Meditations

What is my ruling faculty now to me? and of what nature am I now making it? and for what purpose am I now using it? is it void of understanding? is it loosed and rent asunder from social life? is it melted into and mixed with the poor flesh so as to move together with it?

Plain English · paraphraseWhat is my ruling power doing now? And what kind of thing am I making it? And for what purpose am I using it now? Is it empty of understanding? Is it broken and torn away from shared life? Is it melted into and mixed with the weak flesh, moving with it?

He who flies from his master is a runaway; but the law is master, and he who breaks the law is a runaway. And he also who is grieved or angry or afraid, + is dissatisfied because something has been or is or shall be of the things which are appointed by him who rules all things, and he is Law and assigns to every man what is fit. He then who fears or is grieved or is angry is a runaway.

A man deposits seed in a womb and goes away, and then another cause takes it and labors on it, and makes a child. What a thing from such a material! Again, the child passes food down through the throat, and then another cause takes it and makes perception and motion, and in fine, life and strength and other things; how many and how strange! Observe then the things which are produced in such a hidden way, and see the power, just as we see the power which carries things downwards and upwards, not with the eyes, but still no less plainly (vii. 85).

Plain English · paraphraseA man places seed in a womb and leaves, and then another force takes it and works on it, making a child. What a result from such a small beginning! Again, the child swallows food through the throat, and then another force takes it and creates perception and movement, and finally, life and strength and other things; how many and how strange! Look then at the things that come into being in such a hidden way, and see the power, just as we see the power that moves things downward and upward, not with the eyes, but still just as clearly.

Constantly consider how all things such as they now are, in time past also were; and consider that they will be the same again. And place before thy eyes entire dramas and stages of the same form, whatever thou hast learned from thy experience or from older history; for example, the whole court of Hadrianus, and the whole court of Antoninus, and the whole court of Philippus, Alexander, Croesus; for all those were such dramas as we see now, only with different actors.

Imagine every man who is grieved at anything or discontented to be like a pig which is sacrificed and kicks and screams. Like this pig also is he who on his bed in silence laments the bonds in which we are held. And consider that only to the rational animal is it given to follow voluntarily what happens; but simply to follow is a necessity imposed on all.

Plain English · paraphraseImagine every person who is upset about something or unhappy as being like a pig that is being slaughtered and kicks and screams. Like this pig is also the person who lies quietly on his bed, lamenting the limitations in which we all find ourselves. And consider that only to a rational being is it given to willingly accept what happens; but simply to accept what happens is a necessity imposed on all.

Severally on the occasion of everything that thou dost, pause and ask thyself if death is a dreadful thing because it deprives thee of this.

Plain English · paraphraseEach time you do anything, stop and ask yourself whether death is terrible just because it takes this away from you.

When thou art offended at any man's fault, forthwith turn to thyself and reflect in what like manner thou dost err thyself; for example, in thinking that money is a good thing, or pleasure, or a bit of reputation, and the like. For by attending to this thou wilt quickly forget thy anger, if this consideration also is added, that the man is compelled: for what else could he do? or, if thou art able, take away from him the compulsion.

Plain English · paraphraseWhen you are offended by someone else's mistake, immediately turn your attention to yourself and think about how you make similar mistakes. For example, you might wrongly believe that money is good, or pleasure, or a little bit of reputation, and things like that. By focusing on this, you will quickly forget your anger, especially if you also remember that the person is being forced to act that way: what else could they do? Or, if you are able, remove the pressure from them.

When thou hast seen Satyron the Socratic,+ think of either Eutyches or Hymen, and when thou hast seen Euphrates, think of Eutychion or Silvanus, and when thou hast seen Alciphron think of Tropaeophorus, and when thou hast seen Xenophon, think of Crito or Severus, and when thou hast looked on thyself, think of any other Caesar, and in the case of every one do in like manner. Then let this thought be in thy mind, Where then are those men? Nowhere, or nobody knows where. For thus continuously thou wilt look at human things as smoke and nothing at all; especially if thou reflectest at the same time that what has once changed will never exist again in the infinite duration of time. But thou, in what a brief space of time is thy existence? And why art thou not content to pass through this short time in an orderly way? What matter and opportunity [for thy activity] art thou avoiding? For what else are all these things, except exercises for the reason, when it has viewed carefully and by examination into their nature the things which happen in life? Persevere then until thou shalt have made these things thy own, as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it.

