,,the ,,thoughts  ,,of  ,,the ,,emperor 
,,marcus ,,aurelius ,,antoninus         
,illustration3 ,,marcus ,,aurelius      
,,antoninus  ,,contents4                
,,biographical ,,sketch      #i         
,,philosophy ,,of ,,marcus ,,aurelius   
,,antoninus      #de  ,,the ,,thoughts  
#ii  ,,index ,,of ,,terms      #cje     
,,general ,,index      #caa             
,,biographical ,,sketch  ,,of  ,,marcus 
,,aurelius ,,antoninus4   ,m4 ,antoninus
 was born at ,rome1 ,a4,d4 #aba1 on the 
#bfth of ,april4 ,his father1 ,annius   
,verus1 died while he was praetor4 ,his 
mother was ,domitia ,calvilla1 also     
named ,lucilla4 ,the ,emperor ,t4       
,antoninus ,pius married ,annia ,galeria
 ,faustina1 the sister of ,annius       
,verus1 and was consequently the uncle  
of ,m4 ,antoninus4 ,when ,hadrian       
adopted ,antoninus ,pius and declared   
him his successor in the empire1        
,antoninus ,pius adopted both ,l4       
,ceionius ,commodus1 the son of ,aelius 
,caesar1 and ,m4 ,antoninus1 whose      

original name was ,m4 ,annius ,verus4   
,antoninus then took the name of ,m4    
,aelius ,aurelius ,verus1 to which was  
added the title of ,caesar in ,a4,d4    
#aci3 the name ,aelius belonged to      
,hadrian's family1 and ,aurelius was the
 name of ,antoninus ,pius4 ,when ,m4    
,antoninus became ,augustus1 he dropped 
the name of ,verus and took the name of 
,antoninus4 ,accordingly he is generally
 named ,m4 ,aurelius ,antoninus1 or     
simply ,m4 ,antoninus4  ,the youth was  
most carefully brought up4 ,he thanks   
the gods 7i4 #ag7 that he had good      
grandfathers1 good parents1 a good      
sister1 good teachers1 good associates1 
good kinsmen and friends1 nearly        
everything good4 ,he had the happy      
fortune to witness the example of his   
uncle and adoptive father ,antoninus    
,pius1 and he has recorded in his word  
7i4 #af2 vi4 #cj7 the virtues of the    
excellent man and prudent ruler4 ,like  
many young ,romans he tried his hand at 
poetry and studied rhetoric4 ,herodes   

,atticus and ,m4 ,cornelius ,fronto were
 his teachers in eloquence4 ,there are  
extant letters between ,fronto and      
,marcus1,a which show the great         
affection of the pupil for the master1  
and the master's great hopes of his     
industrious pupil4 ,m4 ,antoninus       
mentions ,fronto 7i4 #aa7 among those to
 whom he was indebted for his education4
      ,a ,m4 ,cornelii ,frontonis       
,reliquiae1 ,berlin1 #ahaf4 ,there are a
     few letters between ,fronto and    
,antoninus ,pius4  ,when he was eleven  
years old1 he assumed the dress of      
philosophers1 something plain and       
coarse1 became a hard student1 and lived
 a most laborious1 abstemious life1 even
 so far as to injure his health4        
,finally1 he abandoned poetry and       
rhetoric for philosophy1 and he attached
 himself to the sect of the ,stoics4    
,but he did not neglect the study of    
law1 which was a useful preparation for 
the high place which he was designed to 
fill4 ,his teacher was ,l4 ,volusianus  

,maecianus1 a distinguished jurist4 ,we 
must suppose that he learned the ,roman 
discipline of arms1 which was a         
necessary part of the education of a man
 who afterwards led his troops to battle
 against a warlike race4  ,antoninus has
 recorded in his first book the names of
 his teachers1 and the obligations which
 he owed to each of them4 ,the way in   
which he speaks of what he learned from 
them might seem to savor of vanity or   
self-praise1 if we look carelessly at   
the way in which he has expressed       
himself2 but if any one draws this      
conclusion1 he will be mistaken4        
,antoninus means to commemorate the     
merits of his several teachers1 what    
they taught1 and what a pupil might     
learn from them4 ,besides1 this book1   
like the eleven other books1 was for his
 own use2 and if we may trust the note  
at the end of the first book1 it was    
written during one of ,m4 ,antoninus'   
campaigns against the ,quadi1 at a time 
when the commemoration of the virtues of

