to perfect -the things which they care for. But are the acts which concern society -more vile in thy eyes and less worthy of thy labour? - -How easy it is to repel and to wipe away every impression which is -troublesome or unsuitable, and immediately to be in all tranquility. - -Judge every word and deed which are according to nature to be fit -for thee; and be not diverted by the blame which follows from any -people nor by their words, but if a thing is good to be done or said, -do not consider it unworthy of thee. For those persons have their -peculiar leading principle and follow their peculiar movement; which -things do not thou regard, but go straight on, following thy own nature -and the common nature; and the way of both is one. - -I go through the things which happen according to nature until I shall -fall and rest, breathing out my breath into that element out of which -I daily draw it in, and falling upon that earth out of which my father -collected the seed, and my mother the blood, and my nurse the milk; -out of which during so many years I have been supplied with food and -drink; which bears me when I tread on it and abuse it for so many -purposes. - -Thou sayest, Men cannot admire the sharpness of thy wits.- Be it so: -but there are many other things of which thou canst not say, I am -not formed for them by nature. Show those qualities then which are -altogether in thy power, sincerity, gravity, endurance of labour, -aversion to pleasure, contentment with thy portion and with few things, -benevolence, frankness, no love of superfluity, freedom from trifling -magnanimity. Dost thou not see how many qualities thou art immediately -able to exhibit, in which there is no excuse of natural incapacity -and unfitness, and yet thou still remainest voluntarily below the -mark? Or art thou compelled through being defectively furnished by -nature to murmur, and to be stingy, and to flatter, and to find fault -with thy poor body, and to try to please men, and to make great display, -and to be so restless in thy mind? No, by the gods: but thou mightest -have been delivered from these things long ago. Only if in truth thou -canst be charged with being rather slow and dull of comprehension, -thou must exert thyself about this also, not neglecting it nor yet -taking pleasure in thy dulness. - -One man, when he has done a service to another, is ready to set it -down to his account as a favour conferred. Another is not ready to -do this, but still in his own mind he thinks of the man as his debtor, -and he knows what he has done. A third in a manner does not even know -what he has done, but he is like a vine which has produced grapes, -and seeks for nothing more after it has once produced its proper fruit. -As a horse when he has run, a dog when he has tracked the game, a -bee when it has made the honey, so a man when he has done a good act, -does not call out for others to come and see, but he goes on to another -act, as a vine goes on to produce again the grapes in season.- Must -a man then be one of these, who in a manner act thus without observing -it?- Yes.- But this very thing is necessary, the observation of what -a man is doing: for, it may be said, it is characteristic of the social -animal to perceive that he is working in a social manner, and indeed -to wish that his social partner also should perceive it.- It is true -what thou sayest, but thou dost not rightly understand what is now -said: and for this reason thou wilt become one of those of whom I -spoke before, for even they are misled by a certain show of reason. -But if thou wilt choose to understand the meaning of what is said, -do not fear that for this reason thou wilt omit any social act. - -A prayer of the Athenians: Rain, rain, O dear Zeus, down on the ploughed -fields of the Athenians and on the plains.- In truth we ought not -to pray at all, or we ought to pray in this simple and noble fashion. - -Just as we must understand when it is said, That Aesculapius prescribed -to this man horse-exercise, or bathing in cold water or going without -shoes; so we must understand it when it is said, That the nature of -the universe prescribed to this man disease or mutilation or loss -or anything else of the kind. For in the first case Prescribed means -something like this: he prescribed this for this man as a thing adapted -to procure health; and in the second case it means: That which happens -to (or, suits) every man is fixed in a manner for him suitably to -his destiny. For this is what we mean when we say that things are -suitable to us, as the workmen say of squared stones in walls or the -pyramids, that they are suitable, when they fit them to one another -in some kind of connexion. For there is altogether one fitness, harmony. -And as the universe is made up out of all bodies to be such a body -as it is, so out of all existing causes necessity (destiny) is made -up to be such a cause as it is. And even those who are completely -ignorant understand what I mean, for they say, It (necessity, destiny) -brought this to such a person.- This then was brought and this was -precribed to him. Let us then receive these things, as well as those -which Aesculapius prescribes. Many as a matter of course even among -his prescriptions are disagreeable, but we accept them in the hope -of health. Let the perfecting and accomplishment of the things, which -the common nature judges to be good, be judged by thee to be of the -same kind as thy health. And so accept everything which happens, even -if it seem disagreeable, because it leads to this, to the health of -the universe and to the prosperity and felicity of Zeus (the universe). -For he would not have brought on any man what he has brought, if it -were not useful for the whole. Neither does the nature of anything, -whatever it may be, cause anything which is not suitable to that which -is directed by it. For two reasons then it is right to be content -with that which happens to thee; the one, because it was done for -thee and prescribed for thee, and in a manner had reference to thee, -originally from the most ancient causes spun with thy destiny; and -the other, because even that which comes severally to every man is -to the power which administers the universe a cause of felicity and -perfection, nay even of its very continuance. For the integrity of -the whole is mutilated, if thou cuttest off anything whatever from -the conjunction and the continuity either of the parts or of the causes. -And thou dost cut off, as far as it is in thy power, when thou art -dissatisfied, and in a manner triest to put anything out of the way. - -Be not disgusted, nor discouraged, nor dissatisfied, if thou dost -not succeed in doing everything according to right principles; but -when thou bast failed, return back again, and be content if the greater -part of what thou doest is consistent with man's nature, and love -this to which thou returnest; and do not return to philosophy as if -she were a master, but act like those who have sore eyes and apply -a bit of sponge and egg, or as another applies a plaster, or drenching -with water. For thus thou wilt not fail to obey reason, and thou wilt -repose in it. And remember that philosophy requires only the things -which thy nature requires; but thou wouldst have something else which -is not according to nature.- It may be objected, Why what is more -agreeable than this which I am doing?- But is not this the very reason -why pleasure deceives us? And consider if magnanimity, freedom, simplicity, -equanimity, piety, are not more agreeable. For what is more agreeable -than wisdom itself, when thou thinkest of the security and the happy -course of all things which depend on the faculty of understanding -and knowledge? - -Things are in such a kind of envelopment that they have seemed to -philosophers, not a few nor those common philosophers, altogether -unintelligible; nay even to the Stoics themselves they seem difficult -to understand. And all our assent is changeable; for where is the -man who never changes? Carry thy thoughts then to the objects themselves, -and consider how short-lived they are and worthless, and that they -may be in the possession of a filthy wretch or a whore or a robber. -Then turn to the morals of those who live with thee, and it is hardly -possible to endure even the most agreeable of them, to say nothing -of a man being hardly able to endure himself. In such darkness then -and dirt and in so constant a flux both of substance and of time, -and of motion and of things moved, what there is worth being highly -prized or even an object of serious pursuit, I cannot imagine. But -on the contrary it is a man's duty to comfort himself, and to wait -for the - -natural dissolution and not to be vexed at the delay, but to rest -in these principles only: the one, that nothing will happen to me -which is not conformable to the nature of the universe; and the other, -that it is in my power never to act contrary to my god and daemon: -for there is no man who will compel me to this. - -About what am I now employing my own soul? On every occasion I must -ask myself this question, and inquire, what have I now in this part -of me which they call the ruling principle? And whose soul have I -now? That of a child, or of a young man, or of a feeble woman, or -of a tyrant, or of a domestic animal, or of a wild beast? - -What kind of things those are which appear good to the many, we may -learn even from this. For if any man should conceive certain things -as being really good, such as prudence, temperance, justice, fortitude, -he would not after having first conceived these endure to listen to -anything which should not be in harmony with what is really good. -But if a man has first conceived as good the things which appear to -the many to be good, he will listen and readily receive as very applicable -that which was said by the comic writer. Thus even the many perceive -the difference. For were it not so, this saying would not offend and -would not be rejected in the first case, while we receive it when -it is said of wealth, and of the means which further luxury and fame, -as said fitly and wittily. Go on then and ask if we should value and -think those things to be good, to which after their first conception -in the mind the words of the comic writer might be aptly applied- -that he who has them, through pure abundance has not a place to ease -himself in. - -I am composed of the formal and the material; and neither of them -will perish into non-existence, as neither of them came into existence -out of non-existence. Every part of me then will be reduced by change -into some part of the universe, and that again will change into another -part of the universe, and so on for ever. And by consequence of such -a change I too exist, and those who begot me, and so on for ever in -the other direction. For nothing hinders us from saying so, even if -the universe is administered according to definite periods of revolution. - -Reason and the reasoning art (philosophy) are powers which are sufficient -for themselves and for their own works. They move then from a first -principle which is their own, and they make their way to the end which -is proposed to them; and this is the reason why such acts are named -catorthoseis or right acts, which word signifies that they proceed -by the right road. - -None of these things ought to be called a man's, which do not belong -to a man, as man. They are not required of a man, nor does man's nature -promise them, nor are they the means of man's nature attaining its -end. Neither then does the end of man lie in these things, nor yet -that which aids to the accomplishment of this end, and that which -aids towards this end is that which is good. Besides, if any of these -things did belong to man, it would not be right for a man to despise -them and to set himself against them; nor would a man be worthy of -praise who showed that he did not want these things, nor would he -who stinted himself in any of them be good, if indeed these things -were good. But now the more of these things a man deprives himself -of, or of other things like them, or even when he is deprived of any -of them, the more patiently he endures the loss, just in the same -degree he is a better man. - -Such as are thy habitual thoughts, such also will be the character -of thy mind; for the soul is dyed by the thoughts. Dye it then with -a continuous series of such thoughts as these: for instance, that -where a man can live, there he can also live well. But he must live -in a palace;- well then, he can also live well in a palace. And again, -consider that for whatever purpose each thing has been constituted, -for this it has been constituted, and towards this it is carried; -and its end is in that towards which it is carried; and where the -end is, there also is the advantage and the good of each thing. Now -the good for the reasonable animal is society; for that we are made -for society has been shown above. Is it not plain that the inferior -exist for the sake of the superior? But the things which have life -are superior to those which have not life, and of those which have -life the superior are those which have reason. - -To seek what is impossible is madness: and it is impossible that the -bad should not do something of this kind. - -Nothing happens to any man which he is not formed by nature to bear. -The same things happen to another, and either because he does not -see that they have happened or because he would show a great spirit -he is firm and remains unharmed. It is a shame then that ignorance -and conceit should be stronger than wisdom. - -Things themselves touch not the soul, not in the least degree; nor -have they admission to the soul, nor can they turn or move the soul: -but the soul turns and moves itself alone, and whatever judgements -it may think proper to make, such it makes for itself the things which -present themselves to it. - -In one respect man is the nearest thing to me, so far as I must do -good to men and endure them. But so far as some men make themselves -obstacles to my proper acts, man becomes to me one of the things which -are indifferent, no less than the sun or wind or a wild beast. Now -it is true that these may impede my action, but they are no impediments -to my affects and disposition, which have the power of acting conditionally -and changing: for the mind converts and changes every hindrance to -its activity into an aid; and so that which is a hindrance is made -a furtherance to an act; and that which is an obstacle on the road -helps us on this road. - -Reverence that which is best in the universe; and this is that which -makes use of all things and directs all things. And in like manner -also reverence that which is best in thyself; and this is of the same -kind as that. For in thyself also, that which makes use of everything -else, is this, and thy life is directed by this. - -That which does no harm to the state, does no harm to the citizen. -In the case of every appearance of harm apply this rule: if the state -is not harmed by this, neither am I harmed. But if the state is harmed, -thou must not be angry with him who does harm to the state. Show him -where his error is. - -Often think of the rapidity with which things pass by and disappear, -both the things which are and the things which are produced. For substance -is like a river in a continual flow, and the activities of things -are in constant change, and the causes work in infinite varieties; -and there is hardly anything which stands still. And consider this -which is near to thee, this boundless abyss of the past and of the -future in which all things disappear. How then is he not a fool who -is puffed up with such things or plagued about them and makes himself -miserable? for they vex him only for a time, and a short time. - -Think of the universal substance, of which thou hast a very small -portion; and of universal time, of which a short and indivisible interval -has been assigned to thee; and of that which is fixed by destiny, -and how small a part of it thou art. - -Does another do me wrong? Let him look to it. He has his own disposition, -his own activity. I now have what the universal nature wills me to -have; and I do what my nature now wills me to do. - -Let the part of thy soul which leads and governs be undisturbed by -the movements in the flesh, whether of pleasure or of pain; and let -it not unite with them, but let it circumscribe itself and limit those -affects to their parts. But when these affects rise up to the mind -by virtue of that other sympathy that naturally exists in a body which -is all one, then thou must not strive to resist the sensation, for -it is natural: but let not the ruling part of itself add to the sensation -the opinion that it is either good or bad. - -Live with the gods. And he does live with the gods who constantly -shows to them, his own soul is satisfied with that which is assigned -to him, and that it does all that the daemon wishes, which Zeus hath -given to every man for his guardian and guide, a portion of himself. -And this is every man's understanding and reason. - -Art thou angry with him whose armpits stink? Art thou angry with him -whose mouth smells foul? What good will this danger do thee? He has -such a mouth, he has such arm-pits: it is necessary that such an emanation -must come from such things- but the man has reason, it will be said, -and he is able, if he takes pain, to discover wherein he offends- -I wish thee well of thy discovery. Well then, and thou hast reason: -by thy rational faculty stir up his rational faculty; show him his -error, admonish him. For if he listens, thou wilt cure him, and there -is no need of anger. Neither tragic actor nor whore... - -As thou intendest to live when thou art gone out,...so it is in thy -power to live here. But if men do not permit thee, then get away out -of life, yet so as if thou wert suffering no harm. The house is smoky, -and I quit it. Why dost thou think that this is any trouble? But so -long as nothing of the kind drives me out, I remain, am free, and -no man shall hinder me from doing what I choose; and I choose to do -what is according to the nature of the rational and social animal. - -The intelligence of the universe is social. Accordingly it has made -the inferior things for the sake of the superior, and it has fitted -the superior to one another. Thou seest how it has subordinated, co-ordinated -and assigned to everything its proper portion, and has brought together -into concord with one another the things which are the best. - -How hast thou behaved hitherto to the gods, thy parents, brethren, -children, teachers, to those who looked after thy infancy, to thy -friends, kinsfolk, to thy slaves? Consider if thou hast hitherto behaved -to all in such a way that this may be said of thee: - -Never has wronged a man in deed or word. And call to recollection -both how many things thou hast passed through, and how many things -thou hast been able to endure: and that the history of thy life is -now complete and thy service is ended: and how many beautiful things -thou hast seen: and how many pleasures and pains thou hast despised; -and how many things called honourable thou hast spurned; and to how -many ill-minded folks thou hast shown a kind disposition. - -Why do unskilled and ignorant souls disturb him who has skill and -knowledge? What soul then has skill and knowledge? That which knows -beginning and end, and knows the reason which pervades all substance -and through all time by fixed periods (revolutions) administers the -universe. - -Soon, very soon, thou wilt be ashes, or a skeleton, and either a name -or not even a name; but name is sound and echo. And the things which -are much valued in life are empty and rotten and trifling, and like -little dogs biting one another, and little children quarrelling, laughing, -and then straightway weeping. But fidelity and modesty and justice -and truth are fled - -Up to Olympus from the wide-spread earth. What then is there which -still detains thee here? If the objects of sense are easily changed -and never stand still, and the organs of perception are dull and easily -receive false impressions; and the poor soul itself is an exhalation -from blood. But to have good repute amidst such a world as this is -an empty thing. Why then dost thou not wait in tranquility for thy -end, whether it is extinction or removal to another state? And until -that time comes, what is sufficient? Why, what else than to venerate -the gods and bless them, and to do good to men, and to practise tolerance -and self-restraint; but as to everything which is beyond the limits -of the poor flesh and breath, to remember that this is neither thine -nor in thy power. - -Thou canst pass thy life in an equable flow of happiness, if thou -canst go by the right way, and think and act in the right way. These -two things are common both to the soul of God and to the soul of man, -and to the soul of every rational being, not to be hindered by another; -and to hold good to consist in the disposition to justice and the -practice of it, and in this to let thy desire find its termination. - -If this is neither my own badness, nor an effect of my own badness, -and the common weal is not injured, why am I troubled about it? And -what is the harm to the common weal? - -Do not be carried along inconsiderately by the appearance of things, -but give help to all according to thy ability and their fitness; and -if they should have sustained loss in matters which are indifferent, -do not imagine this to be a damage. For it is a bad habit. But as -the old man, when he went away, asked back his foster-child's top, -remembering that it was a top, so do thou in this case also. - -When thou art calling out on the Rostra, hast thou forgotten, man, -what these things are?- Yes; but they are objects of great concern -to these people- wilt thou too then be made a fool for these things?- -I was once a fortunate man, but I lost it, I know not how.