What is that which as to this material [our life] can be done or said in the way most conformable to reason? For whatever this may be, it is in thy power to do it or to say it, and do not make excuses that thou art hindered. Thou wilt not cease to lament till thy mind is in such a condition that what luxury is to those who enjoy pleasure, such shall be to thee, in the matter which is subjected and presented to thee, the doing of the things which are conformable to man's constitution; for a man ought to consider as an enjoyment everything which it is in his power to do according to his own nature. And it is in his power everywhere. Now, it is not given to a cylinder to move everywhere by its own motion, nor yet to water nor to fire, nor to anything else which is governed by nature or an irrational soul, for the things which check them and stand in the way are many. But intelligence and reason are able to go through everything that opposes them, and in such manner as they are formed by nature and as they choose. Place before thy eyes this facility with which the reason will be carried through all things, as fire upwards, as a stone downwards, as a cylinder down an inclined surface, and seek for nothing further. For all other obstacles either affect the body only, which is a dead thing; or, except through opinion and the yielding of the reason itself, they do not crush nor do any harm of any kind; for if they did, he who felt it would immediately become bad. Now, in the case of all things which have a certain constitution, whatever harm may happen to any of them, that which is so affected becomes consequently worse; but in the like case, a man becomes both better, if one may say so, and more worthy of praise by making a right use of these accidents. And finally remember that nothing harms him who is really a citizen, which does not harm the state; nor yet does anything harm the state, which does not harm law [order]; and of these things which are called misfortunes not one harms law. What then does not harm law does not harm either state or citizen.

To him who is penetrated by true principles even the briefest precept is sufficient, and any common precept, to remind him that he should be free from grief and fear. For example: - "Leaves, some the wind scatters on the ground - So is the race of men." Leaves, also, are thy children; and leaves, too, are they who cry out as if they were worthy of credit and bestow their praise, or on the contrary curse, or secretly blame and sneer; and leaves, in like manner, are those who shall receive and transmit a man's fame to after-times. For all such things as these "are produced in the season of spring," as the poet says; then the wind casts them down; then the forest produces other leaves in their places. But a brief existence is common to all things, and yet thou avoidest and pursuest all things as if they would be eternal. A little time, and thou shalt close thy eyes; and him who has attended thee to thy grave another soon will lament.

The healthy eye ought to see all visible things and not to say, I wish for green things; for this is the condition of a diseased eye. And the healthy hearing and smelling ought to be ready to perceive all that can be heard and smelled. And the healthy stomach ought to be with respect to all food just as the mill with respect to all things which it is formed to grind. And accordingly the healthy understanding ought to be prepared for everything which happens; but that which says, Let my dear children live, and let all men praise whatever I may do, is an eye which seeks for green things, or teeth which seek for soft things.

Plain English · paraphraseA healthy eye should see everything that can be seen, without saying, "I want only green things," because that is how a sick eye behaves. In the same way, healthy hearing and smelling should be ready to take in everything that can be heard or smelled. A healthy stomach should treat all food the same way a mill treats everything it is built to grind. So, a healthy mind should be ready for whatever happens. But the one who says, "Let my dear children live, and let everyone praise whatever I do," is like an eye that wants only green things, or teeth that want only soft things.

There is no man so fortunate that there shall not be by him when he is dying some who are pleased with what is going to happen. Suppose that he was a good and wise man, will there not be at least some one to say to himself, Let us at last breathe freely, being relieved from this schoolmaster? It is true that he was harsh to none of us, but I perceived that he tacitly condemns us. - This is what is said of a good man. But in our own case how many other things are there for which there are many who wish to get rid of us? Thou wilt consider this, then, when thou art dying, and thou wilt depart more contentedly by reflecting thus: I am going away from such a life, in which even my associates in behalf of whom I have striven so much, prayed, and cared, themselves wish me to depart, hoping perchance to get some little advantage by it. Why then should a man cling to a longer stay here? Do not, however, for this reason go away less kindly disposed to them, but preserving thy own character, and friendly and benevolent and mild, and on the other hand not as if thou wast torn away; but as when a man dies a quiet death, the poor soul is easily separated from the body, such also ought thy departure from men to be, for nature united thee to them and associated thee. But does she now dissolve the union? Well, I am separated as from kinsmen, not however dragged resisting, but without compulsion; for this, too, is one of the things according to nature.

Accustom thyself as much as possible on the occasion of anything being done by any person to inquire with thyself, For what object is this man doing this? But begin with thyself, and examine thyself first.

Plain English · paraphraseTrain yourself as much as you can, whenever someone does anything, to ask yourself, "What is this person trying to achieve by doing this?" But start with yourself first, and examine yourself.

Remember that this which pulls the strings is the thing which is hidden within: this is the power of persuasion, this is life, this, if one may so say, is man. In contemplating thyself never include the vessel which surrounds thee and these instruments which are attached about it. For they are like to an axe, differing only in this, that they grow to the body. For indeed there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip.

Plain English · paraphraseRemember that what pulls the strings is the thing hidden inside: this is the power of persuasion, this is life, this, if one may say so, is man. When you look at yourself, do not include the body that surrounds you or these tools attached to it. They are like an axe, differing only in that they grow from the body. Indeed, these parts are no more useful without the cause that moves and controls them than a weaver's shuttle, a writer's pen, or a driver's whip.

