Meditations

The ruling faculty does not disturb itself; I mean, does not frighten itself or cause itself pain.+ But if any one else can frighten or pain it, let him do so. For the faculty itself will not by its own opinion turn itself into such ways. Let the body itself take care, if it can, that it suffer nothing, and let it speak, if it suffers. But the soul itself, that which is subject to fear, to pain, which has completely the power of forming an opinion about these things, will suffer nothing, for it will never deviate+ into such a judgment. The leading principle in itself wants nothing, unless it makes a want for itself; and therefore it is both free from perturbation and unimpeded, if it does not disturb and impede itself.

Plain English · paraphraseThe ruling part of us does not trouble itself; I mean, it does not scare itself or cause itself pain. But if someone else can scare or hurt it, let them do so. For the ruling part will not, by its own judgment, turn itself in that direction. Let the body take care, if it can, not to suffer anything, and let it speak out if it does suffer. But the soul, which is subject to fear and pain, and which has full power to judge these things, will suffer nothing, because it will never make that kind of judgment. The leading principle within itself needs nothing, unless it creates a need for itself. Therefore, it is free from disturbance and unimpeded, as long as it does not disturb or hinder itself.

Eudaemonia [happiness] is a good daemon, or a good thing. What then art thou doing here, O imagination? Go away, I entreat thee by the gods, as thou didst come, for I want thee not. But thou art come according to thy old fashion. I am not angry with thee: only go away.

Is any man afraid of change? Why, what can take place without change? What then is more pleasing or more suitable to the universal nature? And canst thou take a bath unless the wood undergoes a change? and canst thou be nourished, unless the food undergoes a change? And can anything else that is useful be accomplished without change? Dost thou not see then that for thyself also to change is just the same, and equally necessary for the universal nature?

Plain English · paraphraseIs any man afraid of change? Why, what can happen without change? What then is more pleasing or more suitable to the nature of the whole? And can you take a bath unless the wood undergoes a change? And can you be nourished unless the food undergoes a change? And can anything else that is useful be done without change? Do you not see then that for yourself also to change is just the same, and equally necessary for the nature of the whole?

Through the universal substance as through a furious torrent all bodies are carried, being by their nature united with and co-operating with the whole, as the parts of our body with one another. How many a Chrysippus, how many a Socrates, how many an Epictetus has time already swallowed up! And let the same thought occur to thee with reference to every man and thing (v. 23; vi. 15).

Plain English · paraphraseThrough the universal substance, like a furious torrent, all bodies are carried along, united by nature with and working together with the whole, just as the parts of our body work with each other. How many Chrysippuses, how many Socrateses, how many Epictetuses has time already swallowed up! And let the same thought come to your mind about every person and thing. (v. 23; vi. 15)

One thing only troubles me, lest I should do something which the constitution of man does not allow, or in the way which it does not allow, or what it does not allow now.

Near is thy forgetfulness of all things; and near the forgetfulness of thee by all.

Plain English · paraphraseYour forgetting of everything is near; and near is the forgetting of you by everyone.

It is peculiar to man to love even those who do wrong. And this happens, if when they do wrong it occurs to thee that they are kinsmen, and that they do wrong through ignorance and unintentionally, and that soon both of you will die; and above all, that the wrong-doer has done thee no harm, for he has not made thy ruling faculty worse than it was before.

Plain English · paraphraseIt is unique to humans to love those who do wrong. This happens when you realize that they are your relatives, that they act wrongly out of ignorance and without intent, and that soon both of you will die. Most importantly, the wrongdoer has done you no real harm, because he has not made your ruling part of the mind worse than it was before.

The universal nature out of the universal substance, as if it were wax, now moulds a horse, and when it has broken this up, it uses the material for a tree, then for a man, then for something else; and each of these things subsists for a very short time. But it is no hardship for the vessel to be broken up, just as there was none in its being fastened together (viii. 50).

Plain English · paraphraseThe universal nature, from the universal substance, like wax, now shapes a horse, and when it breaks this apart, it uses the material for a tree, then for a man, then for something else. And each of these things exists for a very short time. But it is no hardship for the vessel to be broken apart, just as there was none in its being put together (viii. 50).

A scowling look is altogether unnatural; when it is often assumed, the result is that all comeliness dies away, and at last is so completely extinguished that it cannot be again lighted up at all. Try to conclude from this very fact that it is contrary to reason. For if even the perception of doing wrong shall depart, what reason is there for living any longer?

Plain English · paraphraseA scowling look is completely unnatural. If someone wears it often, beauty fades away and eventually disappears completely, never to return. From this alone, you can conclude that scowling goes against reason. For if even the ability to recognize wrongdoing is lost, what reason is there to keep living?

Nature which governs the whole will soon change all things thou seest, and out of their substance will make other things, and again other things from the substance of them, in order that the world may be ever new (xii. 23).