 his illustrious teachers might remind  
him of their lessons and the practical  
uses which he might derive from them4   
,among his teachers of philosophy was   
,sextus of ,chaeroneia1 a grandson of   
,plutarch4 ,what he learned from this   
excellent man is told by himself 7i4    
#i74 ,his favorite teacher was ,q4      
,junius ,rusticus 7i4 #g71 a            
philosopher1 and also a man of practical
 good sense in public affairs4 ,rusticus
 was the adviser of ,antoninus after he 
became emperor4 ,young men who are      
destined for high places are not often  
fortunate in those who are about them1  
their companions and teachers2 and ,i do
 not know any example of a young prince 
having had an education which can be    
compared with that of ,m4 ,antoninus4   
,such a body of teachers distinguished  
by their acquirements and their         
character will hardly be collected      
again2 and as to the pupil1 we have not 
had one like him since4  ,hadrian died  
in ,july ,a4,d4 #ach1 and was succeeded 

by ,antoninus ,pius4 ,m4 ,antoninus     
married ,faustina1 his cousin1 the      
daughter of ,pius1 probably about ,a4,d4
 #adf1 for he had a daughter born in    
#adg4 ,he received from his adoptive    
father the title of ,caesar1 and was    
associated with him in the              
administration of the state4 ,the father
 and the adopted son lived together in  
perfect friendship and confidence4      
,antoninus was a dutiful son1 and the   
emperor ,pius loved and esteemed him4   
,antoninus ,pius died in ,march1 ,a4,d4 
#afa4 ,the ,senate1 it is said1 urged   
,m4 ,antoninus to take the sole         
administration of the empire1 but he    
associated with himself the other       
adopted son of ,pius1 ,l4 ,ceionius     
,commodus1 who is generally called ,l4  
,verus4 ,thus ,rome for the first time  
had two emperors4 ,verus was an indolent
 man of pleasure1 and unworthy of his   
station4 ,antoninus however bore with   
him1 and it is said ,verus had sense    
enough to pay to his colleague the      

respect due to his character4 ,a        
virtuous emperor and a loose partner    
lived together in peace1 and their      
alliance was strengthened by ,antoninus 
giving to ,verus for wife his daughter  
,lucilla4  ,the reign of ,antoninus was 
first troubled by a ,parthian war1 in   
which ,verus was sent to command2 but he
 did nothing1 and the success that was  
obtained by the ,romans in ,armenia and 
on the ,euphrates and ,tigris was due to
 his generals4 ,this ,parthian war ended
 in ,a4,d4 #afe4 ,aurelius and ,verus   
had a triumph 7,a4,d4 #aff7 for the     
victories in the ,east4 ,a pestilence   
followed1 which carried off great       
numbers in ,rome and ,italy1 and spread 
to the west of ,europe4  ,the north of  
,italy was also threatened by the rude  
people beyond the ,alps1 from the       
borders of ,gallia to the eastern side  
of the ,hadriatic4 ,these barbarians    
attempted to break into ,italy1 as the  
,germanic nations had attempted near    
three hundred years before2 and the rest

 of the life of ,antoninus1 with some   
intervals1 was employed in driving back 
the invaders4 ,in #afi ,verus suddenly  
died1 and ,antoninus administered the   
state alone4  ,during the ,german wars  
,antoninus resided for three years on   
the ,danube at ,carnuntum4 ,the         
,marcomanni were driven out of ,pannonia
 and almost destroyed in their retreat  
across the ,danube2 and in ,a4,d4 #agd  
the emperor gained a great victory over 
the ,quadi4  ,in ,a4,d4 #age1 ,avidius  
,cassius1 a brave and skilful ,roman    
commander who was at the head of the    
troops in ,asia1 revolted1 and declared 
himself ,augustus4 ,but ,cassius was    
assassinated by some of his officers1   
and so the rebellion came to an end4    
,antoninus showed his humanity by his   
treatment of the family and the         
partisans of ,cassius2 and his letter to
 the ,senate1 in which he recommends    
mercy1 is extant4 7,vulcatius1 ,avidius 
,cassius1 c4 #ab47  ,antoninus set out  
for the ,east on hearing of ,cassius'   