- But fortunate -means that a man has assigned to himself a good fortune: and a good -fortune is good disposition of the soul, good emotions, good actions. - ----------------------------------------------------------------------- - -BOOK SIX - -The substance of the universe is obedient and compliant; and the -reason which governs it has in itself no cause for doing evil, for -it has no malice, nor does it do evil to anything, nor is anything -harmed by it. But all things are made and perfected according to this -reason. - -Let it make no difference to thee whether thou art cold or warm, if -thou art doing thy duty; and whether thou art drowsy or satisfied -with sleep; and whether ill-spoken of or praised; and whether dying -or doing something else. For it is one of the acts of life, this act -by which we die: it is sufficient then in this act also to do well -what we have in hand. - -Look within. Let neither the peculiar quality of anything nor its -value escape thee. - -All existing things soon change, and they will either be reduced to -vapour, if indeed all substance is one, or they will be dispersed. - -The reason which governs knows what its own disposition is, and what -it does, and on what material it works. - -The best way of avenging thyself is not to become like the wrong doer. - -Take pleasure in one thing and rest in it, in passing from one social -act to another social act, thinking of God. - -The ruling principle is that which rouses and turns itself, and while -it makes itself such as it is and such as it wills to be, it also -makes everything which happens appear to itself to be such as it wills. - -In conformity to the nature of the universe every single thing is -accomplished, for certainly it is not in conformity to any other nature -that each thing is accomplished, either a nature which externally -comprehends this, or a nature which is comprehended within this nature, -or a nature external and independent of this. - -The universe is either a confusion, and a mutual involution of things, -and a dispersion; or it is unity and order and providence. If then -it is the former, why do I desire to tarry in a fortuitous combination -of things and such a disorder? And why do I care about anything else -than how I shall at last become earth? And why am I disturbed, for -the dispersion of my elements will happen whatever I do. But if the -other supposition is true, I venerate, and I am firm, and I trust -in him who governs. - -When thou hast been compelled by circumstances to be disturbed in -a manner, quickly return to thyself and do not continue out of tune -longer than the compulsion lasts; for thou wilt have more mastery -over the harmony by continually recurring to it. - -If thou hadst a step-mother and a mother at the same time, thou wouldst -be dutiful to thy step-mother, but still thou wouldst constantly return -to thy mother. Let the court and philosophy now be to thee step-mother -and mother: return to philosophy frequently and repose in her, through -whom what thou meetest with in the court appears to thee tolerable, -and thou appearest tolerable in the court. - -When we have meat before us and such eatables we receive the impression, -that this is the dead body of a fish, and this is the dead body of -a bird or of a pig; and again, that this Falernian is only a little -grape juice, and this purple robe some sheep's wool dyed with the -blood of a shell-fish: such then are these impressions, and they reach -the things themselves and penetrate them, and so we see what kind -of things they are. Just in the same way ought we to act all through -life, and where there are things which appear most worthy of our approbation, -we ought to lay them bare and look at their worthlessness and strip -them of all the words by which they are exalted. For outward show -is a wonderful perverter of the reason, and when thou art most sure -that thou art employed about things worth thy pains, it is then that -it cheats thee most. Consider then what Crates says of Xenocrates -himself. - -Most of the things which the multitude admire are referred to objects -of the most general kind, those which are held together by cohesion -or natural organization, such as stones, wood, fig-trees, vines, olives. -But those which are admired by men who are a little more reasonable -are referred to the things which are held together by a living principle, -as flocks, herds. Those which are admired by men who are still more -instructed are the things which are held together by a rational soul, -not however a universal soul, but rational so far as it is a soul -skilled in some art, or expert in some other way, or simply rational -so far as it possesses a number of slaves. But he who values rational -soul, a soul universal and fitted for political life, regards nothing -else except this; and above all things he keeps his soul in a condition -and in an activity conformable to reason and social life, and he co-operates -to this end with those who are of the same kind as himself. - -Some things are hurrying into existence, and others are hurrying out -of it; and of that which is coming into existence part is already -extinguished. Motions and changes are continually renewing the world, -just as the uninterrupted course of time is always renewing the infinite -duration of ages. In this flowing stream then, on which there is no -abiding, what is there of the things which hurry by on which a man -would set a high price? It would be just as if a man should fall in -love with one of the sparrows which fly by, but it has already passed -out of sight. Something of this kind is the very life of every man, -like the exhalation of the blood and the respiration of the air. For -such as it is to have once drawn in the air and to have given it back, -which we do every moment, just the same is it with the whole respiratory -power, which thou didst receive at thy birth yesterday and the day -before, to give it back to the element from which thou didst first -draw it. - -Neither is transpiration, as in plants, a thing to be valued, nor -respiration, as in domesticated animals and wild beasts, nor the receiving -of impressions by the appearances of things, nor being moved by desires -as puppets by strings, nor assembling in herds, nor being nourished -by food; for this is just like the act of separating and parting with -the useless part of our food. What then is worth being valued? To -be received with clapping of hands? No. Neither must we value the -clapping of tongues, for the praise which comes from the many is a -clapping of tongues. Suppose then that thou hast given up this worthless -thing called fame, what remains that is worth valuing? This in my -opinion, to move thyself and to restrain thyself in conformity to -thy proper constitution, to which end both all employments and arts -lead. For every art aims at this, that the thing which has been made -should be adapted to the work for which it has been made; and both -the vine-planter who looks after the vine, and the horse-breaker, -and he who trains the dog, seek this end. But the education and the -teaching of youth aim at something. In this then is the value of the -education and the teaching. And if this is well, thou wilt not seek -anything else. Wilt thou not cease to value many other things too? -Then thou wilt be neither free, nor sufficient for thy own happiness, -nor without passion. For of necessity thou must be envious, jealous, -and suspicious of those who can take away those things, and plot against -those who have that which is valued by thee. Of necessity a man must -be altogether in a state of perturbation who wants any of these things; -and besides, he must often find fault with the gods. But to reverence -and honour thy own mind will make thee content with thyself, and in -harmony with society, and in agreement with the gods, that is, praising -all that they give and have ordered. - -Above, below, all around are the movements of the elements. But the -motion of virtue is in none of these: it is something more divine, -and advancing by a way hardly observed it goes happily on its road. - -How strangely men act. They will not praise those who are living at -the same time and living with themselves; but to be themselves praised -by posterity, by those whom they have never seen or ever will see, -this they set much value on. But this is very much the same as if -thou shouldst be grieved because those who have lived before thee -did not praise thee. - -If a thing is difficult to be accomplished by thyself, do not think -that it is impossible for man: but if anything is possible for man -and conformable to his nature, think that this can be attained by -thyself too. - -In the gymnastic exercises suppose that a man has torn thee with his -nails, and by dashing against thy head has inflicted a wound. Well, -we neither show any signs of vexation, nor are we offended, nor do -we suspect him afterwards as a treacherous fellow; and yet we are -on our guard against him, not however as an enemy, nor yet with suspicion, -but we quietly get out of his way. Something like this let thy behaviour -be in all the other parts of life; let us overlook many things in -those who are like antagonists in the gymnasium. For it is in our -power, as I said, to get out of the way, and to have no suspicion -nor hatred. - -If any man is able to convince me and show me that I do not think -or act right, I will gladly change; for I seek the truth by which -no man was ever injured. But he is injured who abides in his error -and ignorance. - -I do my duty: other things trouble me not; for they are either things -without life, or things without reason, or things that have rambled -and know not the way. - -As to the animals which have no reason and generally all things and -objects, do thou, since thou hast reason and they have none, make -use of them with a generous and liberal spirit. But towards human -beings, as they have reason, behave in a social spirit. And on all -occasions call on the gods, and do not perplex thyself about the length -of time in which thou shalt do this; for even three hours so spent -are sufficient. - -Alexander the Macedonian and his groom by death were brought to the -same state; for either they were received among the same seminal principles -of the universe, or they were alike dispersed among the atoms. - -Consider how many things in the same indivisible time take place in -each of us, things which concern the body and things which concern -the soul: and so thou wilt not wonder if many more things, or rather -all things which come into existence in that which is the one and -all, which we call Cosmos, exist in it at the same time. - -If any man should propose to thee the question, how the name Antoninus -is written, wouldst thou with a straining of the voice utter each -letter? What then if they grow angry, wilt thou be angry too? Wilt -thou not go on with composure and number every letter? just so then -in this life also remember that every duty is made up of certain parts. -These it is thy duty to observe and without being disturbed or showing -anger towards those who are angry with thee to go on thy way and finish -that which is set before thee. - -How cruel it is not to allow men to strive after the things which -appear to them to be suitable to their nature and profitable! And -yet in a manner thou dost not allow them to do this, when thou art -vexed because they do wrong. For they are certainly moved towards -things because they suppose them to be suitable to their nature and -profitable to them.- But it is not so.- Teach them then, and show -them without being angry. - -Death is a cessation of the impressions through the senses, and of -the pulling of the strings which move the appetites, and of the discursive -movements of the thoughts, and of the service to the flesh. - -It is a shame for the soul to be first to give way in this life, when -thy body does not give way. - -Take care that thou art not made into a Caesar, that thou art not -dyed with this dye; for such things happen. Keep thyself then simple, -good, pure, serious, free from affectation, a friend of justice, a -worshipper of the gods, kind, affectionate, strenuous in all proper -acts. Strive to continue to be such as philosophy wished to make thee. -Reverence the gods, and help men. Short is life. There is only one -fruit of this terrene life, a pious disposition and social acts. Do -everything as a disciple of Antoninus. Remember his constancy in every -act which was conformable to reason, and his evenness in all things, -and his piety, and the serenity of his countenance, and his sweetness, -and his disregard of empty fame, and his efforts to understand things; -and how he would never let anything pass without having first most -carefully examined it and clearly understood it; and how he bore with -those who blamed him unjustly without blaming them in return; how -he did nothing in a hurry; and how he listened not to calumnies, and -how exact an examiner of manners and actions he was; and not given -to reproach people, nor timid, nor suspicious, nor a sophist; and -with how little he was satisfied, such as lodging, bed, dress, food, -servants; and how laborious and patient; and how he was able on account -of his sparing diet to hold out to the evening, not even requiring -to relieve himself by any evacuations except at the usual hour; and -his firmness and uniformity in his friendships; and how he tolerated -freedom of speech in those who opposed his opinions; and the pleasure -that he had when any man showed him anything better; and how religious -he was without superstition. Imitate all this that thou mayest have -as good a conscience, when thy last hour comes, as he had. - -Return to thy sober senses and call thyself back; and when thou hast -roused thyself from sleep and hast perceived that they were only dreams -which troubled thee, now in thy waking hours look at these (the things -about thee) as thou didst look at those (the dreams). - -I consist of a little body and a soul. Now to this little body all -things are indifferent, for it is not able to perceive differences. -But to the understanding those things only are indifferent, which -are not the works of its own activity. But whatever things are the -works of its own activity, all these are in its power. And of these -however only those which are done with reference to the present; for -as to the future and the past activities of the mind, even these are -for the present indifferent. - -Neither the labour which the hand does nor that of the foot is contrary -to nature, so long as the foot does the foot's work and the hand the -hand's. So then neither to a man as a man is his labour contrary to -nature, so long as it does the things of a man. But if the labour -is not contrary to his nature, neither is it an evil to him. - -How many pleasures have been enjoyed by robbers, patricides, tyrants. - -Dost thou not see how the handicraftsmen accommodate themselves up -to a certain point to those who are not skilled in their craft- nevertheless -they cling to the reason (the principles) of their art and do not -endure to depart from it? Is it not strange if the architect and the -physician shall have more respect to the reason (the principles) of -their own arts than man to his own reason, which is common to him -and the gods? - -Asia, Europe are corners of the universe: all the sea a drop in the -universe; Athos a little clod of the universe: all the present time -is a point in eternity. All things are little, changeable, perishable. -All things come from thence, from that universal ruling power either -directly proceeding or by way of sequence. And accordingly the lion's -gaping jaws, and that which is poisonous, and every harmful thing, -as a thorn, as mud, are after-products of the grand and beautiful. -Do not then imagine that they are of another kind from that which -thou dost venerate, but form a just opinion of the source of all. - -He who has seen present things has seen all, both everything which -has taken place from all eternity and everything which will be for -time without end; for all things are of one kin and of one form. - -Frequently consider the connexion of all things in the universe and -their relation to one another. For in a manner all things are implicated -with one another, and all in this way are friendly to one another; -for one thing comes in order after another, and this is by virtue -of the active movement and mutual conspiration and the unity of the -substance. - -Adapt thyself to the things with which thy lot has been cast: and -the men among whom thou hast received thy portion, love them, but -do it truly, sincerely. - -Every instrument, tool, vessel, if it does that for which it has been -made, is well, and yet he who made it is not there. But in the things -which are held together by nature there is within and there abides -in them the power which made them; wherefore the more is it fit to -reverence this power, and to think, that, if thou dost live and act -according to its will, everything in thee is in conformity to intelligence. -And thus also in the universe the things which belong to it are in -conformity to intelligence. - -Whatever of the things which are not within thy power thou shalt suppose -to be good for thee or evil, it must of necessity be that, if such -a bad thing befall thee or the loss of such a good thing, thou wilt -blame the gods, and hate men too, those who are the cause of the misfortune -or the loss, or those who are suspected of being likely to be the -cause; and indeed we do much injustice, because we make a difference -between these things. But if we judge only those things which are -in our power to be good or bad, there remains no reason either for -finding fault with God or standing in a hostile attitude to man. - -We are all working together to one end, some with knowledge and design, -and others without knowing what they do; as men also when they are -asleep, of whom it is Heraclitus, I think, who says that they are -labourers and co-operators in the things which take place in the universe. -But men co-operate after different fashions: and even those co-operate -abundantly, who find fault with what happens and those who try to -oppose it and to hinder it; for the universe had need even of such -men as these. It remains then for thee to understand among what kind -of workmen thou placest thyself; for he who rules all things will -certainly make a right use of thee, and he will receive thee among -some part of the co-operators and of those whose labours conduce to -one end. But be not thou such a part as the mean and ridiculous verse -in the play, which Chrysippus speaks of. - -Does the sun undertake to do the work of the rain, or Aesculapius -the work of the Fruit-bearer (the earth)? And how is it with respect -to each of the stars, are they not different and yet they work together -to the same end? - -If the gods have determined about me and about the things which must -happen to me, they have determined well, for it is not easy even to -imagine a deity without forethought; and as to doing me harm, why -should they have any desire towards that? For what advantage would -result to them from this or to the whole, which is the special object -of their providence? But if they have not determined about me individually, -they have certainly determined about the whole at least, and the things -which happen by way of sequence in this general arrangement I ought -to accept with pleasure and to be content with them. But if they determine -about nothing- which it is wicked to believe, or if we do believe -it, let us neither sacrifice nor pray nor swear by them nor do anything -else which we do as if the gods were present and lived with us- but -if however the gods determine about none of the things which concern -us, I am able to determine about myself, and I can inquire about that -which is useful; and that is useful to every man which is conformable -to his own constitution and nature. But my nature is rational and -social; and my city and country, so far as I am Antoninus, is Rome, -but so far as I am a man, it is the world. The things then which are -useful to these cities are alone useful to me. Whatever happens to -every man, this is for the interest of the universal: this might be -sufficient. But further thou wilt observe this also as a general truth, -if thou dost observe, that whatever is profitable to any man is profitable -also to other men. But let the word profitable be taken here in the -common sense as said of things of the middle kind, neither good nor -bad. - -As it happens to thee in the amphitheatre and such places, that the -continual sight of the same things and the uniformity make the spectacle -wearisome, so it is in the whole of life; for all things above, below, -are the same and from the same. How long then? - -Think continually that all kinds of men and of all kinds of pursuits -and of all nations are dead, so that thy thoughts come down even to -Philistion and Phoebus and Origanion. Now turn thy thoughts to the -other kinds of men. To that place then we must remove, where there -are so many great orators, and so many noble philosophers, Heraclitus, -Pythagoras, Socrates; so many heroes of former days, and so many generals -after them, and tyrants; besides these, Eudoxus, Hipparchus, Archimedes, -and other men of acute natural talents, great minds, lovers of labour, -versatile, confident, mockers even of the perishable and ephemeral -life of man, as Menippus and such as are like him. As to all these -consider that they have long been in the dust. What harm then is this -to them; and what to those whose names are altogether unknown? One -thing here is worth a great deal, to pass thy life in truth and justice, -with a benevolent disposition even to liars and unjust men. - -When thou wishest to delight thyself, think of the virtues of those -who live with thee; for instance, the activity of one, and the modesty -of another, and the liberality of a third, and some other good quality -of a fourth. For nothing delights so much as the examples of the virtues, -when they are exhibited in the morals of those who live with us and -present themselves in abundance, as far as is possible. Wherefore -we must keep them before us. - -Thou art not dissatisfied, I suppose, because thou weighest only so -many litrae and not three hundred. Be not dissatisfied then that thou -must live only so many years and not more; for as thou art satisfied -with the amount of substance which has been assigned to thee, so be -content with the time. - -Let us try to persuade them (men). But act even against their will, -when the principles of justice lead that way. If however any man by -using force stands in thy way, betake thyself to contentment and tranquility, -and at the same time employ the hindrance towards the exercise of -some other virtue; and remember that thy attempt was with a reservation, -that thou didst not desire to do impossibilities. What then didst -thou desire?