These are the properties of the rational soul: it sees itself, analyzes itself, and makes itself such as it chooses; the fruit which it bears itself enjoys - for the fruits of plants and that in animals which corresponds to fruits others enjoy - it obtains its own end, wherever the limit of life may be fixed. Not as in a dance and in a play and in such like things, where the whole action is incomplete if anything cuts it short; but in every part, and wherever it may be stopped, it makes what has been set before it full and complete, so that it can say, I have what is my own. And further it traverses the whole universe, and the surrounding vacuum, and surveys its form, and it extends itself into the infinity of time, and embraces and comprehends the periodical renovation of all things, and it comprehends that those who come after us will see nothing new, nor have those before us seen anything more, but in a manner he who is forty years old, if he has any understanding at all, has seen by virtue of the uniformity that prevails all things which have been and all that will be. This too is a property of the rational soul, love of one's neighbor, and truth and modesty, and to value nothing more than itself, which is also the property of Law. Thus the right reason differs not at all from the reason of justice.

Thou wilt set little value on pleasing song and dancing and the pancratium, if thou wilt distribute the melody of the voice into its several sounds, and ask thyself as to each, if thou art mastered by this; for thou wilt be prevented by shame from confessing it: and in the matter of dancing, if at each movement and attitude thou wilt do the same; and the like also in the matter of the pancratium. In all things, then, except virtue and the acts of virtue, remember to apply thyself to their several parts, and by this division to come to value them little: and apply this rule also to thy whole life.

Plain English · paraphraseYou will not value much the pleasure of song and dancing and the pancratium, if you break down the melody of the voice into its separate sounds and ask yourself about each one whether you are mastered by it; for you will be too ashamed to admit it. And in the case of dancing, if you do the same for each movement and posture, and similarly with the pancratium. Then, in all things except virtue and the acts of virtue, remember to examine their parts and, by this division, come to value them little. Apply this rule also to your whole life.

What a soul that is which is ready, if at any moment it must be separated from the body, and ready either to be extinguished or dispersed or continue to exist; but so that this readiness comes from a man's own judgment, not from mere obstinacy, as with the Christians, but considerately and with dignity and in a way to persuade another, without tragic show.

Have I done something for the general interest? Well then, I have had my reward. Let this always be present to thy mind, and never stop [doing such good].

What is thy art? To be good. And how is this accomplished well except by general principles, some about the nature of the universe, and others about the proper constitution of man?

At first tragedies were brought on the stage as means of reminding men of the things which happen to them, and that it is according to nature for things to happen so, and that, if you are delighted with what is shown on the stage, you should not be troubled with that which takes place on the larger stage. For you see that these things must be accomplished thus, and that even they bear them who cry out, "O Cithaeron." And, indeed, some things are said well by the dramatic writers, of which kind is the following especially: - "Me and my children if the gods neglect, This has its reason too." And again, - "We must not chafe and fret at that which happens." And, - "Life's harvest reap like the wheat's fruitful ear." And other things of the same kind. After tragedy the old comedy was introduced, which had a magisterial freedom of speech, and by its very plainness of speaking was useful in reminding men to beware of insolence; and for this purpose too Diogenes used to take from these writers. But as to the middle comedy, which came next, observe what it was, and again, for what object the new comedy was introduced, which gradually sank down into a mere mimic artifice. That some good things are said even by these writers, everybody knows: but the whole plan of such poetry and dramaturgy, to what end does it look?

Plain English · paraphraseAt first, tragedies were performed on stage to remind people of the things that happen to them, and that it is natural for things to happen this way. If you are moved by what you see on the stage, you should not be upset by what happens on the larger stage of life. For you see that these things must happen this way, and even those who suffer bear them, as they cry out, "O Cithaeron." And indeed, some things are said well by the dramatic writers, such as the following: "Me and my children if the gods neglect, this has its reason too." And again, "We must not chafe and fret at that which happens." And, "Life's harvest reap like the wheat's fruitful ear." And other things of the same kind. After tragedy came the old comedy, which had a bold freedom of speech, and by its plain speaking was useful in reminding men to beware of arrogance; and for this purpose too, Diogenes used to take from these writers. But as for the middle comedy, which came next, observe what it was, and again, for what purpose the new comedy was introduced, which gradually sank down into a mere mimic artifice. That some good things are said even by these writers, everybody knows: but the whole plan of such poetry and dramaturgy, to what end does it look?

How plain does it appear that there is not another condition of life so well suited for philosophizing as this in which thou now happenest to be.

Plain English · paraphraseHow clear it is that there is no other state of life as well suited for philosophical thinking as the one you are in now.

A branch cut off from the adjacent branch must of necessity be cut off from the whole tree also. So too a man when he is separated from another man has fallen off from the whole social community. Now as to a branch, another cuts it off; but a man by his own act separates himself from his neighbor when he hates him and turns away from him, and he does not know that he has at the same time cut himself off from the whole social system. Yet he has this privilege certainly from Zeus, who framed society, for it is in our power to grow again to that which is near to us, and again to become a part which helps to make up the whole. However, if it often happens, this kind of separation, it makes it difficult for that which detaches itself to be brought to unity and to be restored to its former condition. Finally, the branch, which from the first grew together with the tree, and has continued to have one life with it, is not like that which after being cut off is then ingrafted, for this is something like what the gardeners mean when they say that it grows with the rest of the tree, but+ that it has not the same mind with it.