Plain English · paraphraseNature, which rules everything, will soon change all the things you see. From their materials, it will make new things, and then other things from those materials again. This is so the world can always be new. (xii. 23)

When a man has done thee any wrong, immediately consider with what opinion about good or evil he has done wrong. For when thou hast seen this, thou wilt pity him, and wilt neither wonder nor be angry. For either thou thyself thinkest the same thing to be good that he does, or another thing of the same kind. It is thy duty then to pardon him. But if thou dost not think such things to be good or evil, thou wilt more readily be well disposed to him who is in error.

Plain English · paraphraseWhen someone has wronged you, immediately consider what kind of belief about good or evil led them to do so. Once you see this, you will feel pity for them and will not be surprised or angry. For either you yourself believe the same thing is good that they do, or something similar. In that case, it is your duty to forgive them. But if you do not believe those things are good or evil, you will more easily be kind toward someone who is mistaken.

Think not so much of what thou hast not as of what thou hast: but of the things which thou hast select the best, and then reflect how eagerly they would have been sought, if thou hadst them not. At the same time, however, take care that thou dost not through being so pleased with them accustom thyself to overvalue them, so as to be disturbed if ever thou shouldst not have them.

Plain English · paraphraseDon't think so much about what you don't have as about what you do have. From the things you have, choose the best, and then think about how eagerly you would have searched for them if you didn't have them. At the same time, be careful not to become so pleased with them that you begin to overvalue them, so that you might be upset if you ever no longer had them.

Retire into thyself. The rational principle which rules has this nature, that it is content with itself when it does what is just, and so secures tranquillity.

Wipe out the imagination. Stop the pulling of the strings. Confine thyself to the present. Understand well what happens either to thee or to another. Divide and distribute every object into the causal [formal] and the material. Think of thy last hour. Let the wrong which is done by a man stay there where the wrong was done (viii. 29).

Plain English · paraphraseWipe out imagination. Stop pulling the strings. Confine yourself to the present. Understand clearly what happens to you or to someone else. Divide and distribute every object into the causal and the material. Think of your last hour. Let the wrong that a man does stay where the wrong was done.

Direct thy attention to what is said. Let thy understanding enter into the things that are doing and the things which do them (vii. 4).

Plain English · paraphrasePay attention to what is being said. Let your understanding enter into the things that are happening and the ones that cause them (vii. 4).

Adorn thyself with simplicity and modesty, and with indifference towards the things which lie between virtue and vice. Love mankind. Follow God. The poet says that law rules all - + And it is enough to remember that law rules all.+

Plain English · paraphraseDress simply and modestly. Be indifferent to the things between good and bad. Love people. Follow God. The poet says that law rules everything. And it is enough to remember that law rules everything.

About death: whether it is a dispersion, or a resolution into atoms, or annihilation, it is either extinction or change.

Plain English · paraphraseAbout death: whether it is being scattered, or broken into atoms, or being destroyed, it is either ending or changing.

About pain: the pain which is intolerable carries us off; but that which lasts a long time is tolerable; and the mind maintains its own tranquillity by retiring into itself, and the ruling faculty is not made worse. But the parts which are harmed by pain, let them, if they can, give their opinion about it.

About fame: look at the minds [of those who seek fame], observe what they are, and what kind of things they avoid, and what kind of things they pursue. And consider that as the heaps of sand piled on one another hide the former sands; so in life the events which go before are soon covered by those which come after.

From Plato: The man who has an elevated mind and takes a view of all time and of all substance, dost thou suppose it possible for him to think that human life is anything great? It is not possible, he said. - Such a man then will think that death also is no evil. - Certainly not.

From Antisthenes: It is royal to do good and to be abused.

It is a base thing for the countenance to be obedient and to regulate and compose itself as the mind commands, and for the mind not to be regulated and composed by itself.

It is not right to vex ourselves at things, For they care nought about it.

Plain English · paraphraseIt is not right to trouble ourselves about things, for they do not care at all.

To the immortal gods and us give joy.

Plain English · paraphraseTo the immortal gods and to us, bring joy.

Life must be reaped like the ripe ears of corn. One man is born; another dies. "Reddenda terrae est terra: tum vita omnibus Metenda ut fruges: Sic jubet necessitas."

Plain English · paraphraseLife must be gathered like ripe ears of corn. One person is born; another dies. "The earth must give back the earth; then life must be gathered for all, like crops: Necessity commands this."

If gods care not for me and my children, There is a reason for it.

Plain English · paraphraseIf the gods do not care for me or my children, there is a reason for that.

For the good is with me, and the just.

No joining others in their wailing, no violent emotion.