- Some such effort as this.- But thou attainest thy object, -if the things to which thou wast moved are accomplished. - -He who loves fame considers another man's activity to be his own good; -and he who loves pleasure, his own sensations; but he who has understanding, -considers his own acts to be his own good. - -It is in our power to have no opinion about a thing, and not to be -disturbed in our soul; for things themselves have no natural power -to form our judgements. - -Accustom thyself to attend carefully to what is said by another, and -as much as it is possible, be in the speaker's mind. - -That which is not good for the swarm, neither is it good for the bee. - -If sailors abused the helmsman or the sick the doctor, would they -listen to anybody else; or how could the helmsman secure the safety -of those in the ship or the doctor the health of those whom he attends? - -How many together with whom I came into the world are already gone -out of it. - -To the jaundiced honey tastes bitter, and to those bitten by mad dogs -water causes fear; and to little children the ball is a fine thing. -Why then am I angry? Dost thou think that a false opinion has less -power than the bile in the jaundiced or the poison in him who is bitten -by a mad dog? - -No man will hinder thee from living according to the reason of thy -own nature: nothing will happen to thee contrary to the reason of -the universal nature. - -What kind of people are those whom men wish to please, and for what -objects, and by what kind of acts? How soon will time cover all things, -and how many it has covered already. - ----------------------------------------------------------------------- - -BOOK SEVEN - -What is badness? It is that which thou hast often seen. And on the -occasion of everything which happens keep this in mind, that it is -that which thou hast often seen. Everywhere up and down thou wilt -find the same things, with which the old histories are filled, those -of the middle ages and those of our own day; with which cities and -houses are filled now. There is nothing new: all things are both familiar -and short-lived. - -How can our principles become dead, unless the impressions (thoughts) -which correspond to them are extinguished? But it is in thy power -continuously to fan these thoughts into a flame. I can have that opinion -about anything, which I ought to have. If I can, why am I disturbed? -The things which are external to my mind have no relation at all to -my mind.- Let this be the state of thy affects, and thou standest -erect. To recover thy life is in thy power. Look at things again as -thou didst use to look at them; for in this consists the recovery -of thy life. - -The idle business of show, plays on the stage, flocks of sheep, herds, -exercises with spears, a bone cast to little dogs, a bit of bread -into fish-ponds, labourings of ants and burden-carrying, runnings -about of frightened little mice, puppets pulled by strings- all alike. -It is thy duty then in the midst of such things to show good humour -and not a proud air; to understand however that every man is worth -just so much as the things are worth about which he busies himself. - -In discourse thou must attend to what is said, and in every movement -thou must observe what is doing. And in the one thou shouldst see -immediately to what end it refers, but in the other watch carefully -what is the thing signified. - -Is my understanding sufficient for this or not? If it is sufficient, -I use it for the work as an instrument given by the universal nature. -But if it is not sufficient, then either I retire from the work and -give way to him who is able to do it better, unless there be some -reason why I ought not to do so; or I do it as well as I can, taking -to help me the man who with the aid of my ruling principle can do -what is now fit and useful for the general good. For whatsoever either -by myself or with another I can do, ought to be directed to this only, -to that which is useful and well suited to society. - -How many after being celebrated by fame have been given up to oblivion; -and how many who have celebrated the fame of others have long been -dead. - -Be not ashamed to be helped; for it is thy business to do thy duty -like a soldier in the assault on a town. How then, if being lame thou -canst not mount up on the battlements alone, but with the help of -another it is possible? - -Let not future things disturb thee, for thou wilt come to them, if -it shall be necessary, having with thee the same reason which now -thou usest for present things. - -All things are implicated with one another, and the bond is holy; -and there is hardly anything unconnected with any other thing. For -things have been co-ordinated, and they combine to form the same universe -(order). For there is one universe made up of all things, and one -God who pervades all things, and one substance, and one law, one common -reason in all intelligent animals, and one truth; if indeed there -is also one perfection for all animals which are of the same stock -and participate in the same reason. - -Everything material soon disappears in the substance of the whole; -and everything formal (causal) is very soon taken back into the universal -reason; and the memory of everything is very soon overwhelmed in time. - -To the rational animal the same act is according to nature and according -to reason. - -Be thou erect, or be made erect. -Just as it is with the members in those bodies which are united in -one, so it is with rational beings which exist separate, for they -have been constituted for one co-operation. And the perception of -this will be more apparent to thee, if thou often sayest to thyself -that I am a member (melos) of the system of rational beings. But if -(using the letter r) thou sayest that thou art a part (meros) thou -dost not yet love men from thy heart; beneficence does not yet delight -thee for its own sake; thou still doest it barely as a thing of propriety, -and not yet as doing good to thyself. - -Let there fall externally what will on the parts which can feel the -effects of this fall. For those parts which have felt will complain, -if they choose. But I, unless I think that what has happened is an -evil, am not injured. And it is in my power not to think so. - -Whatever any one does or says, I must be good, just as if the gold, -or the emerald, or the purple were always saying this, Whatever any -one does or says, I must be emerald and keep my colour. - -The ruling faculty does not disturb itself; I mean, does not frighten -itself or cause itself pain. But if any one else can frighten or pain -it, let him do so. For the faculty itself will not by its own opinion -turn itself into such ways. Let the body itself take care, if it can, -that is suffer nothing, and let it speak, if it suffers. But the soul -itself, that which is subject to fear, to pain, which has completely -the power of forming an opinion about these things, will suffer nothing, -for it will never deviate into such a judgement. The leading principle -in itself wants nothing, unless it makes a want for itself; and therefore -it is both free from perturbation and unimpeded, if it does not disturb -and impede itself. - -Eudaemonia (happiness) is a good daemon, or a good thing. What then -art thou doing here, O imagination? Go away, I entreat thee by the -gods, as thou didst come, for I want thee not. But thou art come according -to thy old fashion. I am not angry with thee: only go away. - -Is any man afraid of change? Why what can take place without change? -What then is more pleasing or more suitable to the universal nature? -And canst thou take a bath unless the wood undergoes a change? And -canst thou be nourished, unless the food undergoes a change? And can -anything else that is useful be accomplished without change? Dost -thou not see then that for thyself also to change is just the same, -and equally necessary for the universal nature? - -Through the universal substance as through a furious torrent all bodies -are carried, being by their nature united with and cooperating with -the whole, as the parts of our body with one another. How many a Chrysippus, -how many a Socrates, how many an Epictetus has time already swallowed -up? And let the same thought occur to thee with reference to every -man and thing. - -One thing only troubles me, lest I should do something which the constitution -of man does not allow, or in the way which it does not allow, or what -it does not allow now. - -Near is thy forgetfulness of all things; and near the forgetfulness -of thee by all. - -It is peculiar to man to love even those who do wrong. And this happens, -if when they do wrong it occurs to thee that they are kinsmen, and -that they do wrong through ignorance and unintentionally, and that -soon both of you will die; and above all, that the wrong-doer has -done thee no harm, for he has not made thy ruling faculty worse than -it was before. - -The universal nature out of the universal substance, as if it were -wax, now moulds a horse, and when it has broken this up, it uses the -material for a tree, then for a man, then for something else; and -each of these things subsists for a very short time. But it is no -hardship for the vessel to be broken up, just as there was none in -its being fastened together. - -A scowling look is altogether unnatural; when it is often assumed, -the result is that all comeliness dies away, and at last is so completely -extinguished that it cannot be again lighted up at all. Try to conclude -from this very fact that it is contrary to reason. For if even the -perception of doing wrong shall depart, what reason is there for living -any longer? - -Nature which governs the whole will soon change all things which thou -seest, and out of their substance will make other things, and again -other things from the substance of them, in order that the world may -be ever new. - -When a man has done thee any wrong, immediately consider with what -opinion about good or evil he has done wrong. For when thou hast seen -this, thou wilt pity him, and wilt neither wonder nor be angry. For -either thou thyself thinkest the same thing to be good that he does -or another thing of the same kind. It is thy duty then to pardon him. -But if thou dost not think such things to be good or evil, thou wilt -more readily be well disposed to him who is in error. - -Think not so much of what thou hast not as of what thou hast: but -of the things which thou hast select the best, and then reflect how -eagerly they would have been sought, if thou hadst them not. At the -same time however take care that thou dost not through being so pleased -with them accustom thyself to overvalue them, so as to be disturbed -if ever thou shouldst not have them. - -Retire into thyself. The rational principle which rules has this nature, -that it is content with itself when it does what is just, and so secures -tranquility. - -Wipe out the imagination. Stop the pulling of the strings. Confine -thyself to the present. Understand well what happens either to thee -or to another. Divide and distribute every object into the causal -(formal) and the material. Think of thy last hour. Let the wrong which -is done by a man stay there where the wrong was done. - -Direct thy attention to what is said. Let thy understanding enter -into the things that are doing and the things which do them. - -Adorn thyself with simplicity and modesty and with indifference towards -the things which lie between virtue and vice. Love mankind. Follow -God. The poet says that Law rules all.- And it is enough to remember -that Law rules all. - -About death: Whether it is a dispersion, or a resolution into atoms, -or annihilation, it is either extinction or change. - -About pain: The pain which is intolerable carries us off; but that -which lasts a long time is tolerable; and the mind maintains its own -tranquility by retiring into itself, and the ruling faculty is not -made worse. But the parts which are harmed by pain, let them, if they -can, give their opinion about it. - -About fame: Look at the minds of those who seek fame, observe what -they are, and what kind of things they avoid, and what kind of things -they pursue. And consider that as the heaps of sand piled on one another -hide the former sands, so in life the events which go before are soon -covered by those which come after. - -From Plato: The man who has an elevated mind and takes a view of all -time and of all substance, dost thou suppose it possible for him to -think that human life is anything great? it is not possible, he said.- -Such a man then will think that death also is no evil.- Certainly -not. - -From Antisthenes: It is royal to do good and to be abused. - -It is a base thing for the countenance to be obedient and to regulate -and compose itself as the mind commands, and for the mind not to be -regulated and composed by itself. - -It is not right to vex ourselves at things, -For they care nought about it. - -To the immortal gods and us give joy. - -Life must be reaped like the ripe ears of corn: -One man is born; another dies. - -If gods care not for me and for my children, -There is a reason for it. - -For the good is with me, and the just. - -No joining others in their wailing, no violent emotion. - -From Plato: But I would make this man a sufficient answer, which is -this: Thou sayest not well, if thou thinkest that a man who is good -for anything at all ought to compute the hazard of life or death, -and should not rather look to this only in all that he does, whether -he is doing what is just or unjust, and the works of a good or a bad -man. - -For thus it is, men of Athens, in truth: wherever a man has placed -himself thinking it the best place for him, or has been placed by -a commander, there in my opinion he ought to stay and to abide the -hazard, taking nothing into the reckoning, either death or anything -else, before the baseness of deserting his post. - -But, my good friend, reflect whether that which is noble and good -is not something different from saving and being saved; for as to -a man living such or such a time, at least one who is really a man, -consider if this is not a thing to be dismissed from the thoughts: -and there must be no love of life: but as to these matters a man must -intrust them to the deity and believe what the women say, that no -man can escape his destiny, the next inquiry being how he may best -live the time that he has to live. - -Look round at the courses of the stars, as if thou wert going along -with them; and constantly consider the changes of the elements into -one another; for such thoughts purge away the filth of the terrene -life. - -This is a fine saying of Plato: That he who is discoursing about men -should look also at earthly things as if he viewed them from some -higher place; should look at them in their assemblies, armies, agricultural -labours, marriages, treaties, births, deaths, noise of the courts -of justice, desert places, various nations of barbarians, feasts, -lamentations, markets, a mixture of all things and an orderly combination -of contraries. - -Consider the past; such great changes of political supremacies. Thou -mayest foresee also the things which will be. For they will certainly -be of like form, and it is not possible that they should deviate from -the order of the things which take place now: accordingly to have -contemplated human life for forty years is the same as to have contemplated -it for ten thousand years. For what more wilt thou see? - -That which has grown from the earth to the earth, -But that which has sprung from heavenly seed, -Back to the heavenly realms returns. This is either a dissolution -of the mutual involution of the atoms, or a similar dispersion of -the unsentient elements. - -With food and drinks and cunning magic arts -Turning the channel's course to 'scape from death. -The breeze which heaven has sent -We must endure, and toil without complaining. - -Another may be more expert in casting his opponent; but he is not -more social, nor more modest, nor better disciplined to meet all that -happens, nor more considerate with respect to the faults of his neighbours. - -Where any work can be done conformably to the reason which is common -to gods and men, there we have nothing to fear: for where we are able -to get profit by means of the activity which is successful and proceeds -according to our constitution, there no harm is to be suspected. - -Everywhere and at all times it is in thy power piously to acquiesce -in thy present condition, and to behave justly to those who are about -thee, and to exert thy skill upon thy present thoughts, that nothing -shall steal into them without being well examined. - -Do not look around thee to discover other men's ruling principles, -but look straight to this, to what nature leads thee, both the universal -nature through the things which happen to thee, and thy own nature -through the acts which must be done by thee. But every being ought -to do that which is according to its constitution; and all other things -have been constituted for the sake of rational beings, just as among -irrational things the inferior for the sake of the superior, but the -rational for the sake of one another. - -The prime principle then in man's constitution is the social. And -the second is not to yield to the persuasions of the body, for it -is the peculiar office of the rational and intelligent motion to circumscribe -itself, and never to be overpowered either by the motion of the senses -or of the appetites, for both are animal; but the intelligent motion -claims superiority and does not permit itself to be overpowered by -the others. And with good reason, for it is formed by nature to use -all of them. The third thing in the rational constitution is freedom -from error and from deception. Let then the ruling principle holding -fast to these things go straight on, and it has what is its own. - -Consider thyself to be dead, and to have completed thy life up to -the present time; and live according to nature the remainder which -is allowed thee. - -Love that only which happens to thee and is spun with the thread of -thy destiny. For what is more suitable? - -In everything which happens keep before thy eyes those to whom the -same things happened, and how they were vexed, and treated them as -strange things, and found fault with them: and now where are they? -Nowhere. Why then dost thou too choose to act in the same way? And -why dost thou not leave these agitations which are foreign to nature, -to those who cause them and those who are moved by them? And why art -thou not altogether intent upon the right way of making use of the -things which happen to thee? For then thou wilt use them well, and -they will be a material for thee to work on. Only attend to thyself, -and resolve to be a good man in every act which thou doest: and remember... - -Look within. Within is the fountain of good, and it will ever bubble -up, if thou wilt ever dig. - -The body ought to be compact, and to show no irregularity either in -motion or attitude. For what the mind shows in the face by maintaining -in it the expression of intelligence and propriety, that ought to -be required also in the whole body. But all of these things should -be observed without affectation. - -The art of life is more like the wrestler's art than the dancer's, -in respect of this, that it should stand ready and firm to meet onsets -which are sudden and unexpected. - -Constantly observe who those are whose approbation thou wishest to -have, and what ruling principles they possess. For then thou wilt -neither blame those who offend involuntarily, nor wilt thou want their -approbation, if thou lookest to the sources of their opinions and -appetites. - -Every soul, the philosopher says, is involuntarily deprived of truth; -consequently in the same way it is deprived of justice and temperance -and benevolence and everything of the kind. It is most necessary to -bear this constantly in mind, for thus thou wilt be more gentle towards -all. - -In every pain let this thought be present, that there is no dishonour -in it, nor does it make the governing intelligence worse, for it does -not damage the intelligence either so far as the intelligence is rational -or so far as it is social. Indeed in the case of most pains let this -remark of Epicurus aid thee, that pain is neither intolerable nor -everlasting, if thou bearest in mind that it has its limits, and if -thou addest nothing to it in imagination: and remember this too, that -we do not perceive that many things which are disagreeable to us are -the same as pain, such as excessive drowsiness, and the being scorched -by heat, and the having no appetite. When then thou art discontented -about any of these things, say to thyself, that thou art yielding -to pain. - -Take care not to feel towards the inhuman, as they feel towards men. - -How do we know if Telauges was not superior in character to Socrates? -For it is not enough that Socrates died