Plain English · paraphraseA branch that is cut off from another branch must necessarily be cut off from the whole tree as well. In the same way, a man who is separated from another man has fallen away from the whole social community. Now, as for a branch, another person cuts it off; but a man separates himself from his neighbor by his own action when he hates him and turns away from him, and he does not know that at the same time he has cut himself off from the whole social system. Yet he certainly has this privilege from Zeus, who created society, for it is in our power to grow again toward that which is near to us, and again to become a part that helps to make up the whole. However, if this kind of separation happens often, it makes it difficult for the part that detaches itself to be brought back into unity and to be restored to its former condition. Finally, the branch that from the beginning grew together with the tree and has continued to share one life with it is not like that which is grafted in after being cut off, for this is something like what the gardeners mean when they say that it grows with the rest of the tree, but that it does not have the same mind with it.

As those who try to stand in thy way when thou art proceeding according to right reason will not be able to turn thee aside from thy proper action, so neither let them drive thee from thy benevolent feelings toward them, but be on thy guard equally in both matters, not only in the matter of steady judgment and action, but also in the matter of gentleness to those who try to hinder or otherwise trouble thee. For this also is a weakness, to be vexed at them, as well as to be diverted from thy course of action and to give way through fear; for both are equally deserters from their post, - the man who does it through fear, and the man who is alienated from him who is by nature a kinsman and a friend.

There is no nature which is inferior to art, for the arts imitate the natures of things. But if this is so, that nature which is the most perfect and the most comprehensive of all natures, cannot fall short of the skill of art Now all arts do the inferior things for the sake of the superior; therefore the universal nature does so too. And, indeed, hence is the origin of justice, and in justice the other virtues have their foundation: for justice will not be observed, if we either care for middle things [things indifferent], or are easily deceived and careless and changeable (v. 16. 30; vii. 55).

Plain English · paraphraseNo nature is lower than art, because all arts copy the nature of things. But if this is true, then the most perfect and most complete of all natures cannot be less skilled than art. All arts do lesser things for the sake of greater ones; so the universal nature does the same. And from this comes justice, and in justice the other virtues are based: for justice cannot exist if we care for things that don’t matter, or if we are easily fooled, careless, and changeable. (v. 16. 30; vii. 55)

If the things do not come to thee, the pursuits and avoidances of which disturb thee, still in a manner thou goest to them. Let then thy judgment about them be at rest, and they will remain quiet, and thou wilt not be seen either pursuing or avoiding.

Plain English · paraphraseIf the things that disturb you by their coming or going do not come to you, you still go to them in a way. So let your judgment about them be at rest, and they will remain quiet. Then you will not be seen either pursuing or avoiding.

The spherical form of the soul maintains its figure when it is neither extended towards any object, nor contracted inwards, nor dispersed, nor sinks down, but is illuminated by light, by which it sees the truth, - the truth of all things and the truth that is in itself (viii. 41, 45; xii. 3).

Suppose any man shall despise me. Let him look to that himself. But I will look to this, that I be not discovered doing or saying anything deserving of contempt. Shall any man hate me? Let him look to it. But I will be mild and benevolent towards every man, and ready to show even him his mistake, not reproachfully, nor yet as making a display of my endurance, but nobly and honestly, like the great Phocion, unless indeed he only assumed it. For the interior [parts] ought to be such, and a man ought to be seen by the gods neither dissatisfied with anything nor complaining. For what evil is it to thee, if thou art now doing what is agreeable to thy own nature, and art satisfied with that which at this moment is suitable to the nature of the universe, since thou art a human being placed at thy post in order that what is for the common advantage may be done in some way?

Men despise one another and flatter one another; and men wish to raise themselves above one another, and crouch before one another.

Plain English · paraphraseMen look down on each other and try to please each other. People want to be better than each other, yet they bow to each other.

How unsound and insincere is he who says, I have determined to deal with thee in a fair way! - What are thou doing, man? There is no occasion to give this notice. It will soon show itself by acts. The voice ought to be plainly written on the forehead. Such as a man's character is,+ he immediately shows it in his eyes, just as he who is beloved forthwith reads everything in the eyes of lovers. The man who is honest and good ought to be exactly like a man who smells strong, so that the bystander as soon as he comes near him must smell whether he choose or not. But the affectation of simplicity is like a crooked stick. Nothing is more disgraceful than a wolfish friendship [false friendship]. Avoid this most of all. The good and simple and benevolent show all these things in the eyes, and there is no mistaking. The wolfish friendship is an allusion to the fable of the sheep and the wolves.