revolt4 ,though he appears to have      
returned to ,rome in ,a4,d4 #agd1 he    
went back to prosecute the war against  
the ,germans1 and it is probable that he
 marched direct to the ,east from the   
,german war4 ,his wife ,faustina1 who   
accompanied him into ,asia1 died        
suddenly at the foot of the ,taurus1 to 
the great grief of her husband4         
,capitolinus1 who has written the life  
of ,antoninus1 and also ,dion ,cassius1 
accuses the empress of scandalous       
infidelity to her husband1 and of       
abominable lewdness4 ,but ,capitolinus  
says that ,antoninus either knew it not 
or pretended not to know it4 ,nothing is
 so common as such malicious reports in 
all ages1 and the history of imperial   
,rome is full of them4 ,antoninus loved 
his wife1 and he says that she was      
obedient1 affectionate1 and simple4 ,the
 same scandal had been spread about     
,faustina's mother1 the wife of         
,antoninus ,pius1 and yet he too was    
perfectly satisfied with his wife4      

,antoninus ,pius says after her death1  
in a letter to ,fronto1 that he would   
rather have lived in exile with his wife
 than in his palace at ,rome without    
her4 ,there are not many men who would  
give their wives a better character than
 these two emperors4 ,capitolinus wrote 
in the time of ,diocletian4 ,he may have
 intended to tell the truth1 but he is a
 poor1 feeble biographer4 ,dion         
,cassius1 the most malignant of         
historians1 always reports1 and perhaps 
he believed1 any scandal against        
anybody4  ,antoninus continued his      
journey to ,syria and ,egypt1 and on his
 return to ,italy through ,athens he was
 initiated into the ,eleusinian         
mysteries4 ,it was the practice of the  
emperor to conform to the established   
rites of the age1 and to perform        
religious ceremonies with due solemnity4
 ,we cannot conclude from this that he  
was a superstitious man1 though we might
 perhaps do so if his book did not show 
that he was not4 ,but that is only one  

among many instances that a ruler's     
public acts do not always prove his real
 opinions4 ,a prudent governor will not 
roughly oppose even the superstitions of
 his people2 and though he may wish they
 were wiser1 he will know that he cannot
 make them so by offending their        
prejudices4  ,antoninus and his son     
,commodus entered ,rome in triumph1     
perhaps for some ,german victories1 on  
the #bc;d4 of ,december1 ,a4,d4 #agf4   
,in the following year ,commodus was    
associated with his father in the       
empire1 and took the name of ,augustus4 
,this year ,a4,d4 #agg is memorable in  
ecclesiastical history4 ,attalus and    
others were put to death at ,lyon for   
their adherence to the ,christian       
religion4 ,the evidence of this         
persecution is a letter preserved by    
,eusebius 7,e4,h4 ,v4 ,i2 printed in    
,routh's ,reliquiae ,sacrae1 vol4 i1    
with notes74 ,the letter is from the    
,christians of ,vienna and ,lugdunum in 
,gallia 7,vienna and ,lyon7 to their    

,christian brethren in ,asia and        
,phrygia2 and it is preserved perhaps   
nearly entire4 ,it contains a very      
particular description of the tortures  
inflicted on the ,christians in ,gallia1
 and it states that while the           
persecution was going on1 ,attalus1 a   
,christian and a ,roman citizen1 was    
loudly demanded by the populace and     
brought into the amphitheatre2 but the  
governor ordered him to be reserved1    
with the rest who were in prison1 until 
he had received instructions from the   
emperor4 ,many had been tortured before 
the governor thought of applying to     
,antoninus4 ,the imperial rescript1 says
 the letter1 was that the ,christians   
should be punished1 but if they would   
deny their faith1 they must be released4
 ,on this the work began again4 ,the    
,christians who were ,roman citizens    
were beheaded2 the rest were exposed to 
the wild beasts in the amphitheatre4    
,some modern writers on ecclesiastical  
history1 when they use this letter1 say 

nothing of the wonderful stories of the 
martyrs' sufferings4 ,sanctus1 as the   
letter says1 was burnt with plates of   
hot iron till his body was one sore and 
had lost all human form2 but on being   
put to the rack he recovered his former 
appearance under the torture1 which was 
thus a cure instead of a punishment4 ,he
 was afterwards torn by beasts1 and     
placed on an iron chair and roasted4 ,he
 died at last4  ,the letter is one piece
 of evidence4 ,the writer1 whoever he   
was that wrote in the name of the       
,gallic ,christians1 is our evidence    
both for the ordinary and the           
extraordinary circumstances of the      
story1 and we cannot accept his evidence
 for one part and reject the other4 ,we 
often receive small evidence as a proof 
of a thing we believe to be within the  
limits of probability or possibility1   
and we reject exactly the same evidence1
 when the thing to which it refers      
appears very improbable or impossible4  
,but this is a false method of inquiry1 