a more noble death, and disputed -more skilfully with the sophists, and passed the night in the cold -with more endurance, and that when he was bid to arrest Leon of Salamis, -he considered it more noble to refuse, and that he walked in a swaggering -way in the streets- though as to this fact one may have great doubts -if it was true. But we ought to inquire, what kind of a soul it was -that Socrates possessed, and if he was able to be content with being -just towards men and pious towards the gods, neither idly vexed on -account of men's villainy, nor yet making himself a slave to any man's -ignorance, nor receiving as strange anything that fell to his share -out of the universal, nor enduring it as intolerable, nor allowing -his understanding to sympathize with the affects of the miserable -flesh. - -Nature has not so mingled the intelligence with the composition of -the body, as not to have allowed thee the power of circumscribing -thyself and of bringing under subjection to thyself all that is thy -own; for it is very possible to be a divine man and to be recognised -as such by no one. Always bear this in mind; and another thing too, -that very little indeed is necessary for living a happy life. And -because thou hast despaired of becoming a dialectician and skilled -in the knowledge of nature, do not for this reason renounce the hope -of being both free and modest and social and obedient to God. - -It is in thy power to live free from all compulsion in the greatest -tranquility of mind, even if all the world cry out against thee as -much as they choose, and even if wild beasts tear in pieces the members -of this kneaded matter which has grown around thee. For what hinders -the mind in the midst of all this from maintaining itself in tranquility -and in a just judgement of all surrounding things and in a ready use -of the objects which are presented to it, so that the judgement may -say to the thing which falls under its observation: This thou art -in substance (reality), though in men's opinion thou mayest appear -to be of a different kind; and the use shall say to that which falls -under the hand: Thou art the thing that I was seeking; for to me that -which presents itself is always a material for virtue both rational -and political, and in a word, for the exercise of art, which belongs -to man or God. For everything which happens has a relationship either -to God or man, and is neither new nor difficult to handle, but usual -and apt matter to work on. - -The perfection of moral character consists in this, in passing every -day as the last, and in being neither violently excited nor torpid -nor playing the hypocrite. - -The gods who are immortal are not vexed because during so long a time -they must tolerate continually men such as they are and so many of -them bad; and besides this, they also take care of them in all ways. -But thou, who art destined to end so soon, art thou wearied of enduring -the bad, and this too when thou art one of them? - -It is a ridiculous thing for a man not to fly from his own badness, -which is indeed possible, but to fly from other men's badness, which -is impossible. - -Whatever the rational and political (social) faculty finds to be neither -intelligent nor social, it properly judges to be inferior to itself. - -When thou hast done a good act and another has received it, why dost -thou look for a third thing besides these, as fools do, either to -have the reputation of having done a good act or to obtain a return? - -No man is tired of receiving what is useful. But it is useful to act -according to nature. Do not then be tired of receiving what is useful -by doing it to others. - -The nature of the An moved to make the universe. But now either everything -that takes place comes by way of consequence or continuity; or even -the chief things towards which the ruling power of the universe directs -its own movement are governed by no rational principle. If this is -remembered it will make thee more tranquil in many things. - ----------------------------------------------------------------------- - -BOOK EIGHT - -This reflection also tends to the removal of the desire of empty -fame, that it is no longer in thy power to have lived the whole of -thy life, or at least thy life from thy youth upwards, like a philosopher; -but both to many others and to thyself it is plain that thou art far -from philosophy. Thou hast fallen into disorder then, so that it is -no longer easy for thee to get the reputation of a philosopher; and -thy plan of life also opposes it. If then thou hast truly seen where -the matter lies, throw away the thought, How thou shalt seem to others, -and be content if thou shalt live the rest of thy life in such wise -as thy nature wills. Observe then what it wills, and let nothing else -distract thee; for thou hast had experience of many wanderings without -having found happiness anywhere, not in syllogisms, nor in wealth, -nor in reputation, nor in enjoyment, nor anywhere. Where is it then? -In doing what man's nature requires. How then shall a man do this? -If he has principles from which come his affects and his acts. What -principles? Those which relate to good and bad: the belief that there -is nothing good for man, which does not make him just, temperate, -manly, free; and that there is nothing bad, which does not do the -contrary to what has been mentioned. - -On the occasion of every act ask thyself, How is this with respect -to me? Shall I repent of it? A little time and I am dead, and all -is gone. What more do I seek, if what I am now doing is work of an -intelligent living being, and a social being, and one who is under -the same law with God? - -Alexander and Gaius and Pompeius, what are they in comparison with -Diogenes and Heraclitus and Socrates? For they were acquainted with -things, and their causes (forms), and their matter, and the ruling -principles of these men were the same. But as to the others, how many -things had they to care for, and to how many things were they slaves? - -Consider that men will do the same things nevertheless, even though -thou shouldst burst. - -This is the chief thing: Be not perturbed, for all things are according -to the nature of the universal; and in a little time thou wilt be -nobody and nowhere, like Hadrian and Augustus. In the next place having -fixed thy eyes steadily on thy business look at it, and at the same -time remembering that it is thy duty to be a good man, and what man's -nature demands, do that without turning aside; and speak as it seems -to thee most just, only let it be with a good disposition and with -modesty and without hypocrisy. - -The nature of the universal has this work to do, to remove to that -place the things which are in this, to change them, to take them away -hence, and to carry them there. All things are change, yet we need -not fear anything new. All things are familiar to us; but the distribution -of them still remains the same. - -Every nature is contented with itself when it goes on its way well; -and a rational nature goes on its way well, when in its thoughts it -assents to nothing false or uncertain, and when it directs its movements -to social acts only, and when it confines its desires and aversions -to the things which are in its power, and when it is satisfied with -everything that is assigned to it by the common nature. For of this -common nature every particular nature is a part, as the nature of -the leaf is a part of the nature of the plant; except that in the -plant the nature of the leaf is part of a nature which has not perception -or reason, and is subject to be impeded; but the nature of man is -part of a nature which is not subject to impediments, and is intelligent -and just, since it gives to everything in equal portions and according -to its worth, times, substance, cause (form), activity, and incident. -But examine, not to discover that any one thing compared with any -other single thing is equal in all respects, but by taking all the -parts together of one thing and comparing them with all the parts -together of another. - -Thou hast not leisure or ability to read. But thou hast leisure or -ability to check arrogance: thou hast leisure to be superior to pleasure -and pain: thou hast leisure to be superior to love of fame, and not -to be vexed at stupid and ungrateful people, nay even to care for -them. - -Let no man any longer hear thee finding fault with the court life -or with thy own. - -Repentance is a kind of self-reproof for having neglected something -useful; but that which is good must be something useful, and the perfect -good man should look after it. But no such man would ever repent of -having refused any sensual pleasure. Pleasure then is neither good -nor useful. - -This thing, what is it in itself, in its own constitution? What is -its substance and material? And what its causal nature (or form)? -And what is it doing in the world? And how long does it subsist? - -When thou risest from sleep with reluctance, remember that it is according -to thy constitution and according to human nature to perform social -acts, but sleeping is common also to irrational animals. But that -which is according to each individual's nature is also more peculiarly -its own, and more suitable to its nature, and indeed also more agreeable. - -Constantly and, if it be possible, on the occasion of every impression -on the soul, apply to it the principles of Physic, of Ethic, and of -Dialectic. - -Whatever man thou meetest with, immediately say to thyself: What opinions -has this man about good and bad? For if with respect to pleasure and -pain and the causes of each, and with respect to fame and ignominy, -death and life, he has such and such opinions, it will seem nothing -wonderful or strange to me, if he does such and such things; and I -shall bear in mind that he is compelled to do so. - -Remember that as it is a shame to be surprised if the fig-tree produces -figs, so it is to be surprised if the world produces such and such -things of which it is productive; and for the physician and the helmsman -it is a shame to be surprised, if a man has a fever, or if the wind -is unfavourable. - -Remember that to change thy opinion and to follow him who corrects -thy error is as consistent with freedom as it is to persist in thy -error. For it is thy own, the activity which is exerted according -to thy own movement and judgement, and indeed according to thy own -understanding too. - -If a thing is in thy own power, why dost thou do it? But if it is -in the power of another, whom dost thou blame? The atoms (chance) -or the gods? Both are foolish. Thou must blame nobody. For if thou -canst, correct that which is the cause; but if thou canst not do this, -correct at least the thing itself; but if thou canst not do even this, -of what use is it to thee to find fault? For nothing should be done -without a purpose. - -That which has died falls not out of the universe. If it stays here, -it also changes here, and is dissolved into its proper parts, which -are elements of the universe and of thyself. And these too change, -and they murmur not. - -Everything exists for some end, a horse, a vine. Why dost thou wonder? -Even the sun will say, I am for some purpose, and the rest of the -gods will say the same. For what purpose then art thou? to enjoy pleasure? -See if common sense allows this. - -Nature has had regard in everything no less to the end than to the -beginning and the continuance, just like the man who throws up a ball. -What good is it then for the ball to be thrown up, or harm for it -to come down, or even to have fallen? And what good is it to the bubble -while it holds together, or what harm when it is burst? The same may -be said of a light also. - -Turn it (the body) inside out, and see what kind of thing it is; and -when it has grown old, what kind of thing it becomes, and when it -is diseased. - -Short-lived are both the praiser and the praised, and the rememberer -and the remembered: and all this in a nook of this part of the world; -and not even here do all agree, no, not any one with himself: and -the whole earth too is a point. - -Attend to the matter which is before thee, whether it is an opinion -or an act or a word. - -Thou sufferest this justly: for thou choosest rather to become good -to-morrow than to be good to-day. - -Am I doing anything? I do it with reference to the good of mankind. -Does anything happen to me? I receive it and refer it to the gods, -and the source of all things, from which all that happens is derived. - -Such as bathing appears to thee- oil, sweat, dirt, filthy water, all -things disgusting- so is every part of life and everything. - -Lucilla saw Verus die, and then Lucilla died. Secunda saw Maximus -die, and then Secunda died. Epitynchanus saw Diotimus die, and Epitynchanus -died. Antoninus saw Faustina die, and then Antoninus died. Such is -everything. Celer saw Hadrian die, and then Celer died. And those -sharp-witted men, either seers or men inflated with pride, where are -they? For instance the sharp-witted men, Charax and Demetrius the -Platonist and Eudaemon, and any one else like them. All ephemeral, -dead long ago. Some indeed have not been remembered even for a short -time, and others have become the heroes of fables, and again others -have disappeared even from fables. Remember this then, that this little -compound, thyself, must either be dissolved, or thy poor breath must -be extinguished, or be removed and placed elsewhere. - -It is satisfaction to a man to do the proper works of a man. Now it -is a proper work of a man to be benevolent to his own kind, to despise -the movements of the senses, to form a just judgement of plausible -appearances, and to take a survey of the nature of the universe and -of the things which happen in it. - -There are three relations between thee and other things: the one to -the body which surrounds thee; the second to the divine cause from -which all things come to all; and the third to those who live with -thee. - -Pain is either an evil to the body- then let the body say what it -thinks of it- or to the soul; but it is in the power of the soul to -maintain its own serenity and tranquility, and not to think that pain -is an evil. For every judgement and movement and desire and aversion -is within, and no evil ascends so high. - -Wipe out thy imaginations by often saying to thyself: now it is in -my power to let no badness be in this soul, nor desire nor any perturbation -at all; but looking at all things I see what is their nature, and -I use each according to its value.- Remember this power which thou -hast from nature. - -Speak both in the senate and to every man, whoever he may be, appropriately, -not with any affectation: use plain discourse. - -Augustus' court, wife, daughter, descendants, ancestors, sister, Agrippa, -kinsmen, intimates, friends, Areius, Maecenas, physicians and sacrificing -priests- the whole court is dead. Then turn to the rest, not considering -the death of a single man, but of a whole race, as of the Pompeii; -and that which is inscribed on the tombs- The last of his race. Then -consider what trouble those before them have had that they might leave -a successor; and then, that of necessity some one must be the last. -Again here consider the death of a whole race. - -It is thy duty to order thy life well in every single act; and if -every act does its duty, as far as is possible, be content; and no -one is able to hinder thee so that each act shall not do its duty.- -But something external will stand in the way.- Nothing will stand -in the way of thy acting justly and soberly and considerately.- But -perhaps some other active power will be hindered.- Well, but by acquiescing -in the hindrance and by being content to transfer thy efforts to that -which is allowed, another opportunity of action is immediately put -before thee in place of that which was hindered, and one which will -adapt itself to this ordering of which we are speaking. - -Receive wealth or prosperity without arrogance; and be ready to let -it go. - -If thou didst ever see a hand cut off, or a foot, or a head, lying -anywhere apart from the rest of the body, such does a man make himself, -as far as he can, who is not content with what happens, and separates -himself from others, or does anything unsocial. Suppose that thou -hast detached thyself from the natural unity- for thou wast made by -nature a part, but now thou hast cut thyself off- yet here there is -this beautiful provision, that it is in thy power again to unite thyself. -God has allowed this to no other part, after it has been separated -and cut asunder, to come together again. But consider the kindness -by which he has distinguished man, for he has put it in his power -not to be separated at all from the universal; and when he has been -separated, he has allowed him to return and to be united and to resume -his place as a part. - -As the nature of the universal has given to every rational being all -the other powers that it has, so we have received from it this power -also. For as the universal nature converts and fixes in its predestined -place everything which stands in the way and opposes it, and makes -such things a part of itself, so also the rational animal is able -to make every hindrance its own material, and to use it for such purposes -as it may have designed. - -Do not disturb thyself by thinking of the whole of thy life. Let not -thy thoughts at once embrace all the various troubles which thou mayest -expect to befall thee: but on every occasion ask thyself, What is -there in this which is intolerable and past bearing? For thou wilt -be ashamed to confess. In the next place remember that neither the -future nor the past pains thee, but only the present. But this is -reduced to a very little, if thou only circumscribest it, and chidest -thy mind, if it is unable to hold out against even this. - -Does Panthea or Pergamus now sit by the tomb of Verus? Does Chaurias -or Diotimus sit by the tomb of Hadrian? That would be ridiculous. -Well, suppose they did sit there, would the dead be conscious of it? -And if the dead were conscious, would they be pleased? And if they -were pleased, would that make them immortal? Was it not in the order -of destiny that these persons too should first become old women and -old men and then die? What then would those do after these were dead? -All this is foul smell and blood in a bag. - -If thou canst see sharp, look and judge wisely, says the philosopher. - -In the constitution of the rational animal I see no virtue which is -opposed to justice; but I see a virtue which is opposed to love of -pleasure, and that is temperance. - -If thou takest away thy opinion about that which appears to give thee -pain, thou thyself standest in perfect security.- Who is this self?- -The reason.- But I am not reason.- Be it so. Let then the reason itself -not trouble itself. But if any other part of thee suffers, let it -have its own opinion about itself. - -Hindrance to the perceptions of sense is an evil to the animal nature. -Hindrance to the movements (desires) is equally an evil to the animal -nature. And something else also is equally an impediment and an evil -to the constitution of plants. So then that which is a hindrance to -the intelligence is an evil to the intelligent nature. Apply all these -things then to thyself. Does pain or sensuous pleasure affect thee? -The senses will look to that.- Has any obstacle opposed thee in thy -efforts towards an object? if indeed thou wast making this effort -absolutely (unconditionally, or without any reservation), certainly -this obstacle is an evil to thee considered as a rational animal. -But if thou takest into consideration the usual course of things, -thou hast not yet been injured nor even impeded. The things however -which are proper to the understanding no other man is used to impede, -for neither fire, nor iron, nor tyrant, nor abuse, touches it in any -way. When it has been made a sphere, it continues a sphere. - -It is not fit that I should give myself pain, for I have never intentionally -given pain even to another. - -Different things delight different people. But it is my delight to -keep the ruling faculty sound without turning away either from any -man or from any of the things which happen to men, but looking at -and receiving all with welcome eyes and using everything according -to its value. - -See that thou secure this present time to thyself: for those who rather -pursue posthumous fame do consider that the men of after time will -be exactly such as these whom they cannot bear now; and both are mortal. -And what is it in any way to thee if these men of after time utter -this or that sound, or have this or that opinion about thee? - -Take me and cast me where thou wilt; for there I shall keep my divine -part tranquil, that is, content, if it can feel and act conformably -to its proper constitution. Is this change of place sufficient reason -why my soul should be unhappy and worse than it was, depressed, expanded, -shrinking, affrighted? And what wilt thou find which is sufficient -reason for this? - -Nothing can happen to any man which is not a human accident, nor to -an ox which is not according to the nature of an ox, nor to a vine -which is not according to the nature of a vine, nor to a stone which -is not proper to a stone. If then there happens to each thing both -what is usual and natural, why shouldst thou complain? For the common -nature brings nothing which may not be borne by thee. - -If thou art pained by any external thing, it is not this thing that -disturbs thee, but thy own judgement about it. And it is in thy power -to wipe out this judgement now. But if anything in thy own disposition -gives thee pain, who hinders thee from correcting thy opinion? And -even if thou art pained because thou art not doing some particular -thing which seems to thee to be right, why dost thou not rather act -than complain?- But some insuperable obstacle is in the way?