From Plato: But I would make this man a sufficient answer, which is this: Thou sayest not well, if thou thinkest that a man who is good for anything at all ought to compute the hazard of life or death, and should not rather look to this only in all that he does, whether he is doing what is just or unjust, and the works of a good or bad man.

But, my good friend, reflect whether that which is noble and good is not something different from saving and being saved; for+ as to a man living such or such a time, at least one who is really a man, consider if this is not - a thing to be dismissed from the thoughts:+ and there must be no love of life: but as to these matters a man must intrust them to the Deity and believe what the women say, that no man can escape his destiny, the next inquiry being how he may best live the time that he has to live.

Look round at the courses of the stars, as if thou wert going along with them; and constantly consider the changes of the elements into one another, for such thoughts purge away the filth of the terrene life.

Plain English · paraphraseLook around at the paths of the stars, as if you were moving along with them. Keep thinking about how the elements change into one another. These thoughts clean away the dirt of earthly life.

This is a fine saying of Plato: That he who is discoursing about men should look also at earthly things as if he viewed them from some higher place; should look at them in their assemblies, armies, agricultural labors, marriages, treaties, births, deaths, noise of the courts of justice, desert places, various nations of barbarians, feasts, lamentations, markets, a mixture of all things and an orderly combination of contraries.

Plain English · paraphraseThis is a fine saying of Plato: That he who is talking about people should also look at earthly things as if seeing them from a higher place; should look at them in their gatherings, armies, farming work, marriages, agreements, births, deaths, the noise of courts of justice, lonely places, different groups of non-Greeks, feasts, mourning, markets, a mix of all things and an orderly joining of opposites.

Consider the past, - such great changes of political supremacies; thou mayest foresee also the things which will be. For they will certainly be of like form, and it is not possible that they should deviate from the order of the things which take place now; accordingly to have contemplated human life for forty years is the same as to have contemplated it for ten thousand years. For what more wilt thou see?

That which has grown from the earth to the earth, But that which has sprung from heavenly seed, Back to the heavenly realms returns. This is either a dissolution of the mutual involution of the atoms, or a similar dispersion of the unsentient elements.

Plain English · paraphraseWhat grows from the earth returns to the earth, and what comes from the heavenly seed returns to the heavenly realms. This is either the breaking apart of the entwined atoms or the scattering of the lifeless elements.

With food and drinks and cunning magic arts Turning the channel's course to 'scape from death. The breeze which heaven has sent We must endure, and toil without complaining.

Another may be more expert in casting his opponent; but he is not more social, nor more modest, nor better disciplined to meet all that happens, nor more considerate with respect to the faults of his neighbors.

Plain English · paraphraseAnother may be better at throwing his opponent; but he is not more friendly, nor more humble, nor better trained to handle whatever happens, nor more considerate about the faults of his neighbors.

Where any work can be done conformably to the reason which is common to gods and men, there we have nothing to fear; for where we are able to get profit by means of the activity which is successful and proceeds according to our constitution, there no harm is to be suspected.

Plain English · paraphraseWhere any work can be done in line with the reason shared by gods and humans, there we have nothing to fear; for where we are able to gain benefit through successful activity that follows our nature, there is no harm to be expected.

Everywhere and at all times it is in thy power piously to acquiesce in thy present condition, and to behave, justly to those who are about thee, and to exert thy skill upon thy present thoughts, that nothing shall steal into them without being well examined.

Plain English · paraphraseAt all times and in every place, you have the power to accept your current situation with faith, to act fairly toward those around you, and to carefully examine your thoughts so that nothing enters them without being checked.

Do not look around thee to discover other men's ruling principles, but look straight to this, to what nature leads thee, both the universal nature through the things which happen to thee, and thy own nature through the acts which must be done by thee. But every being ought to do that which is according to its constitution; and all other things have been constituted for the sake of rational beings, just as among irrational things the inferior for the sake of the superior, but the rational for the sake of one another. The prime principle then in man's constitution is the social. And the second is not to yield to the persuasions of the body, - for it is the peculiar office of the rational and intelligent motion to circumscribe itself, and never to be overpowered either by the motion of the senses or of the appetites, for both are animal: but the intelligent motion claims superiority, and does not permit itself to be overpowered by the others. And with good reason, for it is formed by nature to use all of them. The third thing in the rational constitution is freedom from error and from deception. Let then the ruling principle holding fast to these things go straight on, and it has what is its own.

Plain English · paraphraseDo not look around to find out what principles rule other people. Look only to this: what nature leads you to do. Consider both the nature of the universe through the things that happen to you, and your own nature through the actions you must take. Every being should do what is in line with its nature. All other things exist for the sake of rational beings. Among irrational things, the lower exists for the higher. But rational beings exist for each other. The first principle in a human being's nature is being social. The second is not to give in to the desires of the body. It is the special role of rational and intelligent thought to set limits for itself and never be overwhelmed by the movements of the senses or the desires, for both are animal-like. But intelligent thought is superior and does not allow itself to be overpowered by the others. This is right, for it is formed by nature to use all of them. The third part of a rational being is freedom from error and from being deceived. So, if the ruling principle holds fast to these things and moves forward, it has what is truly its own.