though it is followed by some modern    
writers1 who select what they like from 
a story and reject the rest of the      
evidence2 or if they do not reject it1  
they dishonestly suppress it4 ,a man can
 only act consistently by accepting all 
this letter or rejecting it all1 and we 
cannot blame him for either4 ,but he who
 rejects it may still admit that such a 
letter may be founded on real facts2 and
 he would make this admission as the    
most probable way of accounting for the 
existence of the letter2 but if1 as he  
would suppose1 the writer has stated    
some things falsely1 he cannot tell what
 part of his story is worthy of credit4 
,the war on the northern frontier       
appears to have been uninterrupted      
during the visit of ,antoninus to the   
,east1 and on his return the emperor    
again left ,rome to oppose the          
barbarians4 ,the ,germanic people were  
defeated in a great battle ,a4,d4 #agi4 
,during this campaign the emperor was   
seized with some contagious malady1 of  

which he died in the camp at ,sirmium   
7,mitrovitz71 on the ,save1 in ,lower   
,pannonia1 but at ,vindebona 7,vienna71 
according to other authorities1 on the  
#agth of ,march1 ,a4,d4 #ahj1 in the    
fifty-ninth year of his age4 ,his son   
,commodus was with him4 ,the body1 or   
the ashes probably1 of the emperor were 
carried to ,rome1 and he received the   
honor of deification4 ,those who could  
afford it had his statue or bust2 and   
when ,capitolinus wrote1 many people    
still had statues of ,antoninus among   
the ,dei ,penates or household deities4 
,he was in a manner made a saint4       
,commodus erected to the memory of his  
father the ,antonine column which is now
 in the ,piazza ,colonna at ,rome4 ,the 
bassi rilievi which are placed in a     
spiral line round the shaft commemorate 
the victories of ,antoninus over the    
,marcomanni and the ,quadi1 and the     
miraculous shower of rain which         
refreshed the ,roman soldiers and       
discomfited their enemies4 ,the statue  

of ,antoninus was placed on the capital 
of the column1 but it was removed at    
some time unknown1 and a bronze statue  
of ,st4 ,paul was put in the place by   
,pope ,sixtus the fifth4  ,the          
historical evidence for the times of    
,antoninus is very defective1 and some  
of that which remains is not credible4  
,the most curious is the story about the
 miracle which happened in ,a4,d4 #agd1 
during the war with the ,quadi4 ,the    
,roman army was in danger of perishing  
by thirst1 but a sudden storm drenched  
them with rain1 while it discharged fire
 and hail on their enemies1 and the     
,romans gained a great victory4 ,all the
 authorities which speak of the battle  
speak also of the miracle4 ,the ,gentile
 writers assign it to their gods1 and   
the ,christians to the intercession of  
the ,christian legion in the emperor's  
army4 ,to confirm the ,christian        
statement it is added that the emperor  
gave the title of ,thundering to this   
legion2 but ,dacier and others1 who     

maintain the ,christian report of the   
miracle1 admit that this title of       
,thundering or ,lightning was not given 
to this legion because the ,quadi were  
struck with lightning1 but because there
 was a figure of lightning on their     
shields1 and that this title of the     
legion existed in the time of ,augustus4
  ,scaliger also had observed that the  
legion was called ,thundering 7,greek3  
keraunobolos1 or ,greek3 keraunophoros7 
before the reign of ,antoninus4 ,we     
learn this from ,dion ,cassius 7,lib4   
#ee1 c4 #bc1 and the note of ,reimarus71
 who enumerates all the legions of      
,augustus' time4 ,the name ,thundering  
of ,lightning also occurs on an         
inscription of the reign of ,trajan1    
which was found at ,trieste4 ,eusebius  
7v4 #e71 when he relates the miracle1   
quotes ,apolinarius1 bishop of          
,hierapolis1 as authority for this name 
being given to the legion ,melitene by  
the emperor in consequence of the       
success which he obtained through their 