- Do not -be grieved then, for the cause of its not being done depends not on -thee.- But it is not worth while to live if this cannot be done.- -Take thy departure then from life contentedly, just as he dies who -is in full activity, and well pleased too with the things which are -obstacles. - -Remember that the ruling faculty is invincible, when self-collected -it is satisfied with itself, if it does nothing which it does not -choose to do, even if it resist from mere obstinacy. What then will -it be when it forms a judgement about anything aided by reason and -deliberately? Therefore the mind which is free from passions is a -citadel, for man has nothing more secure to which he can fly for, -refuge and for the future be inexpugnable. He then who has not seen -this is an ignorant man; but he who has seen it and does not fly to -this refuge is unhappy. - -Say nothing more to thyself than what the first appearances report. -Suppose that it has been reported to thee that a certain person speaks -ill of thee. This has been reported; but that thou hast been injured, -that has not been reported. I see that my child is sick. I do see; -but that he is in danger, I do not see. Thus then always abide by -the first appearances, and add nothing thyself from within, and then -nothing happens to thee. Or rather add something, like a man who knows -everything that happens in the world. - -A cucumber is bitter.- Throw it away.- There are briars in the road.- -Turn aside from them.- This is enough. Do not add, And why were such -things made in the world? For thou wilt be ridiculed by a man who -is acquainted with nature, as thou wouldst be ridiculed by a carpenter -and shoemaker if thou didst find fault because thou seest in their -workshop shavings and cuttings from the things which they make. And -yet they have places into which they can throw these shavings and -cuttings, and the universal nature has no external space; but the -wondrous part of her art is that though she has circumscribed herself, -everything within her which appears to decay and to grow old and to -be useless she changes into herself, and again makes other new things -from these very same, so that she requires neither substance from -without nor wants a place into which she may cast that which decays. -She is content then with her own space, and her own matter and her -own art. - -Neither in thy actions be sluggish nor in thy conversation without -method, nor wandering in thy thoughts, nor let there be in thy soul -inward contention nor external effusion, nor in life be so busy as -to have no leisure. - -Suppose that men kill thee, cut thee in pieces, curse thee. What then -can these things do to prevent thy mind from remaining pure, wise, -sober, just? For instance, if a man should stand by a limpid pure -spring, and curse it, the spring never ceases sending up potable water; -and if he should cast clay into it or filth, it will speedily disperse -them and wash them out, and will not be at all polluted. How then -shalt thou possess a perpetual fountain and not a mere well? By forming -thyself hourly to freedom conjoined with contentment, simplicity and -modesty. - -He who does not know what the world is, does not know where he is. -And he who does not know for what purpose the world exists, does not -know who he is, nor what the world is. But he who has failed in any -one of these things could not even say for what purpose he exists -himself. What then dost thou think of him who avoids or seeks the -praise of those who applaud, of men who know not either where they -are or who they are? - -Dost thou wish to be praised by a man who curses himself thrice every -hour? Wouldst thou wish to please a man who does not please himself? -Does a man please himself who repents of nearly everything that he -does? - -No longer let thy breathing only act in concert with the air which -surrounds thee, but let thy intelligence also now be in harmony with -the intelligence which embraces all things. For the intelligent power -is no less diffused in all parts and pervades all things for him who -is willing to draw it to him than the aerial power for him who is -able to respire it. - -Generally, wickedness does no harm at all to the universe; and particularly, -the wickedness of one man does no harm to another. It is only harmful -to him who has it in his power to be released from it, as soon as -he shall choose. - -To my own free will the free will of my neighbour is just as indifferent -as his poor breath and flesh. For though we are made especially for -the sake of one another, still the ruling power of each of us has -its own office, for otherwise my neighbour's wickedness would be my -harm, which God has not willed in order that my unhappiness may not -depend on another. - -The sun appears to be poured down, and in all directions indeed it -is diffused, yet it is not effused. For this diffusion is extension: -Accordingly its rays are called Extensions [aktines] because they -are extended [apo tou ekteinesthai]. But one may judge what kind of -a thing a ray is, if he looks at the sun's light passing through a -narrow opening into a darkened room, for it is extended in a right -line, and as it were is divided when it meets with any solid body -which stands in the way and intercepts the air beyond; but there the -light remains fixed and does not glide or fall off. Such then ought -to be the out-pouring and diffusion of the understanding, and it should -in no way be an effusion, but an extension, and it should make no -violent or impetuous collision with the obstacles which are in its -way; nor yet fall down, but be fixed and enlighten that which receives -it. For a body will deprive itself of the illumination, if it does -not admit it. - -He who fears death either fears the loss of sensation or a different -kind of sensation. But if thou shalt have no sensation, neither wilt -thou feel any harm; and if thou shalt acquire another kind of sensation, -thou wilt be a different kind of living being and thou wilt not cease -to live. - -Men exist for the sake of one another. Teach them then or bear with -them. - -In one way an arrow moves, in another way the mind. The mind indeed, -both when it exercises caution and when it is employed about inquiry, -moves straight onward not the less, and to its object. - -Enter into every man's ruling faculty; and also let every other man -enter into thine. - ----------------------------------------------------------------------- - -BOOK NINE - -He ho acts unjustly acts impiously. For since the universal nature -has made rational animals for the sake of one another to help one -another according to their deserts, but in no way to injure one another, -he who transgresses her will, is clearly guilty of impiety towards -the highest divinity. And he too who lies is guilty of impiety to -the same divinity; for the universal nature is the nature of things -that are; and things that are have a relation to all things that come -into existence. And further, this universal nature is named truth, -and is the prime cause of all things that are true. He then who lies -intentionally is guilty of impiety inasmuch as he acts unjustly by -deceiving; and he also who lies unintentionally, inasmuch as he is -at variance with the universal nature, and inasmuch as he disturbs -the order by fighting against the nature of the world; for he fights -against it, who is moved of himself to that which is contrary to truth, -for he had received powers from nature through the neglect of which -he is not able now to distinguish falsehood from truth. And indeed -he who pursues pleasure as good, and avoids pain as evil, is guilty -of impiety. For of necessity such a man must often find fault with -the universal nature, alleging that it assigns things to the bad and -the good contrary to their deserts, because frequently the bad are -in the enjoyment of pleasure and possess the things which procure -pleasure, but the good have pain for their share and the things which -cause pain. And further, he who is afraid of pain will sometimes also -be afraid of some of the things which will happen in the world, and -even this is impiety. And he who pursues pleasure will not abstain -from injustice, and this is plainly impiety. Now with respect to the -things towards which the universal nature is equally affected- for -it would not have made both, unless it was equally affected towards -both- towards these they who wish to follow nature should be of the -same mind with it, and equally affected. With respect to pain, then, -and pleasure, or death and life, or honour and dishonour, which the -universal nature employs equally, whoever is not equally affected -is manifestly acting impiously. And I say that the universal nature -employs them equally, instead of saying that they happen alike to -those who are produced in continuous series and to those who come -after them by virtue of a certain original movement of Providence, -according to which it moved from a certain beginning to this ordering -of things, having conceived certain principles of the things which -were to be, and having determined powers productive of beings and -of changes and of such like successions. - -It would be a man's happiest lot to depart from mankind without having -had any taste of lying and hypocrisy and luxury and pride. However -to breathe out one's life when a man has had enough of these things -is the next best voyage, as the saying is. Hast thou determined to -abide with vice, and has not experience yet induced thee to fly from -this pestilence? For the destruction of the understanding is a pestilence, -much more indeed than any such corruption and change of this atmosphere -which surrounds us. For this corruption is a pestilence of animals -so far as they are animals; but the other is a pestilence of men so -far as they are men. - -Do not despise death, but be well content with it, since this too -is one of those things which nature wills. For such as it is to be -young and to grow old, and to increase and to reach maturity, and -to have teeth and beard and grey hairs, and to beget, and to be pregnant -and to bring forth, and all the other natural operations which the -seasons of thy life bring, such also is dissolution. This, then, is -consistent with the character of a reflecting man, to be neither careless -nor impatient nor contemptuous with respect to death, but to wait -for it as one of the operations of nature. As thou now waitest for -the time when the child shall come out of thy wife's womb, so be ready -for the time when thy soul shall fall out of this envelope. But if -thou requirest also a vulgar kind of comfort which shall reach thy -heart, thou wilt be made best reconciled to death by observing the -objects from which thou art going to be removed, and the morals of -those with whom thy soul will no longer be mingled. For it is no way -right to be offended with men, but it is thy duty to care for them -and to bear with them gently; and yet to remember that thy departure -will be not from men who have the same principles as thyself. For -this is the only thing, if there be any, which could draw us the contrary -way and attach us to life, to be permitted to live with those who -have the same principles as ourselves. But now thou seest how great -is the trouble arising from the discordance of those who live together, -so that thou mayest say, Come quick, O death, lest perchance I, too, -should forget myself. - -He who does wrong does wrong against himself. He who acts unjustly -acts unjustly to himself, because he makes himself bad. - -He often acts unjustly who does not do a certain thing; not only he -who does a certain thing. - -Thy present opinion founded on understanding, and thy present conduct -directed to social good, and thy present disposition of contentment -with everything which happens- that is enough. - -Wipe out imagination: check desire: extinguish appetite: keep the -ruling faculty in its own power. - -Among the animals which have not reason one life is distributed; but -among reasonable animals one intelligent soul is distributed: just -as there is one earth of all things which are of an earthy nature, -and we see by one light, and breathe one air, all of us that have -the faculty of vision and all that have life. - -All things which participate in anything which is common to them all -move towards that which is of the same kind with themselves. Everything -which is earthy turns towards the earth, everything which is liquid -flows together, and everything which is of an aerial kind does the -same, so that they require something to keep them asunder, and the -application of force. Fire indeed moves upwards on account of the -elemental fire, but it is so ready to be kindled together with all -the fire which is here, that even every substance which is somewhat -dry, is easily ignited, because there is less mingled with it of that -which is a hindrance to ignition. Accordingly then everything also -which participates in the common intelligent nature moves in like -manner towards that which is of the same kind with itself, or moves -even more. For so much as it is superior in comparison with all other -things, in the same degree also is it more ready to mingle with and -to be fused with that which is akin to it. Accordingly among animals -devoid of reason we find swarms of bees, and herds of cattle, and -the nurture of young birds, and in a manner, loves; for even in animals -there are souls, and that power which brings them together is seen -to exert itself in the superior degree, and in such a way as never -has been observed in plants nor in stones nor in trees. But in rational -animals there are political communities and friendships, and families -and meetings of people; and in wars, treaties and armistices. But -in the things which are still superior, even though they are separated -from one another, unity in a manner exists, as in the stars. Thus -the ascent to the higher degree is able to produce a sympathy even -in things which are separated. See, then, what now takes place. For -only intelligent animals have now forgotten this mutual desire and -inclination, and in them alone the property of flowing together is -not seen. But still though men strive to avoid this union, they are -caught and held by it, for their nature is too strong for them; and -thou wilt see what I say, if thou only observest. Sooner, then, will -one find anything earthy which comes in contact with no earthy thing -than a man altogether separated from other men. - -Both man and God and the universe produce fruit; at the proper seasons -each produces it. But if usage has especially fixed these terms to -the vine and like things, this is nothing. Reason produces fruit both -for all and for itself, and there are produced from it other things -of the same kind as reason itself. - -If thou art able, correct by teaching those who do wrong; but if thou -canst not, remember that indulgence is given to thee for this purpose. -And the gods, too, are indulgent to such persons; and for some purposes -they even help them to get health, wealth, reputation; so kind they -are. And it is in thy power also; or say, who hinders thee? - -Labour not as one who is wretched, nor yet as one who would be pitied -or admired: but direct thy will to one thing only, to put thyself -in motion and to check thyself, as the social reason requires. - -To-day I have got out of all trouble, or rather I have cast out all -trouble, for it was not outside, but within and in my opinions. - -All things are the same, familiar in experience, and ephemeral in -time, and worthless in the matter. Everything now is just as it was -in the time of those whom we have buried. - -Things stand outside of us, themselves by themselves, neither knowing -aught of themselves, nor expressing any judgement. What is it, then, -which does judge about them? The ruling faculty. - -Not in passivity, but in activity lie the evil and the good of the -rational social animal, just as his virtue and his vice lie not in -passivity, but in activity. - -For the stone which has been thrown up it is no evil to come down, -nor indeed any good to have been carried up. - -Penetrate inwards into men's leading principles, and thou wilt see -what judges thou art afraid of, and what kind of judges they are of -themselves. - -All things are changing: and thou thyself art in continuous mutation -and in a manner in continuous destruction, and the whole universe -too. - -It is thy duty to leave another man's wrongful act there where it -is. - -Termination of activity, cessation from movement and opinion, and -in a sense their death, is no evil. Turn thy thoughts now to the consideration -of thy life, thy life as a child, as a youth, thy manhood, thy old -age, for in these also every change was a death. Is this anything -to fear? Turn thy thoughts now to thy life under thy grandfather, -then to thy life under thy mother, then to thy life under thy father; -and as thou findest many other differences and changes and terminations, -ask thyself, Is this anything to fear? In like manner, then, neither -are the termination and cessation and change of thy whole life a thing -to be afraid of. - -Hasten to examine thy own ruling faculty and that of the universe -and that of thy neighbour: thy own that thou mayest make it just: -and that of the universe, that thou mayest remember of what thou art -a part; and that of thy neighbour, that thou mayest know whether he -has acted ignorantly or with knowledge, and that thou mayest also -consider that his ruling faculty is akin to thine. - -As thou thyself art a component part of a social system, so let every -act of thine be a component part of social life. Whatever act of thine -then has no reference either immediately or remotely to a social end, -this tears asunder thy life, and does not allow it to be one, and -it is of the nature of a mutiny, just as when in a popular assembly -a man acting by himself stands apart from the general agreement. - -Quarrels of little children and their sports, and poor spirits carrying -about dead bodies, such is everything; and so what is exhibited in -the representation of the mansions of the dead strikes our eyes more -clearly. - -Examine into the quality of the form of an object, and detach it altogether -from its material part, and then contemplate it; then determine the -time, the longest which a thing of this peculiar form is naturally -made to endure. - -Thou hast endured infinite troubles through not being contented with -thy ruling faculty, when it does the things which it is constituted -by nature to do. But enough of this. - -When another blames thee or hates thee, or when men say about thee -anything injurious, approach their poor souls, penetrate within, and -see what kind of men they are. Thou wilt discover that there is no -reason to take any trouble that these men may have this or that opinion -about thee. However thou must be well disposed towards them, for by -nature they are friends. And the gods too aid them in all ways, by -dreams, by signs, towards the attainment of those things on which -they set a value. - -The periodic movements of the universe are the same, up and down from -age to age. And either the universal intelligence puts itself in motion -for every separate effect, and if this is so, be thou content with -that which is the result of its activity; or it puts itself in motion -once, and everything else comes by way of sequence in a manner; or -indivisible elements are the origin of all things.