Meditations

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.

Plain English · paraphraseIn the mind of one who is humbled and made pure, you will find no corrupt matter, no impurity, and no wound covered over. His life is not incomplete when fate overtakes him, as one might say of an actor who leaves the stage before finishing the play. Also, there is in him nothing servile, nothing pretentious, nothing too tightly bound to other things, nor yet detached from them. There is nothing in him that deserves blame, nothing that seeks to hide.

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.

Plain English · paraphraseIf you work at what is before you, following reason rightly, with seriousness, energy, and calmness, without letting anything else distract you, and keeping your divine part pure, as if you had to give it back at once; if you stick to this, expecting nothing, fearing nothing, and being satisfied with your present activity according to nature, and with heroic truth in every word and sound you speak, you will live happily. And no one is able to stop 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.

Plain English · paraphraseJust as physicians always have their instruments and knives ready for cases that suddenly require their skill, so should you have principles ready for understanding things divine and human, and for doing everything, even the smallest things, with a clear awareness of the bond that connects the divine and human. For you cannot do anything well that pertains to man without also considering things divine; nor is it possible to do anything well that pertains to the divine without also considering things human.

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.

Plain English · paraphraseStop wandering aimlessly. You will not read your own memoirs, nor the deeds of the ancient Romans and Greeks, nor the book excerpts you set aside for your old age. So hurry toward the end that is before you. Give up false hopes and help yourself, if you truly care for yourself, while you still can.

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 sensation, 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.

That which rules within, when it is according to nature, is so affected with respect to the events which happened, that it always easily adapts itself to that which is possible 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.

Plain English · paraphraseDon't do any action without a purpose, and don't do it in any way other 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 tranquillity; and I affirm that tranquillity 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 judgment 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.

Plain English · paraphraseThis then remains: Remember to withdraw into this small space that is your own, and above all, do not let yourself be distracted or strained, but be free. Look at things as a human being, as a citizen, as a mortal. Among the things that are ready to hand and to which you will turn, let there be these two. First, things do not touch the soul, for they are external and remain unmoved; our disturbances come only from the opinions within. Second, all these things you see change quickly and will no longer be. Keep constantly in mind how many such changes you have already seen. 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; 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.

Plain English · paraphraseDeath is like generation, a mystery of nature; putting together from the same elements, and breaking down into the same. It is not a thing anyone should be ashamed of, for it is not against the nature of a reasonable being, nor against the reason of our makeup.

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.

Plain English · paraphraseIt is natural that these things should be done by such people; it is necessary. And if a man refuses to accept this, he will not allow the fig tree to have juice. But remember this above all: in a very short time, both you and he will be dead; and soon, not even your names will remain.

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.

Plain English · paraphraseRemove your judgment, and the complaint "I have been harmed" is removed. Remove the complaint "I have been harmed," and the harm is removed.

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.

Plain English · paraphraseThe nature of what is useful everywhere has been forced 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?

Plain English · paraphraseDo you have reason? I do. Then why don't you use it? If this does its own work, what else do you want?

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.

Plain English · paraphraseYou have existed as a part. You will disappear in that which produced you; but rather, you will be received back into its seminal principle by transformation.

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.

Plain English · paraphraseWithin ten days, you will seem like a god to those who now see you as a beast and a monkey, if you return to your 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 neighbor 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 ... +.

Plain English · paraphraseHe who has a strong desire for fame after death does not consider that each one of those who remember him will also die soon. Then again, those who come after them, until all memory is completely lost as it is passed on through people who foolishly admire and die. But suppose even that those who remember are immortal, and that the memory itself is immortal, what does that matter to you? And I do not ask what it is to the dead, but what is it to the living? What is praise, except indeed as far as it has some usefulness? For you now wrongly reject 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? [Illustration: INTERIOR OF THE PARTHENON]

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], (vii. 29.)

Plain English · paraphraseIf souls continue to exist, how can the air hold them from eternity? But how can the earth hold the bodies of those buried so long ago? Here, these bodies change and break down after some time, making space for new dead bodies. In the same way, souls that move into the air, after staying there for some time, change and spread out. They take on a fiery nature by joining the creative intelligence of the universe. This way, they make space for new souls coming to live there. This is the answer someone might give if souls do continue to exist. But we must think not only about the number of bodies buried, but also about the number of animals we and other animals eat every day. How many are eaten and in a way buried inside those who eat them! Still, the earth takes them in because these bodies change into blood and transform into air or fire. What is the search for truth in this matter? The division between what is material and what is the cause of form. (vii. 29.)

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?