prayers2 from which we may estimate the 
value of ,apolinarius' testimony4       
,eusebius does not say in what book of  
,apolinarius the statement occurs4 ,dion
 says that the ,thundering legion was   
stationed in ,cappadocia in the time of 
,augustus4 ,valesius also observes that 
in the ,notitia of the ,imperium        
,romanum there is mentioned under the   
commander of ,armenia the ,praefectura  
of the twelfth legion named ,thundering 
,melitene2 and this position in ,armenia
 will agree with what ,dion says of its 
position in ,cappadocia4 ,accordingly   
,valesius concludes that ,melitene was  
not the name of the legion1 but of the  
town in which it was stationed4         
,melitene was also the name of the      
district in which this town was         
situated4 ,the legions did not1 he says1
 take their name from the place where   
they were on duty1 but from the country 
in which they were raised1 and therefore
 what ,eusebius says about the ,melitene
 does not seem probable to him4 ,yet    

,valesius1 on the authority of          
,apolinarius and ,tertullian1 believed  
that the miracle was worked through the 
prayers of the ,christian soldiers in   
the emperor's army4 ,rufinus does not   
give the name of ,melitene to this      
legion1 says ,valesius1 and probably he 
purposely omitted it1 because he knew   
that ,melitene was the name of a town in
 ,armenia ,minor1 where the legion was  
stationed in his time4  ,the emperor1 it
 is said1 made a report of his victory  
to the ,senate1 which we may believe1   
for such was the practice2 but we do not
 know what he said in his letter1 for it
 is not extant4 ,dacier assumes that the
 emperor's letter was purposely         
destroyed by the ,senate or the enemies 
of ,christianity1 that so honorable a   
testimony to the ,christians and their  
religion might not be perpetuated4 ,the 
critic has however not seen that he     
contradicts himself when he tells us the
 purport of the letter1 for he says that
 it was destroyed1 and even ,eusebius   

could not find it4 ,but there does exist
 a letter in ,greek addressed by        
,antoninus to the ,roman people and the 
sacred ,senate after this memorable     
victory4 ,it is sometimes printed after 
,justin's first ,apology1 but it is     
totally unconnected with the apologies4 
,this letter is one of the most stupid  
forgeries of the many which exist1 and  
it cannot be possibly founded even on   
the genuine report of ,antoninus to the 
,senate4 ,if it were genuine1 it would  
free the emperor from the charge of     
persecuting men because they were       
,christians1 for he says in this false  
letter that if a man accuse another only
 of being a ,christian1 and the accused 
confess1 and there is nothing else      
against him1 he must be set free2 with  
this monstrous addition1 made by a man  
inconceivably ignorant1 that the        
informer must be burnt alive4,a      ,a 
,eusebius 7v4 #e7 quotes ,tertullian's  
,apology to the ,roman     ,senate in   
confirmation of the story4 ,tertullian1 

he says1     writes that letters of the 
emperor were extant1 in which he        
declares that his army was saved by the 
prayers of the     ,christians2 and that
 he threatened to punish with death     
those     who ventured to accuse us4 ,it
 is possible that the forged     letter 
which is now extant may be one of those 
which ,tertullian     had seen1 for he  
uses the plural number1 letters4 ,a     
great     deal has been written about   
this miracle of the ,thundering         
,legion1 and more than is worth reading4
 ,there is a dissertation     on this   
supposed miracle in ,moyle's ,works1    
,london1 #agbf4  ,during the time of    
,antoninus ,pius and ,marcus ,antoninus 
there appeared the first ,apology of    
,justinus1 and under ,m4 ,antoninus the 
,oration of ,tatian against the ,greeks1
 which was a fierce attack on the       
established religions2 the address of   
,athenagoras to ,m4 ,antoninus on behalf
 of the ,christians1 and the ,apology of
 ,melito1 bishop of ,sardes1 also       

addressed to the emperor1 and that of   
,apolinarius4 ,the first ,apology of    
,justinus is addressed to ,t4 ,antoninus
 ,pius and his two adopted sons1 ,m4    
,antoninus and ,l4 ,verus2 but we do not
 know whether they read it4,a ,the      
second ,apology of ,justinus is entitled
 to the ,roman ,senate2 but this        
superscription is from some copyist4 ,in
 the first chapter ,justinus addresses  
the ,romans4 ,in the second chapter he  
speaks of an affair that had recently   
happened in the time of ,m4 ,antoninus  
and ,l14 ,verus1 as it seems2 and he    
also directly addresses the emperor1    
saying of a certain woman1 she addressed
 a petition to thee1 the emperor1 and   
thou didst grant the petition4 ,in other
 passages the writer addresses the two  
emperors1 from which we must conclude   
that the ,apology was directed to them4 
,eusebius 7,e4,h4 iv4 #ah7 states that  
the second ,apology was addressed to the
 successor of ,antoninus ,pius1 and he  
names him ,antoninus ,verus1 meaning ,m4