- In a word, if -there is a god, all is well; and if chance rules, do not thou also -be governed by it. - -Soon will the earth cover us all: then the earth, too, will change, -and the things also which result from change will continue to change -for ever, and these again for ever. For if a man reflects on the changes -and transformations which follow one another like wave after wave -and their rapidity, he will despise everything which is perishable. - -The universal cause is like a winter torrent: it carries everything -along with it. But how worthless are all these poor people who are -engaged in matters political, and, as they suppose, are playing the -philosopher! All drivellers. Well then, man: do what nature now requires. -Set thyself in motion, if it is in thy power, and do not look about -thee to see if any one will observe it; nor yet expect Plato's Republic: -but be content if the smallest thing goes on well, and consider such -an event to be no small matter. For who can change men's opinions? -And without a change of opinions what else is there than the slavery -of men who groan while they pretend to obey? Come now and tell me -of Alexander and Philip and Demetrius of Phalerum. They themselves -shall judge whether they discovered what the common nature required, -and trained themselves accordingly. But if they acted like tragedy -heroes, no one has condemned me to imitate them. Simple and modest -is the work of philosophy. Draw me not aside to indolence and pride. - -Look down from above on the countless herds of men and their countless -solemnities, and the infinitely varied voyagings in storms and calms, -and the differences among those who are born, who live together, and -die. And consider, too, the life lived by others in olden time, and -the life of those who will live after thee, and the life now lived -among barbarous nations, and how many know not even thy name, and -how many will soon forget it, and how they who perhaps now are praising -thee will very soon blame thee, and that neither a posthumous name -is of any value, nor reputation, nor anything else. - -Let there be freedom from perturbations with respect to the things -which come from the external cause; and let there be justice in the -things done by virtue of the internal cause, that is, let there be -movement and action terminating in this, in social acts, for this -is according to thy nature. - -Thou canst remove out of the way many useless things among those which -disturb thee, for they lie entirely in thy opinion; and thou wilt -then gain for thyself ample space by comprehending the whole universe -in thy mind, and by contemplating the eternity of time, and observing -the rapid change of every several thing, how short is the time from -birth to dissolution, and the illimitable time before birth as well -as the equally boundless time after dissolution. - -All that thou seest will quickly perish, and those who have been spectators -of its dissolution will very soon perish too. And he who dies at the -extremest old age will be brought into the same condition with him -who died prematurely. - -What are these men's leading principles, and about what kind of things -are they busy, and for what kind of reasons do they love and honour? -Imagine that thou seest their poor souls laid bare. When they think -that they do harm by their blame or good by their praise, what an -idea! - -Loss is nothing else than change. But the universal nature delights -in change, and in obedience to her all things are now done well, and -from eternity have been done in like form, and will be such to time -without end. What, then, dost thou say? That all things have been -and all things always will be bad, and that no power has ever been -found in so many gods to rectify these things, but the world has been -condemned to be found in never ceasing evil? - -The rottenness of the matter which is the foundation of everything! -Water, dust, bones, filth: or again, marble rocks, the callosities -of the earth; and gold and silver, the sediments; and garments, only -bits of hair; and purple dye, blood; and everything else is of the -same kind. And that which is of the nature of breath is also another -thing of the same kind, changing from this to that. - -Enough of this wretched life and murmuring and apish tricks. Why art -thou disturbed? What is there new in this? What unsettles thee? Is -it the form of the thing? Look at it. Or is it the matter? Look at -it. But besides these there is nothing. Towards the gods, then, now -become at last more simple and better. It is the same whether we examine -these things for a hundred years or three. - -If any man has done wrong, the harm is his own. But perhaps he has -not done wrong. - -Either all things proceed from one intelligent source and come together -as in one body, and the part ought not to find fault with what is -done for the benefit of the whole; or there are only atoms, and nothing -else than mixture and dispersion. Why, then, art thou disturbed? Say -to the ruling faculty, Art thou dead, art thou corrupted, art thou -playing the hypocrite, art thou become a beast, dost thou herd and -feed with the rest? - -Either the gods have no power or they have power. If, then, they have -no power, why dost thou pray to them? But if they have power, why -dost thou not pray for them to give thee the faculty of not fearing -any of the things which thou fearest, or of not desiring any of the -things which thou desirest, or not being pained at anything, rather -than pray that any of these things should not happen or happen? for -certainly if they can co-operate with men, they can co-operate for -these purposes. But perhaps thou wilt say, the gods have placed them -in thy power. Well, then, is it not better to use what is in thy power -like a free man than to desire in a slavish and abject way what is -not in thy power? And who has told thee that the gods do not aid us -even in the things which are in our power? Begin, then, to pray for -such things, and thou wilt see. One man prays thus: How shall I be -able to lie with that woman? Do thou pray thus: How shall I not desire -to lie with her? Another prays thus: How shall I be released from -this? Another prays: How shall I not desire to be released? Another -thus: How shall I not lose my little son? Thou thus: How shall I not -be afraid to lose him? In fine, turn thy prayers this way, and see -what comes. - -Epicurus says, In my sickness my conversation was not about my bodily -sufferings, nor, says he, did I talk on such subjects to those who -visited me; but I continued to discourse on the nature of things as -before, keeping to this main point, how the mind, while participating -in such movements as go on in the poor flesh, shall be free from perturbations -and maintain its proper good. Nor did I, he says, give the physicians -an opportunity of putting on solemn looks, as if they were doing something -great, but my life went on well and happily. Do, then, the same that -he did both in sickness, if thou art sick, and in any other circumstances; -for never to desert philosophy in any events that may befall us, nor -to hold trifling talk either with an ignorant man or with one unacquainted -with nature, is a principle of all schools of philosophy; but to be -intent only on that which thou art now doing and on the instrument -by which thou doest it. - -When thou art offended with any man's shameless conduct, immediately -ask thyself, Is it possible, then, that shameless men should not be -in the world? It is not possible. Do not, then, require what is impossible. -For this man also is one of those shameless men who must of necessity -be in the world. Let the same considerations be present to thy mind -in the case of the knave, and the faithless man, and of every man -who does wrong in any way. For at the same time that thou dost remind -thyself that it is impossible that such kind of men should not exist, -thou wilt become more kindly disposed towards every one individually. -It is useful to perceive this, too, immediately when the occasion -arises, what virtue nature has given to man to oppose to every wrongful -act. For she has given to man, as an antidote against the stupid man, -mildness, and against another kind of man some other power. And in -all cases it is possible for thee to correct by teaching the man who -is gone astray; for every man who errs misses his object and is gone -astray. Besides wherein hast thou been injured? For thou wilt find -that no one among those against whom thou art irritated has done anything -by which thy mind could be made worse; but that which is evil to thee -and harmful has its foundation only in the mind. And what harm is -done or what is there strange, if the man who has not been instructed -does the acts of an uninstructed man? Consider whether thou shouldst -not rather blame thyself, because thou didst not expect such a man -to err in such a way. For thou hadst means given thee by thy reason -to suppose that it was likely that he would commit this error, and -yet thou hast forgotten and art amazed that he has erred. But most -of all when thou blamest a man as faithless or ungrateful, turn to -thyself. For the fault is manifestly thy own, whether thou didst trust -that a man who had such a disposition would keep his promise, or when -conferring thy kindness thou didst not confer it absolutely, nor yet -in such way as to have received from thy very act all the profit. -For what more dost thou want when thou hast done a man a service? -Art thou not content that thou hast done something conformable to -thy nature, and dost thou seek to be paid for it? Just as if the eye -demanded a recompense for seeing, or the feet for walking. For as -these members are formed for a particular purpose, and by working -according to their several constitutions obtain what is their own; -so also as man is formed by nature to acts of benevolence, when he -has done anything benevolent or in any other way conducive to the -common interest, he has acted conformably to his constitution, and -he gets what is his own. - ----------------------------------------------------------------------- - -BOOK TEN - -Wilt thou, then, my soul, never be good and simple and one and naked, -more manifest than the body which surrounds thee? Wilt thou never -enjoy an affectionate and contented disposition? Wilt thou never be -full and without a want of any kind, longing for nothing more, nor -desiring anything, either animate or inanimate, for the enjoyment -of pleasures? Nor yet desiring time wherein thou shalt have longer -enjoyment, or place, or pleasant climate, or society of men with whom -thou mayest live in harmony? But wilt thou be satisfied with thy present -condition, and pleased with all that is about thee, and wilt thou -convince thyself that thou hast everything and that it comes from -the gods, that everything is well for thee, and will be well whatever -shall please them, and whatever they shall give for the conservation -of the perfect living being, the good and just and beautiful, which -generates and holds together all things, and contains and embraces -all things which are dissolved for the production of other like things? -Wilt thou never be such that thou shalt so dwell in community with -gods and men as neither to find fault with them at all, nor to be -condemned by them? - -Observe what thy nature requires, so far as thou art governed by nature -only: then do it and accept it, if thy nature, so far as thou art -a living being, shall not be made worse by it. - -And next thou must observe what thy nature requires so far as thou -art a living being. And all this thou mayest allow thyself, if thy -nature, so far as thou art a rational animal, shall not be made worse -by it. But the rational animal is consequently also a political (social) -animal. Use these rules, then, and trouble thyself about nothing else. - -Everything which happens either happens in such wise as thou art formed -by nature to bear it, or as thou art not formed by nature to bear -it. If, then, it happens to thee in such way as thou art formed by -nature to bear it, do not complain, but bear it as thou art formed -by nature to bear it. But if it happens in such wise as thou art not -formed by nature to bear it, do not complain, for it will perish after -it has consumed thee. Remember, however, that thou art formed by nature -to bear everything, with respect to which it depends on thy own opinion -to make it endurable and tolerable, by thinking that it is either -thy interest or thy duty to do this. - -If a man is mistaken, instruct him kindly and show him his error. -But if thou art not able, blame thyself, or blame not even thyself. - -Whatever may happen to thee, it was prepared for thee from all eternity; -and the implication of causes was from eternity spinning the thread -of thy being, and of that which is incident to it. - -Whether the universe is a concourse of atoms, or nature is a system, -let this first be established, that I am a part of the whole which -is governed by nature; next, I am in a manner intimately related to -the parts which are of the same kind with myself. For remembering -this, inasmuch as I am a part, I shall be discontented with none of -the things which are assigned to me out of the whole; for nothing -is injurious to the part, if it is for the advantage of the whole. -For the whole contains nothing which is not for its advantage; and -all natures indeed have this common principle, but the nature of the -universe has this principle besides, that it cannot be compelled even -by any external cause to generate anything harmful to itself. By remembering, -then, that I am a part of such a whole, I shall be content with everything -that happens. And inasmuch as I am in a manner intimately related -to the parts which are of the same kind with myself, I shall do nothing -unsocial, but I shall rather direct myself to the things which are -of the same kind with myself, and I shall turn an my efforts to the -common interest, and divert them from the contrary. Now, if these -things are done so, life must flow on happily, just as thou mayest -observe that the life of a citizen is happy, who continues a course -of action which is advantageous to his fellow-citizens, and is content -with whatever the state may assign to him. - -The parts of the whole, everything, I mean, which is naturally comprehended -in the universe, must of necessity perish; but let this be understood -in this sense, that they must undergo change. But if this is naturally -both an evil and a necessity for the parts, the whole would not continue -to exist in a good condition, the parts being subject to change and -constituted so as to perish in various ways. For whether did nature -herself design to do evil to the things which are parts of herself, -and to make them subject to evil and of necessity fall into evil, -or have such results happened without her knowing it? Both these suppositions, -indeed, are incredible. But if a man should even drop the term Nature -(as an efficient power), and should speak of these things as natural, -even then it would be ridiculous to affirm at the same time that the -parts of the whole are in their nature subject to change, and at the -same time to be surprised or vexed as if something were happening -contrary to nature, particularly as the dissolution of things is into -those things of which each thing is composed. For there is either -a dispersion of the elements out of which everything has been compounded, -or a change from the solid to the earthy and from the airy to the -aerial, so that these parts are taken back into the universal reason, -whether this at certain periods is consumed by fire or renewed by -eternal changes. And do not imagine that the solid and the airy part -belong to thee from the time of generation. For all this received -its accretion only yesterday and the day before, as one may say, from -the food and the air which is inspired. This, then, which has received -the accretion, changes, not that which thy mother brought forth. But -suppose that this which thy mother brought forth implicates thee very -much with that other part, which has the peculiar quality of change, -this is nothing in fact in the way of objection to what is said. - -When thou hast assumed these names, good, modest, true, rational, -a man of equanimity, and magnanimous, take care that thou dost not -change these names; and if thou shouldst lose them, quickly return -to them. And remember that the term Rational was intended to signify -a discriminating attention to every several thing and freedom from -negligence; and that Equanimity is the voluntary acceptance of the -things which are assigned to thee by the common nature; and that Magnanimity -is the elevation of the intelligent part above the pleasurable or -painful sensations of the flesh, and above that poor thing called -fame, and death, and all such things. If, then, thou maintainest thyself -in the possession of these names, without desiring to be called by -these names by others, thou wilt be another person and wilt enter -on another life. For to continue to be such as thou hast hitherto -been, and to be tom in pieces and defiled in such a life, is the character -of a very stupid man and one overfond of his life, and like those -half-devoured fighters with wild beasts, who though covered with wounds -and gore, still intreat to be kept to the following day, though they -will be exposed in the same state to the same claws and bites. Therefore -fix thyself in the possession of these few names: and if thou art -able to abide in them, abide as if thou wast removed to certain islands -of the Happy. But if thou shalt perceive that thou fallest out of -them and dost not maintain thy hold, go courageously into some nook -where thou shalt maintain them, or even depart at once from life, -not in passion, but with simplicity and freedom and modesty, after -doing this one laudable thing at least in thy life, to have gone out -of it thus. In order, however, to the remembrance of these names, -it will greatly help thee, if thou rememberest the gods, and that -they wish not to be flattered, but wish all reasonable beings to be -made like themselves; and if thou rememberest that what does the work -of a fig-tree is a fig-tree, and that what does the work of a dog -is a dog, and that what does the work of a bee is a bee, and that -what does the work of a man is a man. - -Mimi, war, astonishment, torpor, slavery, will daily wipe out those -holy principles of thine. How many things without studying nature -dost thou imagine, and how many dost thou neglect? But it is thy duty -so to look on and so to do everything, that at the same time the power -of dealing with circumstances is perfected, and the contemplative -faculty is exercised, and the confidence which comes from the knowledge -of each several thing is maintained without showing it, but yet not -concealed. For when wilt thou enjoy simplicity, when gravity, and -when the knowledge of every several thing, both what it is in substance, -and what place it has in the universe, and how long it is formed to -exist and of what things it is compounded, and to whom it can belong, -and who are able both to give it and take it away? - -A spider is proud when it has caught a fly, and another when he has -caught a poor hare, and another when he has taken a little fish in -a net, and another when he has taken wild boars, and another when -he has taken bears, and another when he has taken Sarmatians. Are -not these robbers, if thou examinest their opinions? - -Acquire the contemplative way of seeing how all things change into -one another, and constantly attend to it, and exercise thyself about -this part of philosophy. For nothing is so much adapted to produce -magnanimity. Such a man has put off the body, and as he sees that -he must, no one knows how soon, go away from among men and leave everything -here, he gives himself up entirely to just doing in all his actions, -and in everything else that happens he resigns himself to the universal -nature. But as to what any man shall say or think about him or do -against him, he never even thinks of it, being himself contented with -these two things, with acting justly in what he now does, and being -satisfied with what is now assigned to him; and he lays aside all -distracting and busy pursuits, and desires nothing else than to accomplish -the straight course through the law, and by accomplishing the straight -course to follow God. - -What need is there of suspicious fear, since it is in thy power to -inquire what ought to be done? And if thou seest clear, go by this -way content, without turning back: but if thou dost not see clear, -stop and take the best advisers. But if any other things oppose thee, -go on according to thy powers with due consideration, keeping to that -which appears to be just. For it is best to reach this object, and -if thou dost fail, let thy failure be in attempting this. He who follows -reason in all things is both tranquil and active at the same time, -and also cheerful and collected. - -Inquire of thyself as soon as thou wakest from sleep, whether it will -make any difference to thee, if another does what is just and right. -It will make no difference. - -Thou hast not forgotten, I suppose, that those who assume arrogant -airs in bestowing their praise or blame on others, are such as they -are at bed and at board, and thou hast not forgotten what they do, -and what they avoid and what they pursue, and how they steal and how -they rob, not with hands and feet, but with their most valuable part, -by means of which there is produced, when a man chooses, fidelity, -modesty, truth, law, a good daemon (happiness)? - -To her who gives and takes back all, to nature, the man who is instructed -and modest says, Give what thou wilt; take back what thou wilt. And -he says this not proudly, but obediently and well pleased with her. - -Short is the little which remains to thee of life. Live as on a mountain. -For it makes no difference whether a man lives there or here, if he -lives everywhere in the world as in a state (political community). -Let men see, let them know a real man who lives according to nature. -If they cannot endure him, let them kill him. For that is better than -to live thus as men do. - -No longer talk at all about the kind of man that a good man ought -to be, but be such. - -Constantly contemplate the whole of time and the whole of substance, -and consider that all individual things as to substance are a grain -of a fig, and as to time, the turning of a gimlet. - -Look at everything that exists, and observe that it is already in -dissolution and in change, and as it were putrefaction or dispersion, -or that everything is so constituted by nature as to die. - -Consider what men are when they are eating, sleeping, generating, -easing themselves and so forth. Then what kind of men they are when -they are imperious and arrogant, or angry and scolding from their -elevated place. But a short time ago to how many they were slaves -and for what things; and after a little time consider in what a condition -they will be. - -That is for the good of each thing, which the universal nature brings -to each. And it is for its good at the time when nature brings it. - -"The earth loves the shower"; and "the solemn aether loves": and the -universe loves to make whatever is about to be. I say then to the -universe, that I love as thou lovest. And is not this too said, that -"this or that loves (is wont) to be produced"? - -Either thou livest here and hast already accustomed thyself to it, -or thou art going away, and this was thy own will; or thou art dying -and hast discharged thy duty. But besides these things there is nothing. -Be of good cheer, then. - -Let this always be plain to thee, that this piece of land is like -any other; and that all things here are the same with things on top -of a mountain, or on the sea-shore, or wherever thou choosest to be. -For thou wilt find just what Plato says, Dwelling within the walls -of a city as in a shepherd's fold on a mountain. - -What is my ruling faculty now to me? And of what nature am I now making -it? And for what purpose am I now using it? Is it void of understanding? -Is it loosed and rent asunder from social life? Is it melted into -and mixed with the poor flesh so as to move together with it? - -He who flies from his master is a runaway; but the law is master, -and he who breaks the law is a runaway. And he also who is grieved -or angry