Meditations

See that thou secure this present time to thyself: for those who rather pursue posthumous fame do not consider that the men of after time will be exactly such as these whom they cannot bear now; and both are mortal. And what is it in any way to thee if these men of after time utter this or that sound, or have this or that opinion about thee?

Take me and cast me where thou wilt; for there I shall keep my divine part tranquil, that is, content, if it can feel and act comformably to its proper constitution. Is this [change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted? and what wilt thou find which is sufficient reason for this?

Plain English · paraphraseTake me and throw me wherever you want; for there I will keep my divine part calm, that is, content, if it can feel and act according to its proper nature. Is this [change of place] a good enough reason for my soul to be unhappy and worse than it was, feeling downcast, stretched out, shrinking, frightened? And what will you find that is a good enough reason for this?

If thou art pained by any external thing, it is not this thing that disturbs thee, but thy own judgment about it. And it is in thy power to wipe out this judgment now. But if anything in thy own disposition gives thee pain, who hinders thee from correcting thy opinion? And even if thou art pained because thou art not doing some particular thing which seems to thee to be right, why dost thou not rather act than complain? - But some insuperable obstacle is in the way? - Do not be grieved then, for the cause of its not being done depends not on thee. - But it is not worth while to live, if this cannot be done. - Take thy departure then from life contentedly, just as he dies who is in full activity, and well pleased too with the things which are obstacles.

Remember that the ruling faculty is invincible, when self-collected it is satisfied with itself, if it does nothing which it does not choose to do, even if it resist from mere obstinacy. What then will it be when it forms a judgment about anything aided by reason and deliberately? Therefore the mind which is free from passions is a citadel, for man has nothing more secure to which he can fly for refuge and for the future be inexpugnable. He then who has not seen this is an ignorant man; but he who has seen it and does not fly to this refuge is unhappy.

Plain English · paraphraseRemember that the ruling part of the mind is unstoppable when it is calm and content, as long as it does nothing it does not choose to do, even if it resists only out of stubbornness. What then will it be when it makes a judgment about something, helped by reason and done with care? Therefore, a mind free from emotions is like a fortress, for a person has nothing more secure to run to for safety, and in the future will be unbreakable. The one who has not seen this is ignorant; but the one who has seen it and does not run to this safety is unhappy.

Say nothing more to thyself than what the first appearances report. Suppose that it has been reported to thee that a certain person speaks ill of thee. This has been reported; but that thou hast been injured, that has not been reported. I see that my child is sick. I do see; but that he is in danger, I do not see. Thus then always abide by the first appearances, and add nothing thyself from within, and then nothing happens to thee. Or rather add something like a man who knows everything that happens in the world.

A cucumber is bitter - Throw it away. - There are briers in the road - Turn aside from them. - This is enough. Do not add, And why were such things made in the world? For thou wilt be ridiculed by a man who is acquainted with nature, as thou wouldst be ridiculed by a carpenter and shoemaker if thou didst find fault because thou seest in their workshop shavings and cuttings from the things which they make. And yet they have places into which they can throw these shavings and cuttings, and the universal nature has no external space; but the wondrous part of her art is that though she has circumscribed herself, everything within her which appears to decay and to grow old and to be useless she changes into herself, and again makes other new things from these very same, so that she requires neither substance from without nor wants a place into which she may cast that which decays. She is content then with her own space, and her own matter, and her own art.

No longer let thy breathing only act in concert with the air which surrounds thee, but let thy intelligence also now be in harmony with the intelligence which embraces all things. For the intelligent power is no less diffused in all parts and pervades all things for him who is willing to draw it to him than the aerial power for him who is able to respire it.

Plain English · paraphraseDon't let only your breathing act in harmony with the air around you. Let your intelligence also now be in harmony with the intelligence that embraces all things. For the intelligent power is no less spread throughout all things and fills everything for the one who is willing to draw it to himself than the air is for the one who can breathe it.

Generally, wickedness does no harm at all to the universe; and particularly the wickedness [of one man] does no harm to another. It is only harmful to him who has it in his power to be released from it as soon as he shall choose.

To my own free will the free will of my neighbor is just as indifferent as his poor breath and flesh. For though we are made especially for the sake of one another, still the ruling power of each of us has its own office, for otherwise my neighbor's wickedness would be my harm, which God has not willed, in order that my unhappiness may not depend on another.

Plain English · paraphraseMy own free will treats the free will of my neighbor as indifferent, just as I treat his weak breath and body. For even though we are created especially for each other, still the ruling power of each of us has its own role. Otherwise, my neighbor's wickedness would harm me, which God has not willed, so that my unhappiness does not depend on another.