Plain English · paraphraseHow unsound and insincere is the person who says, "I have decided to treat you fairly!" What are you doing, man? There is no need to say this. It will soon be clear from their actions. A person's true nature should be obvious on their face. A person's character shows immediately in their eyes, just as someone who is loved can read everything in the eyes of their lover. An honest and good person should be like someone with a strong smell, so that anyone who comes near them can't help but notice it, whether they want to or not. But pretending to be simple is like a bent stick. Nothing is more disgraceful than false friendship. Avoid this above all. The good, the simple, and the kind show all these things in their eyes, and there is no mistake about it. False friendship refers to the fable of the sheep and the wolves.

As to living in the best way, this power is in the soul, if it be indifferent to things which are indifferent. And it will be indifferent, if it looks on each of these things separately and all together, and if it remembers that not one of them produces in us an opinion about itself, nor comes to us; but these things remain immovable, and it is we ourselves who produce the judgments about them, and, as we may say, write them in ourselves, it being in our power not to write them, and it being in our power, if perchance these judgments have imperceptibly got admission to our minds, to wipe them out; and if we remember also that such attention will only be for a short time, and then life will be at an end. Besides, what trouble is there at all in doing this? For if these things are according to nature, rejoice in them and they will be easy to thee: but if contrary to nature, seek what is conformable to thy own nature, and strive towards this, even if it bring no reputation; for every man is allowed to seek his own good.

[If any have offended against thee, consider first]: What is my relation to men, and that we are made for one another; and in another respect I was made to be set over them, as a ram over the flock or a bull over the herd. But examine the matter from first principles, from this. If all things are not mere atoms, it is nature which orders all things: if this is so, the inferior things exist for the sake of the superior, and these for the sake of one another (ii. 1; ix. 39; v. 16; iii. 4). Second, consider what kind of men they are at table, in bed, and so forth; and particularly, under what compulsions in respect of opinions they are; and as to their acts, consider with what pride they do what they do (viii. 14; ix. 34). Third, that if men do rightly what they do, we ought not to be displeased: but if they do not right, it is plain that they do so involuntarily and in ignorance. For as every soul is unwillingly deprived of the truth, so also is it unwillingly deprived of the power of behaving to each man according to his deserts. Accordingly men are pained when they are called unjust, ungrateful, and greedy, and in a word wrong-doers to their neighbors (vii. 62, 63; ii. 1; vii. 26; viii. 29).

Fourth, consider that thou also doest many things wrong, and that thou art a man like others; and even if thou dost abstain from certain faults, still thou hast the disposition to commit them, though either through cowardice, or concern about reputation, or some such mean motive, thou dost abstain from such faults (i. 17). Fifth, consider that thou dost not even understand whether men are doing wrong or not, for many things are done with a certain reference to circumstances. And in short, a man must learn a great deal to enable him to pass a correct judgment on another man's acts (ix. 38; iv. 51). Sixth, consider when thou art much vexed or grieved, that man's life is only a moment, and after a short time we are all laid out dead (vii. 58; iv. 48).

Plain English · paraphraseFourth, remember that you also do many things wrong, and that you are a person like everyone else. Even if you avoid certain faults, you still have the tendency to commit them. But you avoid them either out of fear, concern for your reputation, or some other petty reason. Fifth, remember that you don’t even understand whether people are doing wrong or not, because many actions depend on the situation. In short, a person must learn a great deal to be able to judge another person's actions correctly. Sixth, when you are very upset or sad, remember that human life is only a moment, and after a short time, we are all dead.

Seventh, that it is not men's acts which disturb us, for those acts have their foundation in men's ruling principles, but it is our own opinions which disturb us. Take away these opinions then, and resolve to dismiss thy judgment about an act as if it were something grievous, and thy anger is gone. How then shall I take away these opinions? By reflecting that no wrongful act of another brings shame on thee: for unless that which is shameful is alone bad, thou also must of necessity do many things wrong, and become a robber and everything else (v. 25; vii. 16). Eighth, consider how much more pain is brought on us by the anger and vexation caused by such acts than by the acts themselves, at which we are angry and vexed (iv. 39, 49; vii. 24).

Plain English · paraphraseSeventh, it is not the actions of others that trouble us, for those actions come from their own guiding principles. It is our own opinions that trouble us. So, remove these opinions, and decide not to judge an action as if it were harmful, and your anger will disappear. How then can you remove these opinions? By realizing that no wrong action of another brings shame to you. For if only shameful things are bad, then you too must necessarily do many wrong things, and become a robber and all the rest (v. 25; vii. 16). Eighth, consider how much more pain we suffer from the anger and distress caused by such actions than from the actions themselves, which cause our anger and distress (iv. 39, 49; vii. 24).

Ninth, consider that a good disposition is invincible if it be genuine, and not an affected smile and acting a part. For what will the most violent man do to thee, if thou continuest to be of a kind disposition towards him, and if, as opportunity offers, thou gently admonishest him and calmly correctest his errors at the very time when he is trying to do thee harm, saying, Not so, my child: we are constituted by nature for something else: I shall certainly not be injured, but thou art injuring thyself, my child. - And show him with gentle tact and by general principles that this is so, and that even bees do not do as he does, nor any animals which are formed by nature to be gregarious. And thou must do this neither with any double meaning nor in the way of reproach, but affectionately and without any rancor in thy soul; and not as if thou wert lecturing him, nor yet that any bystander may admire, but either when he is alone, and if others are present ...