Plain English · paraphraseEverything that is in harmony with you, O Universe, is in harmony with me. Nothing is too early or too late for me, because it comes in the right time for you. All things are fruit for me, brought by your seasons, O Nature: from you come all things, in you are all things, to you all things return. The poet says, "Dear city of Cecrops"; and will you not 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 tranquillity 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.

Plain English · paraphraseIf you want to be at peace, the philosopher says, deal with few things. But maybe it's better to say: do what is necessary, and what your nature as a social being requires. This brings peace both from doing good and from doing little. Most of what we say and do is unnecessary. If you remove this, you will have more free time and less worry. So, always ask yourself: is this unnecessary? Remove not only unnecessary actions, but also unnecessary thoughts, so that unnecessary actions don't follow.

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.

Plain English · paraphraseTry how the life of the good man suits you, the life of the one who is satisfied with his share from the whole, and satisfied with his own just actions and kind-hearted nature.

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.

Plain English · paraphraseHave you seen those things? Look also at these. Do not upset yourself. Be completely simple. Does anyone do wrong? It is to himself that he does the wrong. Has something happened to you? Well; from the beginning, everything that happens has been assigned and woven for you from the universe. In short, your life is brief. You must use reason and justice to make the most of the present. Be sober in your 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.

Plain English · paraphraseIt is either a well-ordered universe or a chaos that has come together, but still a universe. But how can there be order in you and disorder in the whole? Especially when everything is so separated, spread out, and yet connected.

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 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.

Plain English · paraphraseIf someone does not know what is in the universe, they are a stranger to it. No less a stranger is someone who does not know what is happening in it. He is a runaway who flees from social reason. He is blind who closes the eyes of understanding. He is poor who needs another and does not have from himself all things useful for life. He is an abscess on the universe who withdraws and separates himself from the reason of our common nature by being displeased with the things that happen, for the same nature produces this and has produced you too. He is a piece torn 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.

Plain English · paraphraseLove the art, however poor it may be, that you have learned, and be content with it. Go through the rest of your life like someone who has entrusted everything to the gods, with your whole soul, and make yourself neither a tyrant nor a slave to anyone.

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 consulship, 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.

Plain English · paraphraseConsider, for example, the times of Vespasian. You will see all these things: people marrying, raising children, being sick, dying, waging war, feasting, trading, farming the land, flattering, being stubbornly arrogant, suspecting, plotting, wishing for some to die, grumbling about the present, loving, piling up treasure, desiring to be consul or to have kingly power. Well then, that life of these people no longer exists at all. Again, move to the times of Trajan. Again, all is the same. Their life too is gone. In the same way, look at the other periods of time and of whole nations, and see how many, after great efforts, soon fell and were broken down into their elements. But especially you should think of those you yourself have known, who distracted themselves with idle things, neglecting to do what was in accordance with their proper nature, and to hold firmly to this and be content with it. And in this, it is necessary to remember that attention given to everything has its proper value and proportion. For in this way you will not be dissatisfied, if you apply yourself 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 Hadrianus 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.

Plain English · paraphraseGive yourself up willingly to Clotho, letting her spin your thread into whatever she wants.

Everything is only for a day, both that which remembers and that which is remembered.

Plain English · paraphraseEverything lasts only for a day, both what remembers and what 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.

Plain English · paraphraseKeep watching how everything happens through change, and get used to thinking that the nature of the universe loves nothing more than changing what is into new things like them. For everything that exists is in a way the seed of what will come. But you are only thinking of seeds that are planted in the earth or in a womb: this is a very common idea.

Thou wilt soon die, and thou art not yet simple, nor 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.

Plain English · paraphraseYou will soon die, and you are not yet simple, not free from worries, not free from fear of being harmed by outside things, not kind to everyone. You still do not put 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.

Plain English · paraphraseLook at the principles that guide people, even the wise, and see what they try to avoid and what they go after.

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 cut, 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.

Plain English · paraphraseWhat is evil for you does not exist in the ruling principle of another person; nor does it exist in any change or transformation of your physical body. So where is it? It is in the part of you that has the power to form opinions about what is evil. Then, let this power not form such opinions, and everything will be fine. And if the body, which is the weakest part, is cut, burned, filled with disease and decay, still let the part that forms opinions about these things remain calm; that is, let it judge that nothing that can happen equally to a bad person and a good person is truly bad or good. For what happens equally to someone who lives against nature and to someone who lives according to nature is neither according to nature nor against 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 co-operating 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 (i. c. 19).

Plain English · paraphraseYou are a small soul carrying around a body, as Epictetus used to say (i. c. 19).

It is no evil for things to undergo change, and no good for things to subsist in consequence of change.

Plain English · paraphraseIt is not bad for things to change, and not good for things to remain because 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.