or afraid, is dissatisfied because something has been or -is or shall be of the things which are appointed by him who rules -all things, and he is Law, and assigns to every man what is fit. He -then who fears or is grieved or is angry is a runaway. - -A man deposits seed in a womb and goes away, and then another cause -takes it, and labours on it and makes a child. What a thing from such -a material! Again, the child passes food down through the throat, -and then another cause takes it and makes perception and motion, and -in fine life and strength and other things; how many and how strange -I Observe then the things which are produced in such a hidden way, -and see the power just as we see the power which carries things downwards -and upwards, not with the eyes, but still no less plainly. - -Constantly consider how all things such as they now are, in time past -also were; and consider that they will be the same again. And place -before thy eyes entire dramas and stages of the same form, whatever -thou hast learned from thy experience or from older history; for example, -the whole court of Hadrian, and the whole court of Antoninus, and -the whole court of Philip, Alexander, Croesus; for all those were -such dramas as we see now, only with different actors. - -Imagine every man who is grieved at anything or discontented to be -like a pig which is sacrificed and kicks and screams. - -Like this pig also is he who on his bed in silence laments the bonds -in which we are held. And consider that only to the rational animal -is it given to follow voluntarily what happens; but simply to follow -is a necessity imposed on all. - -Severally on the occasion of everything that thou doest, pause and -ask thyself, if death is a dreadful thing because it deprives thee -of this. - -When thou art offended at any man's fault, forthwith turn to thyself -and reflect in what like manner thou dost err thyself; for example, -in thinking that money is a good thing, or pleasure, or a bit of reputation, -and the like. For by attending to this thou wilt quickly forget thy -anger, if this consideration also is added, that the man is compelled: -for what else could he do? or, if thou art able, take away from him -the compulsion. - -When thou hast seen Satyron the Socratic, think of either Eutyches -or Hymen, and when thou hast seen Euphrates, think of Eutychion or -Silvanus, and when thou hast seen Alciphron think of Tropaeophorus, -and when thou hast seen Xenophon think of Crito or Severus, and when -thou hast looked on thyself, think of any other Caesar, and in the -case of every one do in like manner. Then let this thought be in thy -mind, Where then are those men? Nowhere, or nobody knows where. For -thus continuously thou wilt look at human things as smoke and nothing -at all; especially if thou reflectest at the same time that what has -once changed will never exist again in the infinite duration of time. -But thou, in what a brief space of time is thy existence? And why -art thou not content to pass through this short time in an orderly -way? What matter and opportunity for thy activity art thou avoiding? -For what else are all these things, except exercises for the reason, -when it has viewed carefully and by examination into their nature -the things which happen in life? Persevere then until thou shalt have -made these things thy own, as the stomach which is strengthened makes -all things its own, as the blazing fire makes flame and brightness -out of everything that is thrown into it. - -Let it not be in any man's power to say truly of thee that thou art -not simple or that thou are not good; but let him be a liar whoever -shall think anything of this kind about thee; and this is altogether -in thy power. For who is he that shall hinder thee from being good -and simple? Do thou only determine to live no longer, unless thou -shalt be such. For neither does reason allow thee to live, if thou -art not such. - -What is that which as to this material (our life) can be done or said -in the way most conformable to reason. For whatever this may be, it -is in thy power to do it or to say it, and do not make excuses that -thou art hindered. Thou wilt not cease to lament till thy mind is -in such a condition that, what luxury is to those who enjoy pleasure, -such shall be to thee, in the matter which is subjected and presented -to thee, the doing of the things which are conformable to man's constitution; -for a man ought to consider as an enjoyment everything which it is -in his power to do according to his own nature. And it is in his power -everywhere. Now, it is not given to a cylinder to move everywhere -by its own motion, nor yet to water nor to fire, nor to anything else -which is governed by nature or an irrational soul, for the things -which check them and stand in the way are many. But intelligence and -reason are able to go through everything that opposes them, and in -such manner as they are formed by nature and as they choose. Place -before thy eyes this facility with which the reason will be carried -through all things, as fire upwards, as a stone downwards, as a cylinder -down an inclined surface, and seek for nothing further. For all other -obstacles either affect the body only which is a dead thing; or, except -through opinion and the yielding of the reason itself, they do not -crush nor do any harm of any kind; for if they did, he who felt it -would immediately become bad. Now, in the case of all things which -have a certain constitution, whatever harm may happen to any of them, -that which is so affected becomes consequently worse; but in the like -case, a man becomes both better, if one may say so, and more worthy -of praise by making a right use of these accidents. And finally remember -that nothing harms him who is really a citizen, which does not harm -the state; nor yet does anything harm the state, which does not harm -law (order); and of these things which are called misfortunes not -one harms law. What then does not harm law does not harm either state -or citizen. - -To him who is penetrated by true principles even the briefest precept -is sufficient, and any common precept, to remind him that he should -be free from grief and fear. For example- - -Leaves, some the wind scatters on the ground- -So is the race of men. Leaves, also, are thy children; and leaves, -too, are they who cry out as if they were worthy of credit and bestow -their praise, or on the contrary curse, or secretly blame and sneer; -and leaves, in like manner, are those who shall receive and transmit -a man's fame to aftertimes. For all such things as these "are produced -in the season of spring," as the poet says; then the wind casts them -down; then the forest produces other leaves in their places. But a -brief existence is common to all things, and yet thou avoidest and -pursuest all things as if they would be eternal. A little time, and -thou shalt close thy eyes; and him who has attended thee to thy grave -another soon will lament. - -The healthy eye ought to see all visible things and not to say, I -wish for green things; for this is the condition of a diseased eye. -And the healthy hearing and smelling ought to be ready to perceive -all that can be heard and smelled. And the healthy stomach ought to -be with respect to all food just as the mill with respect to all things -which it is formed to grind. And accordingly the healthy understanding -ought to be prepared for everything which happens; but that which -says, Let my dear children live, and let all men praise whatever I -may do, is an eye which seeks for green things, or teeth which seek -for soft things. - -There is no man so fortunate that there shall not be by him when he -is dying some who are pleased with what is going to happen. Suppose -that he was a good and wise man, will there not be at last some one -to say to himself, Let us at last breathe freely being relieved from -this schoolmaster? It is true that he was harsh to none of us, but -I perceived that he tacitly condemns us.- This is what is said of -a good man. But in our own case how many other things are there for -which there are many who wish to get rid of us. Thou wilt consider -this then when thou art dying, and thou wilt depart more contentedly -by reflecting thus: I am going away from such a life, in which even -my associates in behalf of whom I have striven so much, prayed, and -cared, themselves wish me to depart, hoping perchance to get some -little advantage by it. Why then should a man cling to a longer stay -here? Do not however for this reason go away less kindly disposed -to them, but preserving thy own character, and friendly and benevolent -and mild, and on the other hand not as if thou wast torn away; but -as when a man dies a quiet death, the poor soul is easily separated -from the body, such also ought thy departure from men to be, for nature -united thee to them and associated thee. But does she now dissolve -the union? Well, I am separated as from kinsmen, not however dragged -resisting, but without compulsion; for this too is one of the things -according to nature. - -Accustom thyself as much as possible on the occasion of anything being -done by any person to inquire with thyself, For what object is this -man doing this? But begin with thyself, and examine thyself first. - -Remember that this which pulls the strings is the thing which is hidden -within: this is the power of persuasion, this is life, this, if one -may so say, is man. In contemplating thyself never include the vessel -which surrounds thee and these instruments which are attached about -it. For they are like to an axe, differing only in this that they -grow to the body. For indeed there is no more use in these parts without -the cause which moves and checks them than in the weaver's shuttle, -and the writer's pen and the driver's whip. - ----------------------------------------------------------------------- - -BOOK ELEVEN - -These are the properties of the rational soul: it sees itself, analyses -itself, and makes itself such as it chooses; the fruit which it bears -itself enjoys- for the fruits of plants and that in animals which -corresponds to fruits others enjoy- it obtains its own end, wherever -the limit of life may be fixed. Not as in a dance and in a play and -in such like things, where the whole action is incomplete, if anything -cuts it short; but in every part and wherever it may be stopped, it -makes what has been set before it full and complete, so that it can -say, I have what is my own. And further it traverses the whole universe, -and the surrounding vacuum, and surveys its form, and it extends itself -into the infinity of time, and embraces and comprehends the periodical -renovation of all things, and it comprehends that those who come after -us will see nothing new, nor have those before us seen anything more, -but in a manner he who is forty years old, if he has any understanding -at all, has seen by virtue of the uniformity that prevails all things -which have been and all that will be. This too is a property of the -rational soul, love of one's neighbour, and truth and modesty, and -to value nothing more more than itself, which is also the property -of Law. Thus then right reason differs not at all from the reason -of justice. - -Thou wilt set little value on pleasing song and dancing and the pancratium, -if thou wilt distribute the melody of the voice into its several sounds, -and ask thyself as to each, if thou art mastered by this; for thou -wilt be prevented by shame from confessing it: and in the matter of -dancing, if at each movement and attitude thou wilt do the same; and -the like also in the matter of the pancratium. In all things, then, -except virtue and the acts of virtue, remember to apply thyself to -their several parts, and by this division to come to value them little: -and apply this rule also to thy whole life. - -What a soul that is which is ready, if at any moment it must be separated -from the body, and ready either to be extinguished or dispersed or -continue to exist; but so that this readiness comes from a man's own -judgement, not from mere obstinacy, as with the Christians, but considerately -and with dignity and in a way to persuade another, without tragic -show. - -Have I done something for the general interest? Well then I have had -my reward. Let this always be present to thy mind, and never stop -doing such good. - -What is thy art? To be good. And how is this accomplished well except -by general principles, some about the nature of the universe, and -others about the proper constitution of man? - -At first tragedies were brought on the stage as means of reminding -men of the things which happen to them, and that it is according to -nature for things to happen so, and that, if you are delighted with -what is shown on the stage, you should not be troubled with that which -takes place on the larger stage. For you see that these things must -be accomplished thus, and that even they bear them who cry out "O -Cithaeron." And, indeed, some things are said well by the dramatic -writers, of which kind is the following especially:- - -Me and my children if the gods neglect, -This has its reason too. And again- - -We must not chale and fret at that which happens. And - -Life's harvest reap like the wheat's fruitful ear. And other things -of the same kind. - -After tragedy the old comedy was introduced, which had a magisterial -freedom of speech, and by its very plainness of speaking was useful -in reminding men to beware of insolence; and for this purpose too -Diogenes used to take from these writers. - -But as to the middle comedy which came next, observe what it was, -and again, for what object the new comedy was introduced, which gradually -sunk down into a mere mimic artifice. That some good things are said -even by these writers, everybody knows: but the whole plan of such -poetry and dramaturgy, to what end does it look! - -How plain does it appear that there is not another condition of life -so well suited for philosophising as this in which thou now happenest -to be. - -A branch cut off from the adjacent branch must of necessity be cut -off from the whole tree also. So too a man when he is separated from -another man has fallen off from the whole social community. Now as -to a branch, another cuts it off, but a man by his own act separates -himself from his neighbour when he hates him and turns away from him, -and he does not know that he has at the same time cut himself off -from the whole social system. Yet he has this privilege certainly -from Zeus who framed society, for it is in our power to grow again -to that which is near to us, and be to come a part which helps to -make up the whole. However, if it often happens, this kind of separation, -it makes it difficult for that which detaches itself to be brought -to unity and to be restored to its former condition. Finally, the -branch, which from the first grew together with the tree, and has -continued to have one life with it, is not like that which after being -cut off is then ingrafted, for this is something like what the gardeners -mean when they say that it grows with the rest of the tree, but that -it has not the same mind with it. - -As those who try to stand in thy way when thou art proceeding according -to right reason, will not be able to turn thee aside from thy proper -action, so neither let them drive thee from thy benevolent feelings -towards them, but be on thy guard equally in both matters, not only -in the matter of steady judgement and action, but also in the matter -of gentleness towards those who try to hinder or otherwise trouble -thee. For this also is a weakness, to be vexed at them, as well as -to be diverted from thy course of action and to give way through fear; -for both are equally deserters from their post, the man who does it -through fear, and the man who is alienated from him who is by nature -a kinsman and a friend. - -There is no nature which is inferior to art, for the arts imitate -the nature of things. But if this is so, that nature which is the -most perfect and the most comprehensive of all natures, cannot fall -short of the skill of art. Now all arts do the inferior things for -the sake of the superior; therefore the universal nature does so too. -And, indeed, hence is the origin of justice, and in justice the other -virtues have their foundation: for justice will not be observed, if -we either care for middle things (things indifferent), or are easily -deceived and careless and changeable. - -If the things do not come to thee, the pursuits and avoidances of -which disturb thee, still in a manner thou goest to them. Let then -thy judgement about them be at rest, and they will remain quiet, and -thou wilt not be seen either pursuing or avoiding. - -The spherical form of the soul maintains its figure, when it is neither -extended towards any object, nor contracted inwards, nor dispersed -nor sinks down, but is illuminated by light, by which it sees the -truth, the truth of all things and the truth that is in itself. - -Suppose any man shall despise me. Let him look to that himself. But -I will look to this, that I be not discovered doing or saying anything -deserving of contempt. Shall any man hate me? Let him look to it. -But I will be mild and benevolent towards every man, and ready to -show even him his mistake, not reproachfully, nor yet as making a -display of my endurance, but nobly and honestly, like the great Phocion, -unless indeed he only assumed it. For the interior parts ought to -be such, and a man ought to be seen by the gods neither dissatisfied -with anything nor complaining. For what evil is it to thee, if thou -art now doing what is agreeable to thy own nature, and art satisfied -with that which at this moment is suitable to the nature of the universe, -since thou art a human being placed at thy post in order that what -is for the common advantage may be done in some way? - -Men despise one another and flatter one another; and men wish to raise -themselves above one another, and crouch before one another. - -How unsound and insincere is he who says, I have determined to deal -with thee in a fair way.- What art thou doing, man? There is no occasion -to give this notice. It will soon show itself by acts. The voice ought -to be plainly written on the forehead. Such as a man's character is, -he immediately shows it in his eyes, just as he who is beloved forthwith -reads everything in the eyes of lovers. The man who is honest and -good ought to be exactly like a man who smells strong, so that the -bystander as soon as he comes near him must smell whether he choose -or not. But the affectation of simplicity is like a crooked stick. -Nothing is more disgraceful than a wolfish friendship (false friendship). -Avoid this most of all. The good and simple and benevolent show all -these things in the eyes, and there is no mistaking. - -As to living in the best way, this power is in the soul, if it be -indifferent to things which are indifferent. And it will be indifferent, -if it looks on each of these things separately and all together, and -if it remembers that not one of them produces in us an opinion about -itself, nor comes to us; but these things remain immovable, and it -is we ourselves who produce the judgements about them, and, as we -may say, write them in ourselves, it being in our power not to write -them, and it being in our power, if perchance these judgements have -imperceptibly got admission to our minds, to wipe them out; and if -we remember also that such attention will only be for a short time, -and then life will be at an end. Besides, what trouble is there at -all in doing this? For if these things are according to nature, rejoice -in them, and they will be easy to thee: but if contrary to nature, -seek what is conformable to thy own nature, and strive towards this, -even if it bring no reputation; for every man is allowed to seek his -own good. - -Consider whence each thing is come, and of what it consists, and into -what it changes, and what kind of a thing it will be when it has changed, -and that it will sustain no harm. - -If any have offended against thee, consider first: What is my relation -to men, and that we are made for one another; and in another respect, -I was made to be set over them, as a ram over the flock or a bull -over the herd. But examine the matter from first principles, from -this: If all things are not mere atoms, it is nature which orders -all things: if this is so, the inferior things exist for the sake -of the superior, and these for the sake of one another. - -Second, consider what kind of men they are at table, in bed, and so -forth: and particularly, under what compulsions in respect of opinions -they are; and as to their acts, consider with what pride they do what -they do. - -Third, that if men do rightly what they do, we ought not to be displeased; -but if they do not right, it is plain that they do so involuntarily -and in ignorance. For as every soul is unwillingly deprived of the -truth, so also is it unwillingly deprived of the power of behaving -to each man according to his deserts. Accordingly men are pained when -they are called unjust, ungrateful, and greedy, and in a word wrong-doers -to their neighbours. - -Fourth, consider that thou also doest many things wrong, and that -thou art a man like others; and even if thou dost abstain from certain -faults, still thou hast the disposition to commit them, though either -through cowardice, or concern about reputation, or some such mean -motive, thou dost abstain from such faults. - -Fifth, consider that thou dost not even understand whether men are -doing wrong or not, for many things are done with a certain reference -to circumstances. And in short, a man must learn a great deal to enable -him to pass a correct judgement on another man's acts. - -Sixth, consider when thou art much vexed or grieved, that man's life -is only a moment, and after a short time we are all laid out dead. - -Seventh, that it is not men's acts which disturb us, for those acts -have their foundation in men's ruling principles, but it is our own -opinions which disturb us. Take away these opinions then, and resolve -to dismiss thy judgement about an act as if it were something grievous, -and thy anger is gone. How then shall I take away these opinions? -By reflecting that no wrongful act of another brings shame on thee: -for unless that which is shameful is alone bad, thou also must of -necessity do many things wrong, and become a robber and everything -else. - -Eighth, consider how much more pain is brought on us by the anger -and vexation caused by such acts than by the acts themselves, at which -we are angry and vexed. - -Ninth, consider that a good disposition is invincible, if it be genuine, -and not an affected smile and acting a part. For what will the most -violent man do to thee, if thou continuest to be of a kind disposition -towards him, and if, as opportunity offers, thou gently admonishest -him and calmly correctest his errors at the very time when he is trying -to do thee harm, saying, Not so, my child: we are constituted by nature -for something else: I shall certainly not be injured, but thou art -injuring thyself, my child.