 ,antoninus4 ,in one passage of this    
second ,apology 7c4 #h71 ,justinus1 or  
the writer1 whoever he may be1 says that
 even men who followed the ,stoic       
doctrines1 when they ordered their lives
 according to ethical reason1 were hated
 and murdered1 such as ,heraclitus1     
,musonius in his own times1 and others2 
for all those who in any way labored to 
live according to reason and avoided    
wickedness were always hated2 and this  
was the effect of the work of daemons4  
,a ,orosius1 vii4 #ad1 says that        
,justinus the philosopher     presented 
to ,antonius ,pius his work in defence  
of the ,christian     religion1 and made
 him merciful to the ,christians4       
,justinus himself is said to have been  
put to death at ,rome1 because he       
refused to sacrifice to the gods4 ,it   
cannot have been in the reign of        
,hadrian1 as one authority states2 nor  
in the time of ,antoninus ,pius1 if the 
second ,apology was written in the time 
of ,m4 ,antoninus2 and there is evidence

 that this event took place under ,m4   
,antoninus and ,l4 ,verus1 when         
,rusticus was praefect of the city4,a   
,a ,see the ,martyrium ,sanctorum       
,justini1 c41 in the works of           
,justinus1 ed4 ,otto1 vol4 ii4 #eei4    
,junius ,rusticus ,praefectus     ,urbi 
erat sub imperatoribus ,m4 ,aurelio et  
,l4 ,vero1 id quod     liquet ex        
,themistii ,orat4 xxxiv ,dindorf4 p4    
#dea1 et ex quodam     illorum          
rescripto1 ,dig4 #di4 #a4 ,i1  #b       
7,otto74 ,the rescript     contains the 
words ,junium ,rusticum amicum nostrum  
,praefectum     ,urbi4 ,the ,martyrium  
of ,justinus and others is written in   
,greek4 ,it begins1 ,in the time of the 
wicked defenders of     idolatry impious
 edicts were published against the pious
     ,christians both in cities and     
country places1 for the purpose     of  
compelling them to make offerings to    
vain idols4 ,accordingly     the holy   
men 7,justinus1 ,chariton1 a woman      
,charito1 ,paeon1     ,liberianus1 and  

others7 were brought before ,rusticus1  
the     praefect of ,rome4      ,the    
,martyrium gives the examination of the 
accused by ,rusticus4     ,all of them  
professed to be ,christians4 ,justinus  
was asked if     he expected to ascend  
into heaven and to receive a reward for 
his sufferings1 if he was condemned to  
death4 ,he answered that     he did not 
expect3 he was certain of it4 ,finally1 
the test of     obedience was proposed  
to the prisoners2 they were required to 
sacrifice to the gods4 ,all refused1 and
 ,rusticus pronounced the     sentence1 
which was that those who refused to     
sacrifice to the     gods and obey the  
emperor's order should be whipped and   
beheaded according to the law4 ,the     
martyrs were then led to the     usual  
place of execution and beheaded4 ,some  
of the faithful     secretly carried off
 the bodies and deposited them in a fit 
place4  ,the persecution in which       
,polycarp suffered at ,smyrna belongs to
 the time of ,m4 ,antoninus4 ,the       

evidence for it is the letter of the    
church of ,smyrna to the churches of    
,philomelium and the other ,christian   
churches1 and it is preserved by        
,eusebius 7,e4,h4 iv4 #ae74 ,but the    
critics do not agree about the time of  
,polycarp's death1 differing in the two 
extremes to the amount of twelve years4 
,the circumstances of ,polycarp's       
martyrdom were accompanied by miracles1 
one of which ,eusebius 7iv4 #ae7 has    
omitted1 but it appears in the oldest   
,latin version of the letter1 which     
,usher published1 and it is supposed    
that this version was made not long     
after the time of ,eusebius4 ,the notice
 at the end of the letter states that it
 was transcribed by ,caius from the copy
 of ,irenaeus1 the disciple of          
,polycarp1 then transcribed by ,socrates
 at ,corinth2 after which ,i ,pionius   
again wrote it out from the copy above  
mentioned1 having searched it out by the
 revelation of ,polycarp1 who directed  
me to it1 c4 ,the story of ,polycarp's  