Consider thyself to be dead, and to have completed thy life up to the present time; and live according to nature the remainder which is allowed thee.

Plain English · paraphraseThink of yourself as dead, and as if you have already finished your life up to this moment. Live the rest of the time that is given to you according to nature.

Love that only which happens to thee and is spun with the thread of thy destiny. For what is more suitable?

In everything which happens keep before thy eyes those to whom the same things happened, and how they were vexed, and treated them as strange things, and found fault with them: and now where are they? Nowhere. Why then dost thou too choose to act in the same way? and why dost thou not leave these agitations which are foreign to nature to those who cause them and those who are moved by them; and why art thou not altogether intent upon the right way of making use of the things which happen to thee? For then thou wilt use them well, and they will be a material for thee [to work on]. Only attend to thyself, and resolve to be a good man in every act which thou doest: and remember ...

Look within. Within is the fountain of good, and it will ever bubble up, if thou wilt ever dig.

Plain English · paraphraseLook within. Inside is the source of good, and it will always bubble up if you keep digging.

The body ought to be compact, and to show no irregularity either in motion or attitude. For what the mind shows in the face by maintaining in it the expression of intelligence and propriety, that ought to be required also in the whole body. But all these things should be observed without affectation.

Plain English · paraphraseThe body should be well-proportioned and show no irregularity in movement or posture. For just as the mind shows itself in the face through expressions of intelligence and proper behavior, so too should the whole body reflect this. But all of these things should be done without pretense.

The art of life is more like the wrestler's art than the dancer's, in respect of this, that it should stand ready and firm to meet onsets which are sudden and unexpected.

Plain English · paraphraseThe art of life is more like the wrestler's art than the dancer's, in this respect: it should be ready and firm to meet sudden and unexpected attacks.

Constantly observe who those are whose approbation thou wishest to have, and what ruling principles they possess. For then thou wilt neither blame those who offend involuntarily, nor wilt thou want their approbation, if thou lookest to the sources of their opinions and appetites.

Plain English · paraphraseAlways pay attention to who it is whose approval you want, and what beliefs they hold. For then you will not blame those who offend without meaning to, and you will not need their approval, if you look at where their opinions and desires come from.

Every soul, the philosopher says, is involuntarily deprived of truth; consequently in the same way it is deprived of justice and temperance and benevolence and everything of the kind. It is most necessary to bear this constantly in mind, for thus thou wilt be more gentle towards all.

Plain English · paraphraseEvery soul, the philosopher says, is unwillingly taken away from the truth; so in the same way, it is taken away from justice and self-control and kindness and everything like that. It is very important to keep this always in mind, because then you will be more gentle toward everyone.

In every pain let this thought be present, that there is no dishonor in it, nor does it make the governing intelligence worse, for it does not damage the intelligence either so far as the intelligence is rational or so far as it is social. Indeed in the case of most pains let this remark of Epicurus aid thee, that pain is neither intolerable nor everlasting, if thou bearest in mind that it has its limits, and if thou addest nothing to it in imagination: and remember this too, that we do not perceive that many things which are disagreeable to us are the same as pain, such as excessive drowsiness, and the being scorched by heat, and the having no appetite. When then thou art discontented about any of these things, say to thyself that thou art yielding to pain.

Take care not to feel towards the inhuman as they feel towards men.

Plain English · paraphraseDo not act toward the inhuman as they act toward humans.

How do we know if Telauges was not superior in character to Socrates? For it is not enough that Socrates died a more noble death, and disputed more skilfully with the sophists, and passed the night in the cold with more endurance, and that when he was bid to arrest Leon of Salamis, he considered it more noble to refuse, and that he walked in a swaggering way in the streets - though as to this fact one may have great doubts if it was true. But we ought to inquire what kind of a soul it was that Socrates possessed, and if he was able to be content with being just towards men and pious towards the gods, neither idly vexed on account of men's villainy, nor yet making himself a slave to any man's ignorance, nor receiving as strange anything that fell to his share out of the universal, nor enduring it as intolerable, nor allowing his understanding to sympathize with the affects of the miserable flesh.

Nature has not so mingled+ [the intelligence] with the composition of the body, as not to have allowed thee the power of circumscribing thyself and of bringing under subjection to thyself all that is thy own; for it is very possible to be a divine man and to be recognized as such by no one. Always bear this in mind; and another thing too, that very little indeed is necessary for living a happy life. And because thou hast despaired of becoming a dialectician and skilled in the knowledge of nature, do not for this reason renounce the hope of being both free and modest, and social and obedient to God.