- And show him with gentle tact and by -general principles that this is so, and that even bees do not do as -he does, nor any animals which are formed by nature to be gregarious. -And thou must do this neither with any double meaning nor in the way -of reproach, but affectionately and without any rancour in thy soul; -and not as if thou wert lecturing him, nor yet that any bystander -may admire, but either when he is alone, and if others are present... - -Remember these nine rules, as if thou hadst received them as a gift -from the Muses, and begin at last to be a man while thou livest. But -thou must equally avoid flattering men and being veied at them, for -both are unsocial and lead to harm. And let this truth be present -to thee in the excitement of anger, that to be moved by passion is -not manly, but that mildness and gentleness, as they are more agreeable -to human nature, so also are they more manly; and he who possesses -these qualities possesses strength, nerves and courage, and not the -man who is subject to fits of passion and discontent. For in the same -degree in which a man's mind is nearer to freedom from all passion, -in the same degree also is it nearer to strength: and as the sense -of pain is a characteristic of weakness, so also is anger. For he -who yields to pain and he who yields to anger, both are wounded and -both submit. - -But if thou wilt, receive also a tenth present from the leader of -the Muses (Apollo), and it is this- that to expect bad men not to -do wrong is madness, for he who expects this desires an impossibility. -But to allow men to behave so to others, and to expect them not to -do thee any wrong, is irrational and tyrannical. - -There are four principal aberrations of the superior faculty against -which thou shouldst be constantly on thy guard, and when thou hast -detected them, thou shouldst wipe them out and say on each occasion -thus: this thought is not necessary: this tends to destroy social -union: this which thou art going to say comes not from the real thoughts; -for thou shouldst consider it among the most absurd of things for -a man not to speak from his real thoughts. But the fourth is when -thou shalt reproach thyself for anything, for this is an evidence -of the diviner part within thee being overpowered and yielding to -the less honourable and to the perishable part, the body, and to its -gross pleasures. - -Thy aerial part and all the fiery parts which are mingled in thee, -though by nature they have an upward tendency, still in obedience -to the disposition of the universe they are overpowered here in the -compound mass (the body). And also the whole of the earthy part in -thee and the watery, though their tendency is downward, still are -raised up and occupy a position which is not their natural one. In -this manner then the elemental parts obey the universal, for when -they have been fixed in any place perforce they remain there until -again the universal shall sound the signal for dissolution. Is it -not then strange that thy intelligent part only should be disobedient -and discontented with its own place? And yet no force is imposed on -it, but only those things which are conformable to its nature: still -it does not submit, but is carried in the opposite direction. For -the movement towards injustice and intemperance and to anger and grief -and fear is nothing else than the act of one who deviates from nature. -And also when the ruling faculty is discontented with anything that -happens, then too it deserts its post: for it is constituted for piety -and reverence towards the gods no less than for justice. For these -qualities also are comprehended under the generic term of contentment -with the constitution of things, and indeed they are prior to acts -of justice. - -He who has not one and always the same object in life, cannot be one -and the same all through his life. But what I have said is not enough, -unless this also is added, what this object ought to be. For as there -is not the same opinion about all the things which in some way or -other are considered by the majority to be good, but only about some -certain things, that is, things which concern the common interest; -so also ought we to propose to ourselves an object which shall be -of a common kind (social) and political. For he who directs all his -own efforts to this object, will make all his acts alike, and thus -will always be the same. - -Think of the country mouse and of the town mouse, and of the alarm -and trepidation of the town mouse. - -Socrates used to call the opinions of the many by the name of Lamiae, -bugbears to frighten children. - -The Lacedaemonians at their public spectacles used to set seats in -the shade for strangers, but themselves sat down anywhere. - -Socrates excused himself to Perdiccas for not going to him, saying, -It is because I would not perish by the worst of all ends, that is, -I would not receive a favour and then be unable to return it. - -In the writings of the Ephesians there was this precept, constantly -to think of some one of the men of former times who practised virtue. - -The Pythagoreans bid us in the morning look to the heavens that we -may be reminded of those bodies which continually do the same things -and in the same manner perform their work, and also be reminded of -their purity and nudity. For there is no veil over a star. - -Consider what a man Socrates was when he dressed himself in a skin, -after Xanthippe had taken his cloak and gone out, and what Socrates -said to his friends who were ashamed of him and drew back from him -when they saw him dressed thus. - -Neither in writing nor in reading wilt thou be able to lay down rules -for others before thou shalt have first learned to obey rules thyself. -Much more is this so in life. - -A slave thou art: free speech is not for thee. -And my heart laughed within. -And virtue they will curse, speaking harsh words. -To look for the fig in winter is a madman's act: such is he who looks -for his child when it is no longer allowed. - -When a man kisses his child, said Epictetus, he should whisper to -himself, "To-morrow perchance thou wilt die."- But those are words -of bad omen.- "No word is a word of bad omen," said Epictetus, "which -expresses any work of nature; or if it is so, it is also a word of -bad omen to speak of the ears of corn being reaped." - -The unripe grape, the ripe bunch, the dried grape, all are changes, -not into nothing, but into something which exists not yet. - -No man can rob us of our free will. -Epictetus also said, A man must discover an art (or rules) with respect -to giving his assent; and in respect to his movements he must be careful -that they be made with regard to circumstances, that they be consistent -with social interests, that they have regard to the value of the object; -and as to sensual desire, he should altogether keep away from it; -and as to avoidance (aversion) he should not show it with respect -to any of the things which are not in our power. - -The dispute then, he said, is not about any common matter, but about -being mad or not. - -Socrates used to say, What do you want? Souls of rational men or irrational?- -Souls of rational men.- Of what rational men? Sound or unsound?- Sound.- -Why then do you not seek for them?- Because we have them.- Why then -do you fight and quarrel? - ----------------------------------------------------------------------- - -BOOK TWELVE - -All those things at which thou wishest to arrive by a circuitous -road, thou canst have now, if thou dost not refuse them to thyself. -And this means, if thou wilt take no notice of all the past, and trust -the future to providence, and direct the present only conformably -to piety and justice. Conformably to piety, that thou mayest be content -with the lot which is assigned to thee, for nature designed it for -thee and thee for it. Conformably to justice, that thou mayest always -speak the truth freely and without disguise, and do the things which -are agreeable to law and according to the worth of each. And let neither -another man's wickedness hinder thee, nor opinion nor voice, nor yet -the sensations of the poor flesh which has grown about thee; for the -passive part will look to this. If then, whatever the time may be -when thou shalt be near to thy departure, neglecting everything else -thou shalt respect only thy ruling faculty and the divinity within -thee, and if thou shalt be afraid not because thou must some time -cease to live, but if thou shalt fear never to have begun to live -according to nature- then thou wilt be a man worthy of the universe -which has produced thee, and thou wilt cease to be a stranger in thy -native land, and to wonder at things which happen daily as if they -were something unexpected, and to be dependent on this or that. - -God sees the minds (ruling principles) of all men bared of the material -vesture and rind and impurities. For with his intellectual part alone -he touches the intelligence only which has flowed and been derived -from himself into these bodies. And if thou also usest thyself to -do this, thou wilt rid thyself of thy much trouble. For he who regards -not the poor flesh which envelops him, surely will not trouble himself -by looking after raiment and dwelling and fame and such like externals -and show. - -The things are three of which thou art composed, a little body, a -little breath (life), intelligence. Of these the first two are thine, -so far as it is thy duty to take care of them; but the third alone -is properly thine. Therefore if thou shalt separate from thyself, -that is, from thy understanding, whatever others do or say, and whatever -thou hast done or said thyself, and whatever future things trouble -thee because they may happen, and whatever in the body which envelops -thee or in the breath (life), which is by nature associated with the -body, is attached to thee independent of thy will, and whatever the -external circumfluent vortex whirls round, so that the intellectual -power exempt from the things of fate can live pure and free by itself, -doing what is just and accepting what happens and saying the truth: -if thou wilt separate, I say, from this ruling faculty the things -which are attached to it by the impressions of sense, and the things -of time to come and of time that is past, and wilt make thyself like -Empedocles' sphere, - -All round, and in its joyous rest reposing; and if thou shalt strive -to live only what is really thy life, that is, the present- then thou -wilt be able to pass that portion of life which remains for thee up -to the time of thy death, free from perturbations, nobly, and obedient -to thy own daemon (to the god that is within thee). - -I have often wondered how it is that every man loves himself more -than all the rest of men, but yet sets less value on his own opinion -of himself than on the opinion of others. If then a god or a wise -teacher should present himself to a man and bid him to think of nothing -and to design nothing which he would not express as soon as he conceived -it, he could not endure it even for a single day. So much more respect -have we to what our neighbours shall think of us than to what we shall -think of ourselves. - -How can it be that the gods after having arranged all things well -and benevolently for mankind, have overlooked this alone, that some -men and very good men, and men who, as we may say, have had most communion -with the divinity, and through pious acts and religious observances -have been most intimate with the divinity, when they have once died -should never exist again, but should be completely extinguished? - -But if this is so, be assured that if it ought to have been otherwise, -the gods would have done it. For if it were just, it would also be -possible; and if it were according to nature, nature would have had -it so. But because it is not so, if in fact it is not so, be thou -convinced that it ought not to have been so:- for thou seest even -of thyself that in this inquiry thou art disputing with the diety; -and we should not thus dispute with the gods, unless they were most -excellent and most just;- but if this is so, they would not have allowed -anything in the ordering of the universe to be neglected unjustly -and irrationally. - -Practise thyself even in the things which thou despairest of accomplishing. -For even the left hand, which is ineffectual for all other things -for want of practice, holds the bridle more vigorously than the right -hand; for it has been practised in this. - -Consider in what condition both in body and soul a man should be when -he is overtaken by death; and consider the shortness of life, the -boundless abyss of time past and future, the feebleness of all matter. - -Contemplate the formative principles (forms) of things bare of their -coverings; the purposes of actions; consider what pain is, what pleasure -is, and death, and fame; who is to himself the cause of his uneasiness; -how no man is hindered by another; that everything is opinion. - -In the application of thy principles thou must be like the pancratiast, -not like the gladiator; for the gladiator lets fall the sword which -he uses and is killed; but the other always has his hand, and needs -to do nothing else than use it. - -See what things are in themselves, dividing them into matter, form -and purpose. - -What a power man has to do nothing except what God will approve, and -to accept all that God may give him. - -With respect to that which happens conformably to nature, we ought -to blame neither gods, for they do nothing wrong either voluntarily -or involuntarily, nor men, for they do nothing wrong except involuntarily. -Consequently we should blame nobody. - -How ridiculous and what a stranger he is who is surprised at anything -which happens in life. - -Either there is a fatal necessity and invincible order, or a kind -Providence, or a confusion without a purpose and without a director -(Book IV). If then there is an invincible necessity, why dost thou -resist? But if there is a Providence which allows itself to be propitiated, -make thyself worthy of the help of the divinity. But if there is a -confusion without governor, be content that in such a tempest thou -hast in thyself a certain ruling intelligence. And even if the tempest -carry thee away, let it carry away the poor flesh, the poor breath, -everything else; for the intelligence at least it will not carry away. - -Does the light of the lamp shine without losing its splendour until -it is extinguished; and shall the truth which is in thee and justice -and temperance be extinguished before thy death? - -When a man has presented the appearance of having done wrong, say, -How then do I know if this is a wrongful act? And even if he has done -wrong, how do I know that he has not condemned himself? and so this -is like tearing his own face. Consider that he, who would not have -the bad man do wrong, is like the man who would not have the fig-tree -to bear juice in the figs and infants to cry and the horse to neigh, -and whatever else must of necessity be. For what must a man do who -has such a character? If then thou art irritable, cure this man's -disposition. - -If it is not right, do not do it: if it is not true, do not say it. -For let thy efforts be- - -In everything always observe what the thing is which produces for -thee an appearance, and resolve it by dividing it into the formal, -the material, the purpose, and the time within which it must end. - -Perceive at last that thou hast in thee something better and more -divine than the things which cause the various affects, and as it -were pull thee by the strings. What is there now in my mind? Is it -fear, or suspicion, or desire, or anything of the kind? - -First, do nothing inconsiderately, nor without a purpose. Second, -make thy acts refer to nothing else than to a social end. - -Consider that before long thou wilt be nobody and nowhere, nor will -any of the things exist which thou now seest, nor any of those who -are now living. For all things are formed by nature to change and -be turned and to perish in order that other things in continuous succession -may exist. - -Consider that everything is opinion, and opinion is in thy power. -Take away then, when thou choosest, thy opinion, and like a mariner, -who has doubled the promontory, thou wilt find calm, everything stable, -and a waveless bay. - -Any one activity whatever it may be, when it has ceased at its proper -time, suffers no evil because it has ceased; nor he who has done this -act, does he suffer any evil for this reason that the act has ceased. -In like manner then the whole which consists of all the acts, which -is our life, if it cease at its proper time, suffers no evil for this -reason that it has ceased; nor he who has terminated this series at -the proper time, has he been ill dealt with. But the proper time and -the limit nature fixes, sometimes as in old age the peculiar nature -of man, but always the universal nature, by the change of whose parts -the whole universe continues ever young and perfect. And everything -which is useful to the universal is always good and in season. Therefore -the termination of life for every man is no evil, because neither -is it shameful, since it is both independent of the will and not opposed -to the general interest, but it is good, since it is seasonable and -profitable to and congruent with the universal. For thus too he is -moved by the deity who is moved in the same manner with the deity -and moved towards the same things in his mind. - -These three principles thou must have in readiness. In the things -which thou doest do nothing either inconsiderately or otherwise than -as justice herself would act; but with respect to what may happen -to thee from without, consider that it happens either by chance or -according to Providence, and thou must neither blame chance nor accuse -Providence. Second, consider what every being is from the seed to -the time of its receiving a soul, and from the reception of a soul -to the giving back of the same, and of what things every being is -compounded and into what things it is resolved. Third, if thou shouldst -suddenly be raised up above the earth, and shouldst look down on human -things, and observe the variety of them how great it is, and at the -same time also shouldst see at a glance how great is the number of -beings who dwell around in the air and the aether, consider that as -often as thou shouldst be raised up, thou wouldst see the same things, -sameness of form and shortness of duration. Are these things to be -proud of? - -Cast away opinion: thou art saved. Who then hinders thee from casting -it away? - -When thou art troubled about anything, thou hast forgotten this, that -all things happen according to the universal nature; and forgotten -this, that a man's wrongful act is nothing to thee; and further thou -hast forgotten this, that everything which happens, always happened -so and will happen so, and now happens so everywhere; forgotten this -too, how close is the kinship between a man and the whole human race, -for it is a community, not of a little blood or seed, but of intelligence. -And thou hast forgotten this too, that every man's intelligence is -a god, and is an efflux of the deity; and forgotten this, that nothing -is a man's own, but that his child and his body and his very soul -came from the deity; forgotten this, that everything is opinion; and -lastly thou hast forgotten that every man lives the present time only, -and loses only this. - -Constantly bring to thy recollection those who have complained greatly -about anything, those who have been most conspicuous by the greatest -fame or misfortunes or enmities or fortunes of any kind: then think -where are they all now? Smoke and ash and a tale, or not even a tale. -And let there be present to thy mind also everything of this sort, -how Fabius Catullinus lived in the country, and Lucius Lupus in his -gardens, and Stertinius at Baiae, and Tiberius at Capreae and Velius -Rufus (or Rufus at Velia); and in fine think of the eager pursuit -of anything conjoined with pride; and how worthless everything is -after which men violently strain; and how much more philosophical -it is for a man in the opportunities presented to him to show - -THE END - ----------------------------------------------------------------------- - -Copyright statement: -The Internet Classics Archive by Daniel C. Stevenson, Web Atomics. -World Wide Web presentation is copyright (C) 1994-2000, Daniel -C. Stevenson, Web Atomics. -All rights reserved under international and pan-American copyright -conventions, including the right of reproduction in whole or in part -in any form. Direct permission requests to classics@classics.mit.edu. -Translation of "The Deeds of the Divine Augustus" by Augustus is -copyright (C) Thomas Bushnell, BSG.