The sun appears to be poured down, and in all directions indeed it is diffused, yet it is not effused. For this diffusion is extension: Accordingly its rays are called Extensions [[Greek: aktines]] because they are extended [[Greek: apo tou ekteinesthai]]. But one may judge what kind of a thing a ray is, if he looks at the sun's light passing through a narrow opening into a darkened room, for it is extended in a right line, and as it were is divided when it meets with any solid body which stands in the way and intercepts the air beyond; but there the light remains fixed and does not glide or fall off. Such then ought to be the outpouring and diffusion of the understanding, and it should in no way be an effusion, but an extension, and it should make no violent or impetuous collision with the obstacles which are in its way; nor yet fall down, but be fixed, and enlighten that which receives it. For a body will deprive itself of the illumination, if it does not admit it.

Plain English · paraphraseThe sun seems to pour down, and in every direction it spreads out, yet it is not spilled out. This spreading is stretching out. That is why rays are called "extensions" (Greek: aktines), because they stretch out (Greek: apo tou ekteinesthai). You can judge what a ray is like if you look at sunlight entering a dark room through a small opening. The light stretches in a straight line, and when it meets a solid object in its path, it seems to divide, as the object blocks the air beyond. But the light stays in place there; it does not slide away or fall off. So should the outpouring and spreading of understanding be. It should not be a spilling out, but a stretching out. It should not violently crash into the obstacles in its way, nor fall down, but remain fixed and illuminate what receives it. For a body will deprive itself of light if it does not let it in.

He who fears death either fears the loss of sensation or a different kind of sensation. But if thou shalt have no sensation, neither wilt thou feel any harm; and if thou shalt acquire another kind of sensation, thou wilt be a different kind of living being and thou wilt not cease to live.

Plain English · paraphraseHe who fears death either fears the loss of sensation or a different kind of sensation. But if you have no sensation, you will not feel any harm. And if you acquire another kind of sensation, you will be a different kind of living being, and you will not cease to live.

Men exist for the sake of one another. Teach them then, or bear with them.

Plain English · paraphrasePeople live for each other. So teach them, or put up with them.

In one way an arrow moves, in another way the mind. The mind indeed, both when it exercises caution and when it is employed about inquiry, moves straight onward not the less, and to its object.

Plain English · paraphraseAn arrow moves in one way, and the mind in another. The mind, in fact, moves straight ahead, no less when it is being careful or when it is engaged in inquiry, and it moves toward its goal.

Enter into every man's ruling faculty; and also let every other man enter into thine.

Plain English · paraphraseGo into the ruling part of every person. And let every other person also go into yours.

He who acts unjustly acts impiously. For since the universal nature has made rational animals for the sake of one another, to help one another according to their deserts, but in no way to injure one another, he who transgresses her will is clearly guilty of impiety towards the highest divinity. And he too who lies is guilty of impiety to the same divinity; for the universal nature is the nature of things that are; and things that are have a relation to all things that come into existence. And further, this universal nature is named truth, and is the prime cause of all things that are true. He then who lies intentionally is guilty of impiety, inasmuch as he acts unjustly by deceiving; and he also who lies unintentionally, inasmuch as he is at variance with the universal nature, and inasmuch as he disturbs the order by fighting against the nature of the world; for he fights against it, who is moved of himself to that which is contrary to truth, for he had received powers from nature through the neglect of which he is not able now to distinguish falsehood from truth. And indeed he who pursues pleasure as good, and avoids pain as evil, is guilty of impiety. For of necessity such a man must often find fault with the universal nature, alleging that it assigns things to the bad and the good contrary to their deserts, because frequently the bad are in the enjoyment of pleasure and possess the things which procure pleasure, but the good have pain for their share and the things which cause pain. And further, he who is afraid of pain will sometimes also be afraid of some of the things which will happen in the world, and even this is impiety. And he who pursues pleasure will not abstain from injustice, and this is plainly impiety. Now with respect to the things towards which the universal nature is equally affected - for it would not have made both, unless it was equally affected towards both - towards these they who wish to follow nature should be of the same mind with it, and equally affected. With respect to pain, then, and pleasure, or death and life, or honor and dishonor, which the universal nature employs equally, whoever is not equally affected is manifestly acting impiously. And I say that the universal nature employs them equally, instead of saying that they happen alike to those who are produced in continuous series and to those who come after them by virtue of a certain original movement of Providence, according to which it moved from a certain beginning to this ordering of things, having conceived certain principles of the things which were to be, and having determined powers productive of beings and of changes and of such like successions (vii. 75).

It would be a man's happiest lot to depart from mankind without having had any taste of lying and hypocrisy and luxury and pride. However, to breathe out one's life when a man has had enough of these things is the next best voyage, as the saying is. Hast thou determined to abide with vice, and hast not experience yet induced thee to fly from this pestilence? For the destruction of the understanding is a pestilence, much more, indeed, than any such corruption and change of this atmosphere which surrounds us. For this corruption is a pestilence of animals so far as they are animals; but the other is a pestilence of men so far as they are men.

Plain English · paraphraseIt would be the happiest fate for a man to leave the world without ever having known lying, hypocrisy, luxury, or pride. But the next best thing, as the saying goes, is to end one's life after having had enough of these things. Have you decided to stay with vice, and has experience not yet driven you to flee from this plague? For the destruction of the mind is a plague, and a far worse one, indeed, than any corruption or change in the air around us. For that corruption is a plague of animals insofar as they are animals; but the other is a plague of men insofar as they are men.

