Meditations

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 forever. And by consequence of such a change I too exist, and those who begot me, and so on forever in the other direction. For nothing hinders us from saying so, even if the universe is administered according to definite periods [of revolution].

Plain English · paraphraseI am made up of form and matter. Neither of these will be destroyed into nothing, since neither came into being from nothing. Every part of me will be changed into another part of the universe, and that part will again change into another part of the universe, and so on forever. Because of such change, I exist, and so do those who gave birth to me, and so on forever in the other direction. Nothing stops us from saying this, even if the universe operates according to fixed cycles.

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.

Plain English · paraphraseWhat does no harm to the state does no harm to the citizen. In every case where harm appears, use this rule: if the state is not harmed by it, then I am not harmed either. But if the state is harmed, you must not be angry with the one who harms the state. Show him where his mistake is.

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 honorable thou hast spurned; and to how many ill-minded folks thou hast shown a kind disposition.

Plain English · paraphraseHow have you behaved so far toward the gods, your parents, brothers, children, teachers, those who took care of you when you were a child, your friends, relatives, your slaves? Think about whether you have so far behaved toward all in such a way that it can be said of you, "Never has he wronged a man in action or word." Recall how many things you have gone through, how many things you have been able to endure, and how now your life's story is complete and your service is done. Remember how many beautiful things you have seen, how many pleasures and pains you have ignored, how many things considered honorable you have rejected, and how kindly you have treated so many people with bad minds.

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 though all time by fixed periods [revolutions] administers the universe.

Plain English · paraphraseWhy do unskilled and ignorant people disturb someone who has skill and knowledge? What person has skill and knowledge? The one who knows the beginning and the end, and understands the reason that runs through all things, and who, through fixed cycles of time, manages 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 quarreling, laughing, and then straightway weeping. But fidelity and modesty and justice and truth are fled Up to Olympus from the wide-spread earth. HESIOD, Works, etc. v. 197. 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 amid such a world as this is an empty thing. Why then dost thou not wait in tranquillity 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.

Plain English · paraphraseYou can live your life in a steady flow of happiness if you walk the right path and think and act rightly. These two things belong to the soul of God, to the soul of man, and to the soul of every rational being: not to be hindered by another, and to see goodness as lying in the attitude and practice of justice, and in this to let your desire find its end.

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?

Plain English · paraphraseIf this is not my own fault, and not a result of my own fault, and the public good is not harmed, why should I be upset about it? What harm is there to the public good?

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.

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.

Plain English · paraphraseThe material that makes up the universe is willing and easy to work with. The intelligence that rules it has no reason to do harm, because it has no malice, doesn't do evil to anything, and nothing is harmed by it. All things are created and completed according to this intelligence.

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 (vi. 22, 28).

Plain English · paraphraseLet it make no difference to you whether you are cold or warm, if you are doing your duty; and whether you are drowsy or satisfied with sleep; and whether you are spoken ill of or praised; and whether you are dying or doing something else. For dying is one of the acts of life; it is enough then in this act also to do well what you have in hand (vi. 22, 28).

Look within. Let neither the peculiar quality of anything nor its value escape thee.

Plain English · paraphraseLook within. Let neither the special nature of anything nor its worth escape you.

All existing things soon change, and they will either be reduced to vapor, 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.

Plain English · paraphraseThe reason that governs knows what its own nature is, what it does, and what material it works on.

The best way of avenging thyself is not to become like [the wrong-doer].

Plain English · paraphraseThe best way to take revenge is not to become like the wrongdoer.

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.

Plain English · paraphraseThe ruling principle is the one that awakens and acts on its own. While it becomes what it is and what it wants to be, it also makes everything that happens seem to itself to be exactly what it wants.

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 (xi. 1; vi. 40; viii. 50).

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 (iv. 27).

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.

Plain English · paraphraseWhen you are forced by circumstances to be upset in some way, quickly return to yourself, and do not stay out of tune longer than the compulsion lasts. For you will have more control over the harmony by returning to it again and again.

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.

Plain English · paraphraseIf you had a stepmother and a mother at the same time, you would be dutiful to your stepmother, but you would still constantly return to your mother. Let the court and philosophy now be to you stepmother and mother: return to philosophy often and rest in her, through whom what you meet with in the court seems bearable, and you seem bearable 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 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.

Plain English · paraphraseWhen we have meat and other such foods before us, we get the impression that this is the dead body of a fish, and this is the dead body of a bird or a pig; and again, that this Falernian wine is only a little grape juice, and this purple robe is just sheep's wool dyed with the blood of a shellfish. These are the impressions we get, and they reach the things themselves and penetrate them, so we see what kind of things they really are. In the same way, we should act throughout life. When there are things that seem most worthy of our approval, we should strip them bare and look at their worthlessness, and remove all the words used to praise them. For outward show is a powerful deceiver of reason, and it cheats you most when you are most sure that you are dealing with things worth your effort. Consider then what Crates says about 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 a 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.