Plain English · paraphraseNinth, consider that a good disposition is invincible if it is genuine, and not a forced smile and pretending to be someone else. For what can the most violent man do to you, if you remain kind toward him, and if, as the opportunity arises, you gently warn him and calmly correct his mistakes at the very moment he is trying to harm you, saying, "No, my child: we are made by nature for something else: I will certainly not be harmed, but you are harming yourself, my child." And show him with gentle skill and by general principles that this is true, and that even bees do not act as he does, nor do any animals that nature has made to live in groups. And you must do this without any hidden meaning or in a way that is scolding, but with affection and without any bitterness in your heart; not as if you are giving a lecture, nor so that anyone watching might admire you, but either when he is alone, and if others are present...

Remember these nine rules, as if thou hadst received them as a gift from the Muses, and begin at last to be a man while thou livest. But thou must equally avoid nattering men and being vexed at them, for both are unsocial and lead to harm. And let this truth be present to thee in the excitement of anger, that to be moved by passion is not manly, but that mildness and gentleness, as they are more agreeable to human nature, so also are they more manly; and he who possesses these qualities possesses strength, nerves, and courage, and not the man who is subject to fits of passion and discontent. For in the same degree in which a man's mind is nearer to freedom from all passion, in the same degree also is it nearer to strength: and as the sense of pain is a characteristic of weakness, so also is anger. For he who yields to pain and he who yields to anger, both are wounded and both submit. But if thou wilt, receive also a tenth present from the leader of the Muses [Apollo], and it is this, - that to expect bad men not to do wrong is madness, for he who expects this desires an impossibility. But to allow men to behave so to others, and to expect them not to do thee any wrong, is irrational and tyrannical.

There are four principal aberrations of the superior faculty against which thou shouldst be constantly on thy guard, and when thou hast detected them, thou shouldst wipe them out and say on each occasion thus: This thought is not necessary: this tends to destroy social union: this which thou art going to say comes not from the real thoughts; for thou shouldst consider it among the most absurd of things for a man not to speak from his real thoughts. But the fourth is when thou shalt reproach thyself for anything, for this is an evidence of the diviner part within thee being overpowered and yielding to the less honorable and to the perishable part, the body, and to its gross pleasures (iv. 24; ii. 16).

Plain English · paraphraseThere are four main mistakes of the higher part of the mind that you must always watch for. When you notice them, you must remove them and say each time: This thought is not needed. It harms community. What you are about to say does not come from your true thoughts. You should see it as very foolish for a person not to speak from their true thoughts. The fourth mistake is when you blame yourself for something. This shows that the divine part of you is being defeated and giving in to the less noble and temporary part, the body, and its physical pleasures (iv. 24; ii. 16).

Thy aerial part and all the fiery parts which are mingled in thee, though by nature they have an upward tendency, still in obedience to the disposition of the universe they are overpowered here in the compound mass [the body]. And also the whole of the earthy part in thee and the watery, though their tendency is downward, still are raised up and occupy a position which is not their natural one. In this manner then the elemental parts obey the universal; for when they have been fixed in any place, perforce they remain there until again the universal shall sound the signal for dissolution. Is it not then strange that thy intelligent part only should be disobedient and discontented with its own place? And yet no force is imposed on it, but only those things which are conformable to its nature: still it does not submit, but is carried in the opposite direction. For the movement towards injustice and intemperance and to anger and grief and fear is nothing else than the act of one who deviates from nature. And also when the ruling faculty is discontented with anything that happens, then too it deserts its post: for it is constituted for piety and reverence towards the gods no less than for justice. For these qualities also are comprehended under the generic term of contentment with the constitution of things, and indeed they are prior to acts of justice.

He who has not one and always the same object in life, cannot be one and the same all through his life. But what I have said is not enough, unless this also is added, what this object ought to be. For as there is not the same opinion about all the things which in some way or other are considered by the majority to be good, but only about some certain things, that is, things which concern the common interest, so also ought we to propose to ourselves an object which shall be of a common kind [social] and political. For he who directs all his own efforts to this object, will make all his acts alike, and thus will always be the same.

Think of the country mouse and of the town mouse, and of the alarm and trepidation of the town mouse.

Socrates used to call the opinions of the many by the name of Lamiae, - bugbears to frighten children.

The Lacedaemonians at their public spectacles used to set seats in the shade for strangers, but themselves sat down anywhere.

Plain English · paraphraseThe Lacedaemonians, at their public events, used to reserve shaded seats for strangers, but they themselves sat wherever they wanted.

Socrates excused himself to Perdiccas for not going to him, saying, It is because I would not perish by the worst of all ends; that is, I would not receive a favor and then be unable to return it.

The Pythagoreans bid us in the morning look to the heavens that we may be reminded of those bodies which continually do the same things and in the same manner perform their work, and also be reminded of their purity and nudity. For there is no veil over a star.