martyrdom is embellished with miraculous
 circumstances which some modern writers
 on ecclesiastical history take the     
liberty of omitting4,a      ,a ,conyers 
,middleton1 ,an ,inquiry into the       
,miraculous ,powers1     c4 p4 #abf4    
,middleton says that ,eusebius omitted  
to mention the     dove1 which flew out 
of ,polycarp's body1 and ,dodwell and   
,archbishop ,wake have done the same4   
,wake says1 ,i am so little     a friend
 to such miracles that ,i thought it    
better with     ,eusebius to omit that  
circumstance than to mention it from    
,bp4     ,usher's ,manuscript1 which    
manuscript however1 says ,middleton1    
he afterwards declares to be so well    
attested that we need not     any       
further assurance of the truth of it4   
,in order to form a proper notion of the
 condition of the ,christians under ,m4 
,antoninus we must go back to ,trajan's 
time4 ,when the younger ,pliny was      
governor of ,bithynia1 the ,christians  
were numerous in those parts1 and the   

worshipers of the old religion were     
falling off4 ,the temples were deserted1
 the festivals neglected1 and there were
 no purchasers of victims for sacrifice4
 ,those who were interested in the      
maintenance of the old religion thus    
found that their profits were in danger4
 ,christians of both sexes and all ages 
were brought before the governor who did
 not know what to do with them4 ,he     
could come to no other conclusion than  
this1 that those who confessed to be    
,christians and persevered in their     
religion ought to be punished2 if for   
nothing else1 for their invincible      
obstinancy4 ,he found no crimes proved  
against the ,christians1 and he could   
only characterize their religion as a   
depraved and extravagant superstition1  
which might be stopped if the people    
were allowed the opportunity of         
recanting4 ,pliny wrote this in a letter
 to ,trajan 7,plinius1 ,ep4 x4 #ig74 ,he
 asked for the emperor's directions1    
because he did not know what to do4 ,he 

remarks that he had never been engaged  
in judicial inquiries about the         
,christians1 and that accordingly he did
 not know what to inquire about1 or how 
far to inquire and punish4 ,this proves 
that it was not a new thing to examine  
into a man's profession of ,christianity
 and to punish him for it4,a      ,a    
,orosius 7vii4 #ab7 speaks of ,trajan's 
persecution of the     ,christians1 and 
of ,pliny's application to him having   
led the     emperor to mitigate his     
severity4 ,the punishment by the ,mosaic
     law for those who attempted to     
seduce the ,jews to follow new     gods 
was death4 ,if a man was secretly       
enticed to such new     worship1 he must
 kill the seducer1 even if the seducer  
were     brother1 son1 daughter1 wife1  
or friend4 7,deut4 xiii47  ,trajan's    
rescript is extant4 ,he approved of the 
governor's judgment in the matter1 but  
he said that no search must be made     
after the ,christians2 if a man was     
charged with the new religion and       

convicted1 he must not be punished if he
 affirmed that he was not a ,christian1 
and confirmed his denial by showing his 
reverence to the heathen gods4 ,he added
 that no notice must be taken of        
anonymous informations1 for such things 
were of bad example4 ,trajan was a mild 
and sensible man2 and both motives of   
mercy and policy probably also induced  
him to take as little notice of the     
,christians as he could1 to let them    
live in quiet if it were possible4      
,trajan's rescript is the first         
legislative act of the head of the      
,roman state with reference to          
,christianity1 which is known to us4 ,it
 does not appear that the ,christians   
were further disturbed under his reign4 
,the martyrdom of ,ignatius by the order
 of ,trajan himself is not universally  
admitted to be an historical fact4,a    
,a ,the ,martyrium ,ignatii1 first      
published in ,latin by     ,archbishop  
,usher1 is the chief evidence for the   
circumstances     of ,ignatius' death4  