Plain English · paraphraseSome things are rushing into being, and others are rushing out of it; and of what is coming into being, part is already gone. Movements and changes keep renewing the world, just as time keeps renewing the endless stretch of ages. In this flowing stream, where nothing stays, what is there among the things that rush by that a person would value highly? It would be like someone falling in love with a sparrow that flies past, but it is already out of sight. Something like this is the life of every person, like the breath of blood and the breath of air. For what it is to take in air once and give it back, which we do every moment, is the same as the whole power of breathing, which you received yesterday and the day before, to return it to the element from which you first took 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 honor 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 nor 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.

Plain English · paraphraseHow strangely people act! They will not praise those who are living at the same time as themselves; but they place great value on being praised by future generations, by people they have never seen and never will see. But this is much the same as being grieved because those who lived before you did not praise you.

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 behavior 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.

Plain English · paraphraseIn the gymnastic exercises, suppose that a man has torn you with his nails and by dashing against your head has caused a wound. Well, we show no signs of annoyance, we are not offended, and we do not later suspect him as a treacherous person. Still, we remain cautious around him, not as an enemy, nor with suspicion, but we quietly move out of his way. In the rest of life, let your behavior be like this; let us overlook many things in those who act like opponents in the gymnasium. For it is in our power, as I said, to move out of the way and to have no suspicion or 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.

Plain English · paraphraseIf anyone can convince me and show me that I think or act wrongly, I will be happy to change. I seek the truth, and no one was ever harmed by the truth. But a person is harmed when they stay in their mistake 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.

Plain English · paraphraseI do my duty. Other things do not trouble me. They are either lifeless things, or things without reason, or things that have wandered and do not know 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.

Plain English · paraphraseAlexander the Macedonian and his groom died and were brought to the same state. For either they were received among the same basic elements of the universe, or they were scattered in the same way 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.

Plain English · paraphraseIf someone were to ask you how to write the name Antoninus, would you pronounce each letter with exaggerated emphasis? And if they get angry, will you get angry too? Shouldn't you instead remain calm and clearly say each letter? So too in life, remember that every duty consists of certain parts. It is your duty to carry them out, without being upset or showing anger toward those who are angry with you. Go on your way and complete what is set before you.

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.

Plain English · paraphraseHow cruel it is not to let people try to pursue the things they believe are fitting for their nature and beneficial! And yet, in a way, you don't let them do this, when you are upset because they act wrongly. For surely, they are drawn to things because they think them suitable to their nature and helpful to them. But that is not the case. Then teach them, 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 (ii. 12).

Plain English · paraphraseDeath is the end of the sensations from the senses, the end of the tugging at the strings that stir the desires, the end of the wandering of the thoughts, and the end of service to the body (ii. 12).

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 (i. 16).

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].

Plain English · paraphraseReturn to your sober senses and bring yourself back. When you have awakened from sleep and realize that what troubled you were only dreams, then in your waking hours look at these things around you as you looked at those 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.

Plain English · paraphraseI am made up of a small body and a soul. This small body does not care about anything, because it cannot sense differences. But for the understanding, only those things are indifferent that are not the results of its own actions. Whatever things are the results of its own actions, all of these are within its control. But among these, only those done with regard to the present moment are in its power; because the past and future actions of the mind are now indifferent.

Neither the labor 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 labor contrary to nature, so long as it does the things of a man. But if the labor is not contrary to his nature, neither is it an evil to him.

Plain English · paraphraseNeither the work that the hand does nor the work that the foot does goes against nature, as long as the foot does what the foot is meant to do and the hand does what the hand is meant to do. So then, neither is a man's work against nature, as long as he does what a man is meant to do. But if the work is not against his nature, then it is not bad for him.

How many pleasures have been enjoyed by robbers, patricides, tyrants.

Plain English · paraphraseHow many pleasures have robbers, patricides, and tyrants enjoyed.

Dost thou not see how the handicrafts-men 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 (vii. 75).

Plain English · paraphraseAsia, 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 there, from that universal ruling power, either directly or through sequence. And so the lion's open jaws, and what is poisonous, and every harmful thing, like a thorn, like mud, are later results of the grand and beautiful. Do not then think they are of a different kind from what you revere, but form a just opinion of the source of all. (vii. 75)

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 connection 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 (ix. 1).

Plain English · paraphraseOften think about how everything in the universe is connected and how each thing relates to the others. Because in a way, all things are linked together, and all are friendly to each other in this way; for one thing follows another in order, and this happens because of active movement and mutual cooperation, and the unity of substance. (ix. 1)

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].

Plain English · paraphraseAdapt yourself to the things with which your lot has been cast. And the men among whom you have received your portion, love them, but do it 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.

Plain English · paraphraseEvery instrument, tool, or vessel is well if it does what it was made for, even though the one who made it is not present. But in things held together by nature, the power that made them is inside and remains with them. So it is right to revere this power and to believe that if you live and act according to its will, everything in you is in line with intelligence. In this way, everything in the universe is also in line with 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 not 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 [because we do not regard these things as indifferent+]. 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.