Plain English · paraphraseThe Pythagoreans tell us to look up at the heavens in the morning so we can remember those celestial bodies that keep doing the same things, performing their work in the same way, and also so we can remember their purity and nakedness. For no star is covered by a veil.

Consider what a man Socrates was when he dressed himself in a skin, after Xanthippe had taken his cloak and gone out, and what Socrates said to his friends who were ashamed of him and drew back from him when they saw him dressed thus.

Plain English · paraphraseThink about what kind of man Socrates was when he dressed in a rough skin, after Xanthippe had taken his cloak and gone out. Think about what Socrates said to his friends, who were ashamed of him and pulled away from him when they saw him dressed like that.

Neither in writing nor in reading wilt thou be able to lay down rules for others before thou shalt have first learned to obey rules thyself. Much more is this so in life.

Plain English · paraphraseYou cannot set rules for others in writing or reading until you have first learned to obey rules yourself. This is even more true in life.

A slave thou art: free speech is not for thee.

Plain English · paraphraseYou are a slave: free speech is not for you.

And my heart laughed within. Odyssey, ix. 413.

And virtue they will curse, speaking harsh words. HESIOD, Works and Days, 184.

Plain English · paraphraseAnd they will curse virtue, speaking harsh words. HESIOD, _Works and Days_, 184.

To look for the fig in winter is a mad-man's act: such is he who looks for his child when it is no longer allowed (Epictetus, iii. 24, 87).

Plain English · paraphraseTo look for the fig in winter is the act of a madman. So is the one who looks for his child when it is no longer allowed.

When a man kisses his child, said Epictetus, he should whisper to himself, "To-morrow perchance thou wilt die." - But those are words of bad omen. - "No word is a word of bad omen," said Epictetus, "which expresses any work of nature; or if it is so, it is also a word of bad omen to speak of the ears of corn being reaped" (Epictetus, iii. 24, 88).

The unripe grape, the ripe bunch, the dried grape, are all changes, not into nothing, but into something which exists not yet (Epictetus, iii. 24).

No man can rob us of our free will (Epictetus, iii. 22, 105).

Plain English · paraphraseNo one can take away our free will. (Epictetus, iii. 22, 105)

The dispute then, he said, is not about any common matter, but about being mad or not.

Socrates used to say, What do you want, souls of rational men or irrational? - Souls of rational men. - Of what rational men, sound or unsound? - Sound. - Why then do you not seek for them? - Because we have them. - Why then do you fight and quarrel?

All those things at which thou wishest to arrive by a circuitous road thou canst have now, if thou dost not refuse them to thyself. And this means, if thou wilt take no notice of all the past, and trust the future to providence, and direct the present only conformably to piety and justice. Conformably to piety that thou mayest be content with the lot which is assigned to thee, for nature designed it for thee and thee for it. Conformably to justice, that thou mayst always speak the truth freely and without disguise, and do the things which are agreeable to law and according to the worth of each. And let neither another man's wickedness hinder thee, nor opinion nor voice, nor yet the sensations of the poor flesh which has grown about thee; for the passive part will look to this. If, then, whatever the time may be when thou shalt be near to thy departure, neglecting everything else thou shalt respect only thy ruling faculty and the divinity within thee, and if thou shalt be afraid not because thou must some time cease to live, but if thou shalt fear never to have begun to live according to nature - then thou wilt be a man worthy of the universe which has produced thee, and thou wilt cease to be a stranger in thy native land, and to wonder at things which happen daily as if they were something unexpected, and to be dependent on this or that.

God sees the minds [ruling principles] of all men bared of the material vesture and rind and impurities. For with his intellectual part alone he touches the intelligence only which has flowed and been derived from himself into these bodies. And if thou also usest thyself to do this, thou wilt rid thyself of thy much trouble. For he who regards not the poor flesh which envelops him, surely will not trouble himself by looking after raiment and dwelling and fame and such like externals and show.

The things are three of which thou art composed: a little body, a little breath [life], intelligence. Of these the first two are thine, so far as it is thy duty to take care of them; but the third alone is properly thine. Therefore if thou shalt separate from thyself, that is, from thy understanding, whatever others do or say, and whatever thou hast done or said thyself, and whatever future things trouble thee because they may happen, and whatever in the body which envelops thee or in the breath [life], which is by nature associated with the body, is attached to thee independent of thy will, and whatever the external circumfluent vortex whirls round, so that the intellectual power exempt from the things of fate can live pure and free by itself, doing what is just and accepting what happens and saying the truth: if thou wilt separate, I say, from this ruling faculty the things which are attached to it by the impressions of sense, and the things of time to come and of time that is past, and wilt make thyself like Empedocles' sphere, "All round and in its joyous rest reposing;"

and if thou shalt strive to live only what is really thy life, that is, the present, - then thou wilt be able to pass that portion of life which remains for thee up to the time of thy death free from perturbations, nobly, and obedient to thy own daemon [to the god that is within thee] (ii. 13, 17; iii. 5, 6; xi. 12).