Plain English · paraphraseTime is like a river made up of the events that happen. It is a fast-moving stream. For as soon as something is seen, it is swept away, and another takes its place, and this too will be swept away.

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.

Plain English · paraphraseEverything that happens is as common and well known as the rose in spring and the fruit in summer; for that is how it is with disease, and death, and false accusations, and betrayal, and whatever else pleases fools or troubles 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 (vi. 38; vii. 9; vii. 75, note).

Plain English · paraphraseIn the series of things, what comes after is always well suited to what came before. This series is not like a simple list of separate things that just follow one another by necessity. Instead, it is a logical connection. Since all existing things are arranged together in harmony, the things that come into existence do not simply follow one another, but show a special and wonderful relationship. (vi. 38; vii. 9; vii. 75, note)

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 they 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.

Plain English · paraphraseIf any god told you that you would die tomorrow, or certainly the day after tomorrow, you would not care much whether it was on the third day or the day after, unless you were 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 you can name rather than tomorrow.

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, as an olive falls off when it is ripe, blessing nature who produced it, and thanking the tree on which it grew. "Si quaeras Helicen et Burin Achaidas urbes, Invenies sub aquis."

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.

Plain English · paraphraseBe like a cliff against which the waves keep crashing, but it stands firm and calms the anger of the water around it. Am I unhappy because this has happened to me? No. I am happy, even though this has happened to me, because I remain free from pain, not crushed by the present nor fearing the future. For something like this could have happened to anyone; but not everyone could have remained free from pain in such a situation. Then why is that a misfortune, while this is a good fortune? And do you always call something a man's misfortune if it is not a departure from man's nature? And do you think something is a departure from man's nature if it is not contrary to the will of man's nature? Well, you know the will of nature. Will what has happened stop you from being just, noble, temperate, wise, free from foolish opinions and lies? Will it stop you from having modesty, freedom, and everything else that allows man's nature to have all that is its own? Remember, then, on every occasion that causes you distress, 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?

In the 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 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 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 vain-glorious 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 labor?

How easy it is to repel and to wipe away every impression which is troublesome or unsuitable, and immediately to be in all tranquillity.

Plain English · paraphraseHow easy it is to push away and remove every thought that is troubling or unsuitable, and to be at once completely calm.

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.

Plain English · paraphraseI go through the things that happen naturally until I fall and rest, breathing out my breath into the air from which I take it every day, and falling on the earth from which my father took the seed, and my mother the blood, and my nurse the milk. From this earth I have, for so many years, received my food and drink. It carries me when I walk on it and use 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 from them by nature. Show those qualities then which are altogether in thy power, sincerity, gravity, endurance of labor, 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 dullness.

Plain English · paraphraseYou say, "People cannot admire the sharpness of your mind." Let it be so. But there are many other things about which you cannot say, "I am not formed by nature to have them." Then show those qualities that are entirely in your power: sincerity, seriousness, endurance of work, dislike of pleasure, contentment with your share and with few things, kindness, openness, no love of extra things, freedom from triviality, greatness of spirit. Do you not see how many qualities you can immediately show, in which there is no excuse of natural inability or unsuitability? And yet you still remain below the mark of your own choice. Or are you forced, because you were poorly made by nature, to complain, to be stingy, to flatter, to criticize your weak body, to try to please people, to make a big show, and to be so unsettled in your mind? No, by the gods; you could have been free of these things long ago. And if you are truly accused of being slow and dull in understanding, you must work at this too, not neglecting it, nor taking pleasure in your slowness.

One man, when he has done a service to another, is ready to set it down to his account as a favor 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 tackled 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 that 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 connection. 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 prescribed 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.

Plain English · paraphraseyour power, when you are dissatisfied, and in a way try to push anything aside.

[Illustration: THE CAPITOL AND TEMPLE OF JUPITER]

Be not disgusted, nor discouraged, nor dissatisfied, if thou dost not succeed in doing everything according to right principles, but when thou hast 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 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?

Plain English · paraphraseDo not get upset, discouraged, or frustrated if you do not always act according to right principles. When you fail, go back and try again. Be satisfied if most of what you do is in line with human nature. Love the return to this way of living. Do not return to philosophy as if she were a master. Instead, act like someone with sore eyes who uses a sponge and egg, or someone who applies a plaster or washes with water. In this way, you will not fail to obey reason, and you will find rest in it. Remember that philosophy only asks for what your nature needs. You want something else that is not according to nature. It may be objected, "But what could be more pleasant than what I am doing?" But isn't this exactly why pleasure deceives us? Think about whether greatness of mind, freedom, simplicity, calmness, and reverence are not more pleasant. What is more pleasant than wisdom itself, when you consider the safety and happiness of all things that depend on the power 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.