Do not despise death, but be well content with it, since this too is one of those things which nature wills. For such as it is to be young and to grow old, and to increase and to reach maturity, and to have teeth and beard and gray hairs, and to beget and to be pregnant and to bring forth, and all the other natural operations which the seasons of thy life bring, such also is dissolution. This, then, is consistent with the character of a reflecting man - to be neither careless nor impatient nor contemptuous with respect to death, but to wait for it as one of the operations of nature. As thou now waitest for the time when the child shall come out of thy wife's womb, so be ready for the time when thy soul shall fall out of this envelope. But if thou requirest also a vulgar kind of comfort which shall reach thy heart, thou wilt be made best reconciled to death by observing the objects from which thou art going to be removed, and the morals of those with whom thy soul will no longer be mingled. For it is no way right to be offended with men, but it is thy duty to care for them and to bear with them gently; and yet to remember that thy departure will not be from men who have the same principles as thyself. For this is the only thing, if there be any, which could draw us the contrary way and attach us to life, - to be permitted to live with those who have the same principles as ourselves. But now thou seest how great is the trouble arising from the discordance of those who live together, so that thou mayst say, Come quick, O death, lest perchance I, too, should forget myself.

He who does wrong does wrong against himself. He who acts unjustly acts unjustly to himself, because he makes himself bad.

He often acts unjustly who does not do a certain thing; not only he who does a certain thing.

Plain English · paraphraseSomeone who does not do a certain thing often acts unjustly; not only the one who does a certain thing.

Thy present opinion founded on understanding, and thy present conduct directed to social good, and thy present disposition of contentment with everything which happens+ - that is enough.

Wipe out imagination; check desire: extinguish appetite: keep the ruling faculty in its own power.

Among the animals which have not reason one life is distributed; but among reasonable animals one intelligent soul is distributed: just as there is one earth of all things which are of an earthly nature, and we see by one light, and breathe one air, all of us that have the faculty of vision and all that have life.

All things which participate in anything which is common to them all, move towards that which is of the same kind with themselves. Everything which is earthy turns towards the earth, everything which is liquid flows together, and everything which is of an aerial kind does the same, so that they require something to keep them asunder, and the application of force. Fire indeed moves upwards on account of the elemental fire, but it is so ready to be kindled together with all the fire which is here, that even every substance which is somewhat dry is easily ignited, because there is less mingled with it of that which is a hindrance to ignition. Accordingly, then, everything also which participates in the common intelligent nature moves in like manner towards that which is of the same kind with itself, or moves even more. For so much as it is superior in comparison with all other things, in the same degree also is it more ready to mingle with and to be fused with that which is akin to it. Accordingly among animals devoid of reason we find swarms of bees, and herds of cattle, and the nurture of young birds, and in a manner, loves; for even in animals there are souls, and that power which brings them together is seen to exert itself in a superior degree, and in such a way as never has been observed in plants nor in stones nor in trees. But in rational animals there are political communities and friendships, and families and meetings of people; and in wars, treaties, and armistices. But in the things which are still superior, even though they are separated from one another, unity in a manner exists, as in the stars. Thus the ascent to the higher degree is able to produce a sympathy even in things which are separated. See, then, what now takes place; for only intelligent animals have now forgotten this mutual desire and inclination, and in them alone the property of flowing together is not seen. But still, though men strive to avoid [this union], they are caught and held by it, for their nature is too strong for them; and thou wilt see what I say, if thou only observest. Sooner, then, will one find anything earthy which comes in contact with no earthy thing, than a man altogether separated from other men.

Plain English · paraphraseAll things that share in something common to them all move toward what is of the same kind. Everything that is earthy turns toward the earth, everything that is liquid flows together, and everything that is aerial does the same, so that they need something to keep them apart and the use of force. Fire moves upward because of the elemental fire, but it is so ready to join with all the fire that is here that even every somewhat dry substance is easily set on fire, because there is less in it of what hinders ignition. So then, everything that shares in the common intelligent nature also moves in the same way toward what is of the same kind, or even more so. For as much as it is superior to all other things, in the same way it is more ready to mix with and to be fused with what is akin to it. So among animals without reason we find swarms of bees, herds of cattle, the care of young birds, and in a way, love; for even in animals there are souls, and the power that brings them together is seen to act more strongly, and in a way never seen in plants, stones, or trees. But in rational animals there are political communities and friendships, families and gatherings of people; and in wars, treaties, and armistices. But in things even more superior, even though they are separated from one another, a kind of unity exists, as in the stars. Thus the ascent to a higher level can produce sympathy even in things that are separated. See then what now happens; for only intelligent animals have now forgotten this mutual desire and inclination, and in them alone is the property of flowing together not seen. But still, though men try to avoid this union, they are caught and held by it, for their nature is too strong for them; and you will see what I say, if you only observe. Sooner will one find something earthy that comes in contact with no other earthy thing, than a man altogether separated from other men.