Plain English · paraphraseAnd if you try to live only what is really your life, that is, the present, then you will be able to pass that part of life that remains for you up to the time of your death free from disturbances, nobly, and obedient to your own daemon [to the god that is within you] (ii. 13, 17; iii. 5, 6; xi. 12).

I have often wondered how it is that every man loves himself more than all the rest of men, but yet sets less value on his own opinion of himself than on the opinion of others. If then a god or a wise teacher should present himself to a man and bid him to think of nothing and to design nothing which he would not express as soon as he conceived it, he could not endure it even for a single day. So much more respect have we to what our neighbors shall think of us than to what we shall think of ourselves. [Greek: Sphairos kykloterês moniê perigêthei gaiôn.]

Plain English · paraphraseI have often wondered why every person loves himself more than all other people, yet values his own opinion of himself less than what others think of him. If then a god or a wise teacher were to appear to a man and tell him not to think or plan anything that he would not immediately express once he had the thought, the man could not stand it even for one day. We value so much more what our neighbors think of us than what we think of ourselves. [Greek: Sphairos kykloterês moniê perigêthei gaiôn.]

How can it be that the gods, after having arranged all things well and benevolently for mankind, have overlooked this alone, that some men, and very good men, and men who, as we may say, have had most communion with the divinity, and through pious acts and religious observances have been most intimate with the divinity, when they have once died should never exist again, but should be completely extinguished? But if this is so, be assured that if it ought to have been otherwise, the gods would have done it. For if it were just, it would also be possible; and if it were according to nature, nature would have had it so. But because it is not so, if in fact it is not so, be thou convinced that it ought not to have been so: for thou seest even of thyself that in this inquiry thou art disputing with the Deity; and we should not thus dispute with the gods, unless they were most excellent and most just; but if this is so, they would not have allowed anything in the ordering of the universe to be neglected unjustly and irrationally.

Practise thyself even in the things which thou despairest of accomplishing. For even the left hand, which is ineffectual for all other things for want of practice, holds the bridle more vigorously than the right hand; for it has been practised in this.

Plain English · paraphrasePractice yourself even in the things you despair of accomplishing. For even the left hand, which is ineffective for all other things because of lack of practice, holds the bridle more strongly than the right hand; for it has been practiced in this.

Consider in what condition both in body and soul a man should be when he is overtaken by death; and consider the shortness of life, the boundless abyss of time past and future, the feebleness of all matter.

Plain English · paraphraseThink about what state a man should be in, both body and soul, when death overtakes him. Think about how short life is, how vast the endless gap of time past and future is, how weak all matter is.

Contemplate the formative principles [forms] of things bare of their coverings; the purposes of actions; consider what pain is, what pleasure is, and death, and fame; who is to himself the cause of his uneasiness; how no man is hindered by another; that everything is opinion.

Plain English · paraphraseThink about the basic nature of things without their outer coverings; the goals behind actions; consider what pain is, what pleasure is, and death, and fame; who causes his own discomfort; how no one is stopped by another; that everything is just opinion.

In the application of thy principles thou must be like the pancratiast, not like the gladiator; for the gladiator lets fall the sword which he uses and is killed; but the other always has his hand, and needs to do nothing else than use it.

See what things are in themselves, dividing them into matter, form, and purpose.

Plain English · paraphraseLook at things as they are, separating them into matter, form, and purpose.

What a power man has to do nothing except what God will approve, and to accept all that God may give him.

With respect to that which happens conformably to nature, we ought to blame neither gods, for they do nothing wrong either voluntarily or involuntarily, nor men, for they do nothing wrong except involuntarily. Consequently we should blame nobody (ii. 11, 12, 13; vii. 62; 18 viii. 17).

Plain English · paraphraseAbout things that happen according to nature, we should blame neither the gods, because they do nothing wrong, either on purpose or by accident, nor human beings, because they do nothing wrong except by accident. So we should blame no one. (ii. 11, 12, 13; vii. 62; 18 viii. 17)

How ridiculous and what a stranger he is who is surprised at anything which happens in life.

Plain English · paraphraseHow ridiculous and what a strange person is he who is surprised by anything that happens in life.

Either there is a fatal necessity and invincible order, or a kind providence, or a confusion without a purpose and without a director (iv. 27). If then there is an invincible necessity, why dost thou resist? But if there is a providence which allows itself to be propitiated, make thyself worthy of the help of the divinity. But if there is a confusion without a governor, be content that in such a tempest thou hast in thyself a certain ruling intelligence. And even if the tempest carry thee away, let it carry away the poor flesh, the poor breath, everything else; for the intelligence at least it will not carry away.

Does the light of the lamp shine without losing its splendor until it is extinguished? and shall the truth which is in thee and justice and temperance be extinguished [before thy death]?

Plain English · paraphraseDoes the light of a lamp shine without losing its brightness until it is put out? And will the truth within you, along with justice and self-control, be put out before your death?