Plain English · paraphraseNature has not mixed the mind so closely with the body that you cannot set limits for yourself and bring everything that is yours under your control. It is possible to be a godlike person and yet not be recognized as such by anyone. Always remember this. Also remember that very little is needed to live a happy life. Even if you have given up hope of becoming a skilled speaker or expert in natural knowledge, do not for this reason give up the hope of being free, modest, sociable, and obedient to God.

It is in thy power to live free from all compulsion in the greatest tranquillity of mind, even if all the world cry out against thee as much as they choose, and even if wild beasts tear in pieces the members of this kneaded matter which has grown around thee. For what hinders the mind in the midst of all this from maintaining itself in tranquillity and in a just judgment of all surrounding things and in a ready use of the objects which are presented to it, so that the judgment may say to the thing which falls under its observation: This thou art in substance [reality], though in men's opinion thou mayest appear to be of a different kind; and the use shall say to that which falls under the hand: Thou art the thing that I was seeking; for to me that which presents itself is always a material for virtue both rational and political, and in a word, for the exercise of art, which belongs to man or God. For everything which happens has a relationship either to God or man, and is neither new nor difficult to handle, but usual and apt matter to work on.

The perfection of moral character consists in this, in passing every day as the last, and in being neither violently excited nor torpid nor playing the hypocrite.

The gods who are immortal are not vexed because during so long a time they must tolerate continually men such as they are and so many of them bad; and besides this, they also take care of them in all ways. But thou, who art destined to end so soon, art thou wearied of enduring the bad, and this too when thou art one of them?

Plain English · paraphraseThe gods who are immortal are not troubled because for such a long time they must put up with people as they are, and so many of them are bad; and besides this, they also look after them in every way. But you, who are going to end so soon, are you tired of putting up with the bad, and this even though you are one of them?

It is a ridiculous thing for a man not to fly from his own badness, which is indeed possible, but to fly from other men's badness, which is impossible.

Plain English · paraphraseIt is ridiculous for a man not to run away from his own badness, which is actually possible, but to run away from other people's badness, which is impossible.

When thou hast done a good act and another has received it, why dost thou still look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return?

Plain English · paraphraseWhen you have done a good deed and someone else has received it, why do you still look for a third thing, like fools do, either to have the reputation of having done a good deed or to get something back?

No man is tired of receiving what is useful. But it is useful to act according to nature. Do not then be tired of receiving what is useful by doing it to others.

Plain English · paraphraseNo one gets tired of receiving what is useful. But acting according to nature is useful. So do not get tired of receiving what is useful by doing it to others.

The nature of the All moved to make the universe. But now either everything that takes place comes by way of consequence or [continuity]; or even the chief things towards which the ruling power of the universe directs its own movement are governed by no rational principle. If this is remembered, it will make thee more tranquil in many things (vi. 44; ix. 28). If there is no error in the passage, it is worth the labor to discover the writer's exact meaning - for I think that he had a meaning, though people may not agree what it was. (Compare ix. 28.) If I have rightly explained the emperor's meaning in this and other passages, he has touched the solution of a great question.

This reflection also tends to the removal of the desire of empty fame, that it is no longer in thy power to have lived the whole of thy life, or at least thy life from thy youth upwards, like a philosopher; but both to many others and to thyself it is plain that thou art far from philosophy. Thou hast fallen into disorder then, so that it is no longer easy for thee to get the reputation of a philosopher; and thy plan of life also opposes it. If then thou hast truly seen where the matter lies, throw away the thought, How thou shall seem [to others], and be content if thou shalt live the rest of thy life in such wise as thy nature wills. Observe then what it wills, and let nothing else distract thee; for thou hast had experience of many wanderings without having found happiness anywhere, - not in syllogisms, nor in wealth, nor in reputation, nor in enjoyment, nor anywhere. Where is it then? In doing what man's nature requires. How then shall a man do this? If he has principles from which come his affects and his acts. What principles? Those which relate to good and bad: the belief that there is nothing good for man which does not make him just, temperate, manly, free; and that there is nothing bad which does not do the contrary to what has been mentioned.

On the occasion of every act ask thyself, How is this with respect to me? Shall I repent of it? A little time and I am dead, and all is gone. What more do I seek, if what I am now doing is the work of an intelligent living being, and a social being, and one who is under the same law with God?

Plain English · paraphraseFor every action, ask yourself: What does this mean for me? Will I regret it? Soon I will be dead, and everything will be gone. What more could I want, if what I am doing now is the work of a thoughtful, living being, a social being, and one who lives under the same law as God?

Alexander and Caius and Pompeius, what are they in comparison with Diogenes and Heraclitus and Socrates? For they were acquainted with things, and their causes [forms], and their matter, and the ruling principles of these men were the same [or conformable to their pursuits]. But as to the others, how many things had they to care for, and to how many things were they slaves!