Both man and God and the universe produce fruit; at the proper seasons each produces it. But and if usage has especially fixed these terms to the vine and like things, this is nothing. Reason produces fruit both for all and for itself, and there are produced from it other things of the same kind as reason itself.

Plain English · paraphraseBoth human beings and God and the universe produce fruit; each produces it at the right time. But if custom has especially fixed these terms on the vine and similar things, that is nothing. Reason produces fruit for everyone and for itself, and other things like reason itself are produced from it.

If thou art able, correct by teaching those who do wrong; but if thou canst not, remember that indulgence is given to thee for this purpose. And the gods, too, are indulgent to such persons; and for some purposes they even help them to get health, wealth, reputation; so kind they are. And it is in thy power also; or say, who hinders thee?

Labor not as one who is wretched, nor yet as one who would be pitied or admired; but direct thy will to one thing only - to put thyself in motion and to check thyself, as the social reason requires.

Plain English · paraphraseDo not work as someone who is unhappy, nor as someone seeking pity or praise. Focus only on one thing: to move yourself forward and to hold yourself back, as reason in society demands.

To-day I have got out of all trouble, or rather I have cast out all trouble, for it was not outside, but within and in my opinions.

Plain English · paraphraseToday I have escaped all trouble, or rather I have driven out all trouble, for it was not outside, but inside, in my opinions.

All things are the same, familiar in experience, and ephemeral in time, and worthless in the matter. Everything now is just as it was in the time of those whom we have buried.

Things stand outside of us, themselves by themselves, neither knowing aught of themselves, nor expressing any judgment. What is it, then, which does judge about them? The ruling faculty.

Plain English · paraphraseThings exist outside of us, each on its own, without knowing anything about themselves or making any judgment. So then, what is it that judges them? The ruling power.

Not in passivity but in activity lie the evil and the good of the rational social animal, just as his virtue and his vice lie not in passivity but in activity.

Plain English · paraphraseThe good and evil of the rational, social animal do not lie in passivity but in activity, just as his virtue and vice are found not in passivity but in activity.

For the stone which has been thrown up it is no evil to come down, nor indeed any good to have been carried up (viii. 20).

Plain English · paraphraseFor the stone that has been thrown up, it is no evil for it to come down, nor indeed any good for it to have been lifted up. (viii. 20)

All things are changing: and thou thyself art in continuous mutation and in a manner in continuous destruction, and the whole universe too.

Plain English · paraphraseEverything is changing. You yourself are always changing and in a way always being destroyed. The whole universe is too.

It is thy duty to leave another man's wrongful act there where it is (vii. 29; ix. 38).

Plain English · paraphraseIt is your duty to leave another person’s wrong action where it is. (vii. 29; ix. 38)

Termination of activity, cessation from movement and opinion, and in a sense their death, is no evil. Turn thy thoughts now to the consideration of thy life, thy life as a child, as a youth, thy manhood, thy old age, for in these also every change was a death. Is this anything to fear? Turn thy thoughts now to thy life under thy grandfather, then to thy life under thy mother, then to thy life under thy father; and as thou findest many other differences and changes and terminations, ask thyself, Is this anything to fear? In like manner, then, neither are the termination and cessation and change of thy whole life a thing to be afraid of. [Illustration: THE FORUM]

Hasten [to examine] thy own ruling faculty and that of the universe and that of thy neighbor: thy own, that thou mayst make it just: and that of the universe, that thou mayst remember of what thou art a part; and that of thy neighbor, that thou mayst know whether he has acted ignorantly or with knowledge, and thou mayst also consider that his ruling faculty is akin to thine.

Plain English · paraphraseHasten to examine your own ruling faculty and that of the universe and that of your neighbor: your own, so that you may make it just; and that of the universe, so that you may remember what part you are of it; and that of your neighbor, so that you may know whether he has acted ignorantly or with knowledge, and you may also consider that his ruling faculty is akin to yours.

As thou thyself art a component part of a social system, so let every act of thine be a component part of social life. Whatever act of thine then has no reference either immediately or remotely to a social end, this tears asunder thy life, and does not allow it to be one, and it is of the nature of a mutiny, just as when in a popular assembly a man acting by himself stands apart from the general agreement.

Plain English · paraphraseSince you yourself are part of a social system, let every action of yours be part of social life. Any action of yours that has no connection, either directly or indirectly, to a social purpose tears your life apart and keeps it from being whole. It is like a mutiny, just as when someone in a public meeting acts alone and separates from the general agreement.

Quarrels of little children and their sports, and poor spirits carrying about dead bodies [such is everything]; and so what is exhibited in the representation of the mansions of the dead strikes our eyes more clearly.

Examine into the quality of the form of an object, and detach it altogether from its material part, and then contemplate it; then determine the time, the longest which a thing of this peculiar form is naturally made to endure.

Plain English · paraphraseLook closely at the shape of an object, separate it completely from its physical material, and then consider it. Then decide how long, at the longest, something with this particular shape is naturally meant to last.