Plain English · paraphraseIf you think that any of the things not in your control are good or bad for you, then it is necessary that, if such a bad thing happens to you or you lose a good thing, you will not blame the gods or hate people who are thought to have caused the misfortune or loss. Indeed, we do much wrong because we make a difference between these things [because we do not regard these things as indifferent]. But if we judge only those things that are in our power to be good or bad, then there is no reason to blame God or be hostile to people.

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 laborers 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 labors conduce to one end. But be not thou such a part as the mean and ridiculous verse in the play, which Chrysippus speaks of.

Plain English · paraphraseWe are all working together toward one goal, some with understanding and purpose, others without realizing what they are doing; just as people do when they are asleep, and it is Heraclitus, I think, who says that they are workers and helpers in the events of the universe. But people help in different ways: even those who criticize what happens and try to stop it and prevent it are helping a great deal; for the universe needs even people like these. Then it is up to you to understand what kind of worker you consider yourself to be; for the one who rules everything will certainly use you rightly, and he will place you among some part of the helpers and of those whose work contributes to one goal. But do not be the kind of part that is the dull and silly line 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 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 labor, 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.

Plain English · paraphraseWhen you want to enjoy yourself, think about the good qualities of the people around you. For example, one person's energy, another's modesty, a third's generosity, and some other good trait of a fourth. Nothing brings as much joy as seeing good examples of virtue in the behavior of those who live with us, as much as possible. So we must keep these things in mind.

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.

Plain English · paraphraseYou are not dissatisfied. I suppose this is because you weigh only so many pounds and not three hundred. So do not be dissatisfied that you must live only so many years and no more. For just as you are satisfied with the amount of body that has been given to you, 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 tranquillity, and at the same time employ the hindrance towards the exercise of some other virtue; and remember that thy attempt was with a reservation [conditionally], 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 [not] accomplished. +

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 judgments.

Accustom thyself to attend carefully to what is said by another, and as much as it is possible, be in the speaker's mind.

Plain English · paraphraseTrain yourself to listen carefully to what another person says, and as much as possible, be in the mind of the speaker.

That which is not good for the swarm, neither is it good for the bee.

Plain English · paraphraseWhat is not good for the swarm is also not good for the bee.

How many together with whom I came into the world are already gone out of it.

Plain English · paraphraseHow many of those who came into the world with me have already left 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?

Plain English · paraphraseTo someone with jaundice, honey tastes bitter. To someone bitten by a mad dog, water causes fear. To small children, a ball is a wonderful thing. So why am I angry? Do you think a false belief has less power than the bile in a jaundiced person or the poison in someone 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.

Plain English · paraphraseNo one will stop you from living according to the reason of your own nature. Nothing will happen to you that goes against 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.

Plain English · paraphraseWhat kind of people are those that people want to please, and for what reasons, and through what kind of actions? How quickly will time bury everything, and how much has it already buried?

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.

Plain English · paraphraseHow can our principles become dead, unless the thoughts that match them are put out? But it is up to you to keep stirring these thoughts into a fire. I can hold the opinion about anything that I should hold. If I can, then why am I upset? The things outside my mind have no connection to my mind at all. Let this be the condition of your feelings, and you stand firm. To get your life back is in your power. Look at things again as you used to look at them; for this is how your life is recovered.

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 fishponds, laborings 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 humor 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.

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 what-soever 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.

Plain English · paraphraseIs my understanding enough for this or not? If it is enough, I use it for the work, as an instrument given by nature. If it is not enough, then either I step back from the work and let someone else do it better, unless there is some reason why I should not do so; or I do it as well as I can, and 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 whatever I can do, either by myself or with another, ought to be directed to this only: to what 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.

Plain English · paraphraseHow many who were praised by fame have been forgotten; and how many who praised the fame of others have long since died.

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?

Plain English · paraphraseDon’t be ashamed to be helped. It is your job to do your duty like a soldier attacking a town. So then, if you are lame and cannot climb the walls alone, but can with another’s help, what then?

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 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.

Plain English · paraphraseEverything physical quickly fades into the whole; and everything causal is soon absorbed back into the universal reason; and the memory of everything is soon buried by time.

To the rational animal the same act is according to nature and according to reason.

Plain English · paraphraseFor the rational being, the same action is both natural and reasonable.

Be thou erect, or be made erect (iii. 5).

Plain English · paraphraseStand up straight, or be made to stand up straight. (iii. 5)

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 [Greek: melos] of the system of rational beings. But if [using the letter r] thou sayest that thou art a part [Greek: 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.

Plain English · paraphraseJust as it is with the members in those bodies that are united as one, so it is with rational beings who exist separately, for they have been made for working together. And this will become clearer to you if you often say to yourself, "I am a member of the system of rational beings." But if (using the letter _r_) you say that you are a part, you still do not love people from your heart; you do not yet take joy in kindness for its own sake; you still do it only as a matter of propriety, and not yet as doing good to yourself.

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.

Plain English · paraphraseLet whatever falls from outside hit the parts that can be affected by it. Those parts that are hit may complain, if they want to. But I am not harmed unless I believe what happened is bad. And it is up to me not to believe that.

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 color.