[Consider] that men will do the same things nevertheless, even though thou shouldst burst.

Plain English · paraphraseMen will do the same things anyway, even if you were to burst.

This is the chief thing: Be not perturbed, for all things are according to the nature of the universal; and in a little time thou wilt be nobody and nowhere, like Hadrianus and Augustus. In the next place, having fixed thy eyes steadily on thy business, look at it, and at the same time remembering that it is thy duty to be a good man, and what man's nature demands, do that without turning aside; and speak as it seems to thee most just, only let it be with a good disposition and with modesty and without hypocrisy.

Plain English · paraphraseThis is the most important thing: Do not be upset, because everything happens according to the nature of the whole universe. In a short time, you will be no one and nowhere, just like Hadrianus and Augustus. Next, keep your eyes firmly on your work. Look at it, and at the same time, remember that your duty is to be a good person, and to do what human nature requires. Do this without turning away. Speak as you believe is most just, but do so with a good attitude, with modesty, and without pretending.

The nature of the universal has this work to do, - to remove to that place the things which are in this, to change them, to take, them away hence, and to carry them there. All things are change, yet we need not fear anything new. All things are familiar [to us]; but the distribution of them still remains the same.

Plain English · paraphraseThe nature of the universal has this task: to move things from this place to that, to transform them, to take them away from here and carry them there. Everything changes, but we need not fear anything new. Everything is familiar to us; yet the way they are arranged remains the same.

Every nature is contented with itself when it goes on its way well; and a rational nature goes on its way well when in its thoughts it assents to nothing false or uncertain, and when it directs its movements to social acts only, and when it confines its desires and aversions to the things which are in its power, and when it is satisfied with everything that is assigned to it by the common nature. For of this common nature every particular nature is a part, as the nature of the leaf is a part of the nature of the plant; except that in the plant the nature of the leaf is part of a nature which has not perception or reason, and is subject to be impeded; but the nature of man is part of a nature which is not subject to impediments, and is intelligent and just, since it gives to everything in equal portions and according to its worth, times, substance, cause [form], activity, and incident. But examine, not to discover that any one thing compared with any other single thing is equal in all respects, but by taking all the parts together of one thing and comparing them with all the parts together of another.

Thou hast not leisure [or ability] to read. But thou hast leisure [or ability] to check arrogance: thou hast leisure to be superior to pleasure and pain: thou hast leisure to be superior to love of fame, and not to be vexed at stupid and ungrateful people, nay even to care for them.

Repentance is a kind of self-reproof for having neglected something useful; but that which is good must be something useful, and the perfect good man should look after it. But no such man would ever repent of having refused any sensual pleasure. Pleasure then is neither good nor useful.

This thing, what is it in itself, in its own constitution? What is its substance and material? And what its causal nature [or form]? And what is it doing in the world? And how long does it subsist?

When thou risest from sleep with reluctance, remember that it is according to thy constitution and according to human nature to perform social acts, but sleeping is common also to irrational animals. But that which is according to each individual's nature is also more peculiarly its own, and more suitable to its nature, and indeed also more agreeable (v. 1).

Plain English · paraphraseWhen you rise from sleep unwillingly, remember that it is natural for your kind and for human nature to take part in social activities, but sleeping is also common to irrational animals. What is according to each one's nature is more especially their own, more fitting for their nature, and indeed also more pleasant. (v. 1)

Constantly, and, if it be possible, on the occasion of every impression on the soul, apply to it the principles of Physic, of Ethic, and of Dialectic.

Plain English · paraphraseAlways, and if possible, whenever any impression is made on the soul, apply to it the principles of Physics, Ethics, and Dialectics.

Whatever man thou meetest with, immediately say to thyself: What opinions has this man about good and bad? For if with respect to pleasure and pain and the causes of each, and with respect to fame and ignominy, death and life, he has such and such opinions, it will seem nothing wonderful or strange to me if he does such and such things; and I shall bear in mind that he is compelled to do so.

Plain English · paraphraseWhenever you meet any person, immediately ask yourself: What are this person’s views about good and bad? For if, regarding pleasure and pain and their causes, and regarding fame and disgrace, death and life, he holds such and such opinions, then it will seem nothing strange or surprising to me if he acts in such and such ways; and I will remember that he is forced to act that way.

Remember that as it is a shame to be surprised if the fig-tree produces figs, so it is to be surprised if the world produces such and such things of which it is productive; and for the physician and the helmsman it is a shame to be surprised if a man has a fever, or if the wind is unfavorable.

Remember that to change thy opinion and to follow him who corrects thy error is as consistent with freedom as it is to persist in thy error. For it is thy own, the activity which is exerted according to thy own movement and judgment, and indeed according to thy own understanding too.