Thou hast endured infinite troubles through not being contented with thy ruling faculty when it does the things which it is constituted by nature to do. But enough + [of this].

Plain English · paraphraseYou have endured endless troubles because you were not satisfied with your ruling faculty doing the things it is naturally meant to do. But enough of this.

When another blames thee or hates thee, or when men say about thee anything injurious, approach their poor souls, penetrate within, and see what kind of men they are. Thou wilt discover that there is no reason to take any trouble that these men may have this or that opinion about thee. However, thou must be well disposed towards them, for by nature they are friends. And the gods too aid them in all ways, by dreams, by signs, towards the attainment of those things on which they set a value.+

Plain English · paraphraseWhen someone blames you or hates you, or when people say anything harmful about you, go close to their poor souls, look inside, and see what kind of people they are. You will find that there is no reason to care about what these people think of you. Still, you must be kind toward them, for by nature they are your friends. And the gods also help them in every way, through dreams, through signs, toward achieving the things they value.

The periodic movements of the universe are the same, up and down from age to age. And either the universal intelligence puts itself in motion for every separate effect, and if this is so, be thou content with that which is the result of its activity; or it puts itself in motion once, and everything else comes by way of sequence in a manner; or indivisible elements are the origin of all things. - In a word, if there is a god, all is well; and if chance rules, do not thou also be governed by it (vi. 44; vii. 75). Soon will the earth cover us all: then the earth, too, will change, and the things also which result from change will continue to change forever, and these again forever. For if a man reflects on the changes and transformations which follow one another like wave after wave and their rapidity, he will despise everything which is perishable (xii. 21).

The universal cause is like a winter torrent: it carries everything along with it. But how worthless are all these poor people who are engaged in matters political, and, as they suppose, are playing the philosopher! All drivellers. Well then, man: do what nature now requires. Set thyself in motion, if it is in thy power, and do not look about thee to see if any one will observe it; nor yet expect Plato's Republic: but be content if the smallest thing goes on well, and consider such an event to be no small matter. For who can change men's opinions? and without a change of opinions what else is there than the slavery of men who groan while they pretend to obey? Come now and tell me of Alexander and Philippus and Demetrius of Phalerum. They themselves shall judge whether they discovered what the common nature required, and trained themselves accordingly. But if they acted like tragedy heroes, no one has condemned me to imitate them. Simple and modest is the work of philosophy. Draw me not aside to insolence and pride.

Plain English · paraphraseThe universal cause is like a winter torrent: it carries everything along with it. But how worthless are all these poor people who are involved in political matters, and who think they are acting like philosophers! All of them are fools. Well then, man: do what nature requires now. Move yourself, if you can, and don't look around to see if anyone will notice it; nor expect Plato's Republic: be satisfied if the smallest thing goes well, and consider such an event to be no small matter. For who can change people's opinions? And without a change of opinions, what else is there than the slavery of people who groan while pretending to obey? Come now and tell me about Alexander and Philippus and Demetrius of Phalerum. Let them themselves judge whether they discovered what common nature required, and trained themselves accordingly. But if they acted like tragic heroes, no one has forced me to imitate them. Philosophy's work is simple and modest. Do not lead me away to arrogance and pride.

Look down from above on the countless herds of men and their countless solemnities, and the infinitely varied voyagings in storms and calms, and the differences among those who are born, who live together, and die. And consider, too, the life lived by others in olden time, and the life of those who will live after thee, and the life now lived among barbarous nations, and how many know not even thy name, and how many will soon forget it, and how they who perhaps now are praising thee will very soon blame thee, and that neither a posthumous name is of any value, nor reputation, nor anything else.

Thou canst remove out of the way many useless things among those which disturb thee, for they lie entirely in thy opinion; and thou wilt then gain for thyself ample space by comprehending the whole universe in thy mind, and by contemplating the eternity of time, and observing the rapid change of every several thing, how short is the time from birth to dissolution, and the illimitable time before birth as well as the equally boundless time after dissolution!

Plain English · paraphraseYou can remove many useless things from among those that trouble you, because they depend entirely on your opinions. Then you will gain plenty of space for yourself by holding the whole universe in your mind, by considering the endlessness of time, and by watching how quickly everything changes. How short is the time from birth to death, and how vast is the time before birth and the equally vast time after death!

All that thou seest will quickly perish, and those who have been spectators of its dissolution will very soon perish too. And he who dies at the extremest old age will be brought into the same condition with him who died prematurely.

Plain English · paraphraseEverything you see will soon disappear, and those who watch it fall apart will soon disappear too. The one who dies at the very oldest age will end up in the same state as the one who died young.

What are these men's leading principles, and about what kind of things are they busy, and for what kind of reasons do they love and honor? Imagine that thou seest their pool souls laid bare. When they think that they do harm by their blame or good by their praise, what an idea!