Plain English · paraphraseRemember that changing your opinion and following the one who corrects your mistake is just as consistent with freedom as it is to stick with your mistake. For it is your own activity, carried out according to your own movement and judgment, and indeed according to your own understanding as well.

If a thing is in thy own power, why dost thou do it? but if it is in the power of another, whom dost thou blame, - the atoms [chance] or the gods? Both are foolish. Thou must blame nobody. For if thou canst, correct [that which is the cause]; but if thou canst not do this, correct at least the thing itself; but if thou canst not do even this, of what use is it to thee to find fault? for nothing should be done without a purpose.

That which has died falls not out of the universe. If it stays here, it also changes here, and is dissolved into its proper parts, which are elements of the universe and of thyself. And these too change, and they murmur not.

Plain English · paraphraseWhat has died does not leave the universe. If it remains here, it also changes here, breaking down into its own parts, which are elements of the universe and of you. These too change, and they do not complain.

Everything exists for some end, - a horse, a vine. Why dost thou wonder? Even the sun will say, I am for some purpose, and the rest of the gods will say the same. For what purpose then art thou, - to enjoy pleasure? See if common sense allows this.

Turn it [the body] inside out, and see what kind of thing it is; and when it has grown old, what kind of thing it becomes, and when it is diseased. Short lived are both the praiser and the praised, and the rememberer and the remembered: and all this in a nook of this part of the world; and not even here do all agree, no, not any one with himself: and the whole earth too is a point.

Attend to the matter which is before thee, whether it is an opinion or an act or a word. Thou sufferest this justly: for thou choosest rather to become good to-morrow than to be good to-day.

Plain English · paraphrasePay attention to what is in front of you, whether it is a thought, an action, or a word. You suffer this justly: for you choose to become good tomorrow rather than being good today.

Am I doing anything? I do it with reference to the good of mankind. Does anything happen to me? I receive it and refer it to the gods, and the source of all things, from which all that happens is derived.

Plain English · paraphraseAm I doing anything? I do it for the good of people. Does something happen to me? I accept it and refer it to the gods and the source of everything, from which all events come.

Such as bathing appears to thee, - oil, sweat, dirt, filthy water, all things disgusting, - so is every part of life and everything.

Lucilla saw Verus die, and then Lucilla died. Secunda saw Maximus die, and then Secunda died. Epitynchanus saw Diotimus die, and then Epitynchanus died. Antoninus saw Faustina die, and then Antoninus died. Such is everything. Celer saw Hadrianus die, and then Celer died. And those sharp-witted men, either seers or men inflated with pride, where are they, - for instance the sharp-witted men, Charax and Demetrius the Platonist, and Eudaemon, and any one else like them? All ephemeral, dead long ago. Some indeed have not been remembered even for a short time, and others have become the heroes of fables, and again others have disappeared even from fables. Remember this then, that this little compound, thyself, must either be dissolved, or thy poor breath must be extinguished, or be removed and placed elsewhere.

It is satisfaction to a man to do the proper works of a man. Now it is a proper work of a man to be benevolent to his own kind, to despise the movements of the senses, to form a just judgment of plausible appearances, and to take a survey of the nature of the universe and of the things which happen in it.

Plain English · paraphraseIt is satisfying for a person to do what is proper for a person. Now, what is proper for a person is to be kind to his own kind, to look down on the stirrings of the senses, to make a fair judgment about what seems convincing, and to look at the nature of the universe and the things that happen in it.

There are three relations [between thee and other things]: the one to the body which surrounds thee; the second to the divine cause from which all things come to all; and the third to those who live with thee.

Plain English · paraphraseThere are three relationships [between you and other things]: one with the body that surrounds you; the second with the divine cause from which all things come to all; and the third with those who live with you.

Pain is either an evil to the body - then let the body say what it thinks of it - or to the soul; but it is in the power of the soul to maintain its own serenity and tranquillity, and not to think that pain is an evil. For every judgment and movement and desire and aversion is within, and no evil ascends so high.

Wipe out thy imaginations by often saying to thyself: Now it is in my power to let no badness be in this soul, nor desire, nor any perturbation at all; but looking at all things I see what is their nature, and I use each according to its value. - Remember this power which thou hast from nature.

Augustus' court, wife, daughter, descendants, ancestors, sister, Agrippa, kinsmen, intimates, friends; Areius, Maecenas, physicians, and sacrificing priests, - the whole court is dead. Then turn to the rest, not considering the death of a single man [but of a whole race], as of the Pompeii; and that which is inscribed on the tombs, - The last of his race. Then consider what trouble those before them have had that they might leave a successor; and then, that of necessity some one must be the last. Again, here consider the death of a whole race.