Loss is nothing else than change. But the universal nature delights in change, and in obedience to her all things are now done well, and from eternity have been in like form, and will be such to time without end. What, then, dost thou say, - that all things have been and all things always will be bad, and that no power has ever been found in so many gods to rectify these things, but the world has been condemned to be bound in never ceasing evil (iv. 45, vii. 18)?

The rottenness of the matter which is the foundation of everything! water, dust, bones, filth: or again, marble rocks, the callosities of the earth; and gold and silver, the sediments; and garments, only bits of hair; and purple dye, blood; and everything else is of the same kind. And that which is of the nature of breath is also another thing of the same kind, changing from this to that.

Enough of this wretched life and murmuring and apish tricks. Why art thou disturbed? What is there new in this? What unsettles thee? Is it the form of the thing? Look at it. Or is it the matter? Look at it. But besides these there is nothing. Towards the gods then, now become at last more simple and better. It is the same whether we examine these things for a hundred years or three.

If a man has done wrong the harm is his own. But perhaps he has not done wrong.

Either all things proceed from one intelligent source and come together as in one body, and the part ought not to find fault with what is done for the benefit of the whole; or there are only atoms, and nothing else than mixture and dispersion. Why, then, art thou disturbed? Say to the ruling faculty, Art thou dead, art thou corrupted, art thou playing the hypocrite, art thou become a beast, dost thou herd and feed with the rest?

Plain English · paraphraseEither everything comes from one intelligent source and works together like one body, and no part should complain about what is done for the good of the whole; or there are only atoms, and nothing else but mixing and scattering. Why then are you upset? Ask your ruling part: Are you dead? Are you rotting? Are you pretending? Have you become an animal? Are you just herding and eating with the rest?

Either the gods have no power or they have power. If, then, they have no power, why dost thou pray to them? But if they have power, why dost thou not pray for them to give thee the faculty of not fearing any of the things which thou fearest, or of not desiring any of the things which thou desirest, or not being pained at anything, rather than pray that any of these things should not happen or happen? for certainly if they can co-operate with men, they can co-operate for these purposes. But perhaps thou wilt say the gods have placed them in thy power. Well, then, is it not better to use what is in thy power like a free man than to desire in a slavish and abject way what is not in thy power? And who has told thee that the gods do not aid us, even in the things which are in our power? Begin, then, to pray for such things, and thou wilt see. One man prays thus: How shall I be able to lie with that woman? Do thou pray thus: How shall I not desire to lie with her? Another prays thus: How shall I be released from this? Pray thou: How shall I not desire to be released? Another thus: How shall I not lose my little son? Thou thus: How shall I not be afraid to lose him? In fine, turn thy prayers this way, and see what comes.

Plain English · paraphraseEither the gods have no power or they do have power. If they have no power, then why do you pray to them? But if they do have power, then why don't you pray for them to give you the ability not to fear any of the things you fear, or not to desire any of the things you desire, or not to be pained by anything, rather than pray that any of these things should not happen or should happen? For certainly, if they can co-operate with men, they can co-operate for these purposes. But perhaps you will say the gods have placed these things in your power. Well, then, isn't it better to use what is in your power like a free man, rather than to desire in a slavish and abject way what is not in your power? And who has told you that the gods do not aid us, even in the things which are in our power? Begin, then, to pray for such things, and you will see. One man prays thus: How shall I be able to lie with that woman? Do you pray thus: How shall I not desire to lie with her? Another prays thus: How shall I be released from this? Pray you: How shall I not desire to be released? Another thus: How shall I not lose my little son? You thus: How shall I not be afraid to lose him? In fine, turn your prayers this way, and see what comes.

Epicurus says, In my sickness my conversation was not about my bodily sufferings, nor, says he, did I talk on such subjects to those who visited me; but I continued to discourse on the nature of things as before, keeping to this main point, how the mind, while participating in such movements as go on in the poor flesh, shall be free from perturbations and maintain its proper good. Nor did I, he says, give the physicians an opportunity of putting on solemn looks, as if they were doing something great, but my life went on well and happily. Do, then, the same that he did both in sickness, if thou art sick, and in any other circumstances; for never to desert philosophy in any events that may befall us, nor to hold trifling talks either with an ignorant man or with one unacquainted with nature, is a principle of all schools of philosophy; but to be intent only on that which thou art now doing and on the instrument by which thou doest it.

Plain English · paraphraseEpicurus says, "During my illness, my conversation was not about my physical suffering, nor did I talk about such things to those who came to visit me. Instead, I continued to discuss the nature of things as I always had, focusing on this main point: how the mind, while involved in the movements of the weak body, can remain free from disturbances and preserve its proper good. I did not give the physicians a chance to look solemn, as if they were doing something great. My life went on well and happily." Do the same as he did, both when you are sick and in any other situation. Never abandon philosophy in any events that may happen to us, and never engage in trivial talk with an ignorant person or one who does not understand nature. This is a principle of all schools of philosophy. Instead, focus only on what you are doing now and on the means by which you do it.

Wilt thou, then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee? Wilt thou never enjoy an affectionate and contented disposition? Wilt thou never be full and without a want of any kind, longing for nothing more, nor desiring anything, either animate or inanimate, for the enjoyment of pleasures? nor yet desiring time wherein thou shalt have longer enjoyment, or place, or pleasant climate, or society of men with whom thou mayst live in harmony? but wilt thou be satisfied with thy present condition, and pleased with all that is about thee, and wilt thou convince thyself that thou hast everything, and that it comes from the gods, that everything is well for thee, and will be well whatever shall please them, and whatever they shall give for the conservation of the perfect living being, the good and just and beautiful, which generates and holds together all things, and contains and embraces all things which are dissolved for the production of other like things? Wilt thou never be such that thou shalt so dwell in community with gods and men as neither to find fault with them at all, nor to be condemned by them?

Observe what thy nature requires, so far as thou art governed by nature only: then do it and accept it, if thy nature, so far as thou art a living being, shall not be made worse by it. And next thou must observe what thy nature requires so far as thou art a living being. And all this thou mayst allow thyself, if thy nature, so far as thou art a rational animal, shall not be made worse by it. But the rational animal is consequently also a political [social] animal. Use these rules, then, and trouble thyself about nothing else.

Plain English · paraphraseFigure out what your nature needs, as far as you are ruled by nature alone. Do it and accept it, as long as being a living being, your nature is not made worse by it. Then, notice what your nature needs as far as you are a living being. You may allow yourself all this, as long as being a rational animal, your nature is not made worse by it. But a rational animal is also a political [social] animal. Use these rules, then, and don't worry about anything else.

Everything which happens either happens in such wise as thou art formed by nature to bear it, or as thou art not formed by nature to bear it. If, then, it happens to thee in such way as thou art formed by nature to bear it, do not complain, but bear it as thou art formed by nature to bear it. But if it happens in such wise as thou art not formed by nature to bear it, do not complain, for it will perish after it has consumed thee. Remember, however, that thou art formed by nature to bear everything, with respect to which it depends on thy own opinion to make it endurable and tolerable, by thinking that it is either thy interest or thy duty to do this.

If a man is mistaken, instruct him kindly and show him his error. But if thou art not able, blame thyself, or blame not even thyself.

Plain English · paraphraseIf someone is wrong, teach them gently and show them their mistake. But if you cannot, blame yourself, or blame yourself not at all.

Whatever may happen to thee, it was prepared for thee from all eternity; and the implication of causes was from eternity spinning the thread of thy being, and of that which is incident to it (iii. 11; iv. 26).

Plain English · paraphraseWhatever happens to you, it was planned for you from the beginning of time; and from the start of time, the chain of causes has been weaving the thread of your existence and everything that comes with it (iii. 11; iv. 26).

Whether the universe is [a concourse of] atoms, or nature [is a system], let this first be established, that I am a part of the whole which is governed by nature; next, I am in a manner intimately related to the parts which are of the same kind with myself. For remembering this, inasmuch as I am a part, I shall be discontented with none of the things which are assigned to me out of the whole; for nothing is injurious to the part if it is for the advantage of the whole. For the whole contains nothing which is not for its advantage; and all natures indeed have this common principle, but the nature of the universe has this principle besides, that it cannot be compelled even by any external cause to generate anything harmful to itself. By remembering, then, that I am a part of such a whole, I shall be content with everything that happens. And inasmuch as I am in a manner intimately related to the parts which are of the same kind with myself, I shall do nothing unsocial, but I shall rather direct myself to the things which are of the same kind with myself, and I shall turn all my efforts to the common interest, and divert them from the contrary. Now, if these things are done so, life must flow on happily, just as thou mayst observe that the life of a citizen is happy, who continues a course of action which is advantageous to his fellow-citizens, and is content with whatever the state may assign to him.

Plain English · paraphraseWhether the universe is made of atoms, or nature is a system, let this be first understood: I am a part of the whole that is governed by nature. Next, I am closely connected to the parts that are like myself. Remembering this, since I am a part, I will not be discontented with any of the things assigned to me from the whole; for nothing is harmful to the part if it is for the advantage of the whole. For the whole contains nothing that is not for its advantage; and all natures indeed share this principle, but the nature of the universe has this principle in addition: that it cannot be forced, even by any external cause, to produce anything harmful to itself. By remembering, then, that I am a part of such a whole, I will be content with everything that happens. And since I am closely connected to the parts that are like myself, I will do nothing unsocial, but rather I will direct myself to the things that are like myself, and I will turn all my efforts to the common interest, and divert them from the opposite. Now, if these things are done so, life must flow on happily, just as you may observe that the life of a citizen is happy, who continues a course of action that is advantageous to his fellow-citizens, and is content with whatever the state may assign to him.