It is thy duty to order thy life well in every single act; and if every act does its duty as far as is possible, be content; and no one is able to hinder thee so that each act shall not do its duty. - But something external will stand in the way. Nothing will stand in the way of thy acting justly and soberly and considerately. - But perhaps some other active power will be hindered. Well, but by acquiescing in the hindrance and by being content to transfer thy efforts to that which is allowed, another opportunity of action is immediately put before thee in place of that which was hindered, and one which will adapt itself to this ordering of which we are speaking.

Plain English · paraphraseIt is your duty to live well in every single action; and if every action does its duty as far as possible, be content. No one can stop you from doing your duty in each action. But something outside you may block the way. Nothing can block you from acting justly, soberly, and thoughtfully. But perhaps some other action might be blocked. Well, by accepting the block and being content to shift your efforts to what is allowed, another chance to act is given to you in place of the one that was blocked. And this new chance will fit with the order we are talking about.

Receive [wealth or prosperity] without arrogance; and be ready to let it go.

If thou didst ever see a hand cut off, or a foot, or a head, lying anywhere apart from the rest of the body, such does a man make himself, as far as he can, who is not content with what happens, and separates himself from others, or does anything unsocial. Suppose that thou hast detached thyself from the natural unity, - for thou wast made by nature a part, but now thou hast cut thyself off, - yet here there is this beautiful provision, that it is in thy power again to unite thyself. God has allowed this to no other part, after it has been separated and cut asunder, to come together again. But consider the kindness by which he has distinguished man, for he has put it in his power not to be separated at all from the universal; and when he has been separated, he has allowed him to return and to be united and to resume his place as a part.

As the nature of the universal has given to every rational being all the other powers that it has, + so we have received from it this power also. For as the universal nature converts and fixes in its predestined place everything which stands in the way and opposes it, and makes such things a part of itself, so also the rational animal is able to make every hindrance its own material, and to use it for such purposes as it may have designed.

Plain English · paraphraseSince the nature of the whole has given every rational being all its other powers, it has also given us this power. For just as the nature of the whole turns and places in its destined position everything that stands in the way and opposes it, making such things part of itself, so also the rational being can make every hindrance its own material and use it for the purposes it has in mind.

Do not disturb thyself by thinking of the whole of thy life. Let not thy thoughts at once embrace all the various troubles which thou mayest expect to befall thee: but on every occasion ask thyself, What is there in this which is intolerable and past bearing? for thou wilt be ashamed to confess. In the next place remember that neither the future nor the past pains thee, but only the present. But this is reduced to a very little, if thou only circumscribest it, and chidest thy mind if it is unable to hold out against even this.

Plain English · paraphraseDon’t upset yourself by thinking about your whole life. Don’t let your thoughts take in all the different troubles you might expect to happen to you. Instead, on every occasion ask yourself, What is there in this that is unbearable and impossible to endure? Because you will be ashamed to admit there is nothing. Also, remember that neither the future nor the past troubles you, only the present. But even the present is very small, if you just limit it, and scold your mind if it can’t stand up to even this.

Does Panthea or Fergamus now sit by the tomb of Verus? Does Chaurias or Diotimus sit by the tomb of Hadrianus? That would be ridiculous. Well, suppose they did sit there, would the dead be conscious of it? and if the dead were conscious, would they be pleased? and if they were pleased, would that make them immortal? Was it not in the order of destiny that these persons too should first become old women and old men and then die? What then would those do after these were dead? All this is foul smell and blood in a bag.

In the constitution of the rational animal I see no virtue which is opposed to justice; but I see a virtue which is opposed to love of pleasure, and that is temperance.

Plain English · paraphraseIn the nature of a rational being, I see no virtue that is opposed to justice; but I see a virtue that is opposed to love of pleasure, and that is self-control.

If thou takest away thy opinion about that which appears to give thee pain, thou thyself standest in perfect security. - Who is this self? - The reason. - But I am not reason. - Be it so. Let then the reason itself not trouble itself. But if any other part of thee suffers, let it have its own opinion about itself (vii. 16).

Hindrance to the perceptions of sense is an evil to the animal nature. Hindrance to the movements [desires] is equally an evil to the animal nature. And something else also is equally an impediment and an evil to the constitution of plants. So then that which is a hindrance to the intelligence is an evil to the intelligent nature. Apply all these things then to thyself. Does pain or sensuous pleasure affect thee? The senses will look to that. Has any obstacle opposed thee in thy efforts towards an object? If indeed thou wast making this effort absolutely [unconditionally, or without any reservation], certainly this obstacle is an evil to thee considered as a rational animal. But if thou takest [into consideration] the usual course of things, thou hast not yet been injured nor even impeded. The things however which are proper to the understanding no other man is used to impede, for neither fire, nor iron, nor tyrant, nor abuse, touches it in any way. When it has been made a sphere, it continues a sphere (xi. 12).