The parts of the whole, everything, I mean, which is naturally comprehended in the universe, must of necessity perish; but let this be understood in this sense, that they must undergo change. But if this is naturally both an evil and a necessity for the parts, the whole would not continue to exist in a good condition, the parts being subject to change and constituted so as to perish in various ways. For whether did Nature herself design to do evil to the things which are parts of herself, and to make them subject to evil and of necessity fall into evil, or have such results happened without her knowing it? Both these suppositions, indeed, are incredible. But if a man should even drop the term Nature [as an efficient power], and should speak of these things as natural, even then it would be ridiculous to affirm at the same time that the parts of the whole are in their nature subject to change, and at the same time to be surprised or vexed as if something were happening contrary to nature, particularly as the dissolution of things is into those things of which each thing is composed. For there is either a dispersion of the elements out of which everything has been compounded, or a change from the solid to the earthy and from the airy to the aerial, so that these parts are taken back into the universal reason, whether this at certain periods is consumed by fire or renewed by eternal changes. And do not imagine that the solid and the airy part belong to thee from the time of generation. For all this received its accretion only yesterday and the day before, as one may say, from the food and the air which is inspired. This, then, which has received [the accretion], changes, not that which thy mother brought forth. But suppose that this [which thy mother brought forth] implicates thee very much with that other part, which has the peculiar quality [of change], this is nothing in fact in the way of objection to what is said.

When thou hast assumed these names, good, modest, true, rational, a man of equanimity, and magnanimous, take care that thou dost not change these names; and if thou shouldst lose them, quickly return to them. And remember that the term Rational was intended to signify a discriminating attention to every several thing, and freedom from negligence; and that Equanimity is the voluntary acceptance of the things which are assigned to thee by the common nature; and that Magnanimity is the elevation of the intelligent part above the pleasurable or painful sensations of the flesh, and above that poor thing called fame, and death, and all such things. If, then, thou maintainest thyself in the possession of these names, without desiring to be called by these names by others, thou wilt be another person and wilt enter on another life. For to continue to be such as thou hast hitherto been, and to be torn in pieces and defiled in such a life, is the character of a very stupid man and one over-fond of his life, and like those half-devoured fighters with wild beasts, who though covered with wounds and gore, still intreat to be kept to the following day, though they will be exposed in the same state to the same claws and bites. Therefore fix thyself in the possession of these few names: and if thou art able to abide in them, abide as if thou wast removed to certain islands of the Happy. But if thou shalt perceive that thou fallest out of them and dost not maintain thy hold, go courageously into some nook where thou shalt maintain them, or even depart at once from life, not in passion, but with simplicity and freedom and modesty, after doing this one [laudable] thing at least in thy life, to have gone out of it thus. In order, however to the remembrance of these names, it will greatly help thee if thou rememberest the gods, and that they wish not to be flattered, but wish all reasonable beings to be made like themselves; and if thou rememberest that what does the work of a fig-tree is a fig-tree, and that what does the work of a dog is a dog, and that what does the work of a bee is a bee, and that what does the work of a man is a man.

"For there in sooth man's life is easiest: Nor snow nor raging storm nor rain is there But ever gently breathing gales of Zephyr Oceanus sends up to gladden man." It is certain that the writer of the Odyssey only follows some old legend, without having any knowledge of any place which corresponds to his description. The two islands which Sertorius heard of may be Madeira and the adjacent island. Compare Pindar, Ol. ii. 129.

Plain English · paraphrase"For there, truly, man's life is easiest: No snow, no raging storm, no rain is there, But only gentle breezes from Zephyr, sent up by Oceanus to gladden man." It is certain that the writer of the Odyssey only follows some old legend, without having any knowledge of any place that matches his description. The two islands that Sertorius heard of may be Madeira and the nearby island. Compare Pindar, Ol. ii. 129.

Mimi, war, astonishment, torpor, slavery, will daily wipe out those holy principles of thine. + How many things without studying nature dost thou imagine, and how many dost thou neglect? But it is thy duty so to look on and so to do everything, that at the same time the power of dealing with circumstances is perfected, and the contemplative faculty is exercised, and the confidence which comes from the knowledge of each several thing is maintained without showing it, but yet not concealed. For when wilt thou enjoy simplicity, when gravity, and when the knowledge of every several thing, both what it is in substance, and what place it has in the universe, and how long it is formed to exist, and of what things it is compounded, and to whom it can belong, and who are able both to give it and take it away?

A spider is proud when it has caught a fly, and another when he has caught a poor hare, and another when he has taken a little fish in a net, and another when he has taken wild boars, and another when he has taken bears, and another when he has taken Sarmatians. Are not these robbers, if thou examinest their opinions?

Let this always be plain to thee, that this piece of land is like any other; and that all things here are the same with things on the top of a mountain, or on the sea-shore, or wherever thou choosest to be. For thou wilt find just what Plato says, Dwelling within the walls of a city as in a shepherd's fold on a mountain. [The three last words are omitted in the translation.] It was the fashion of the Stoics to work on the meanings of words. So Antoninus here takes the verb [Greek: philei], "loves," which has also the sense of "is wont," "uses," and the like. He finds in the common language of mankind a philosophical truth, and most great truths are expressed in the common language of life; some understand them, but most people utter them without knowing how much they mean.