,in the time of ,hadrian it was no      
longer possible for the ,roman          
government to overlook the great        
increase of the ,christians and the     
hostility of the common sort to them4   
,if the governors in the provinces were 
willing to let them alone1 they could   
not resist the fanaticism of the heathen
 community1 who looked on the           
,christians as atheists4 ,the ,jews too1
 who were settled all over the ,roman   
,empire1 were as hostile to the         
,christians as the ,gentiles were4,a    
,with the time of ,hadrian begin the    
,christian ,apologies1 which show       
plainly what the popular feeling towards
 the ,christians then was4 ,a rescript  
of ,hadrian to ,minucius ,fundanus1 the 
,proconsul of ,asia1 which stands at the
 end of ,justin's first ,apology1,b     
instructs the governor that innocent    
people must not be troubled1 and false  
accusers must not be allowed to extort  
money from them2 the charges against the
 ,christians must be made in due form1  

and no attention must be paid to popular
 clamors2 when ,christians were         
regularly prosecuted and convicted of   
illegal acts1 they must be punished     
according to their deserts2 and false   
accusers also must be punished4         
,antoninus ,pius is said to have        
published rescripts to the same effect4 
,the terms of ,hadrian's rescript seem  
very favorable to the ,christians2 but  
if we understand it in this sense1 that 
they were only to be punished like other
 people for illegal acts1 it would have 
had no meaning1 for that could have been
 done without asking the emperor's      
advice4 ,the real purpose of the        
rescript is that ,christians must be    
punished if they persisted in their     
belief1 and would not prove their       
renunciation of it by acknowledging the 
heathen religion4 ,this was ,trajan's   
rule1 and we have no reason for         
supposing that ,hadrian granted more to 
the ,christians than ,trajan did4 ,there
 is also printed at the end of ,justin's

 first ,apology a rescript of ,antoninus
 ,pius to the ,commune of 7,greek3 to   
koinon ts ,asias71 and it is also in    
,eusebius 7,e4,h4 iv4 #ac74 ,the date of
 the rescript is the third consulship of
 ,antoninus ,pius4,c ,the rescript      
declares that the ,christians--for they 
are meant1 though the name ,christians  
does not occur in the rescript--were not
 to be disturbed unless they were       
attempting something against the ,roman 
rule2 and no man was to be punished     
simply for being a ,christian4 ,but this
 rescript is spurious4 ,any man         
moderately acquainted with ,roman       
history will see by the style and tenor 
that it is a clumsy forgery4      ,a ,we
 have the evidence of ,justinus 7ad     
,diognetum1 c4 #e7 to     this effect3  
,the ,christians are attacked by the    
,jews as if     they were men of a      
different race1 and are persecuted by   
the     ,greeks2 and those who hate them
 cannot give the reason of their        
enmity4      ,b ,and in ,eusebius       

7,e4,h4 iv4 #h1 #i74 ,orosius 7vii4 #ac7
 says     that ,hadrian sent this       
rescript to ,minucius ,fundanus1        
proconsul     of ,asia after being      
instructed in books written on the      
,christian religion by ,quadratus1 a    
disciple of the ,apostles1     and      
,aristides1 an ,athenian1 an honest and 
wise man1 and ,serenus     ,granius4 ,in
 the ,greek text of ,hadrian's rescript 
there     is mentioned ,serenius        
,granianus1 the predecessor of ,minucius
     ,fundanus in the government of     
,asia4      ,this rescript of ,hadrian  
has clearly been added to the ,apology  
by some editor4 ,the ,apology ends with 
the words3 ,greek3 ho     philon t ,oe1 
touto genesth      ,c ,eusebius 7,e4,h4 
iv4 #ab71 after giving the beginning of 
,justinus' first ,apology1 which        
contains the address to ,t4             
,antoninus and his two adopted sons1    
adds3 ,the same emperor     being       
addressed by other brethren in ,asia1   
honored the ,commune     of ,asia with  

the following rescript4 ,this rescript1 
which is     in the next chapter of     
,eusebius 7,e4,h4 iv4 #ac7 is in the    
sole     name of ,caesar ,marcus        
,aurelius ,antoninus ,augustus          
,armenius1     though ,eusebius had just
 before said that he was going to give  
us a rescript of ,antoninus ,pius4      
,there are some material     variations 
between the two copies of the rescript  
besides the     difference in the title1
 which difference makes it impossible   
to say whether the forger intended to   
assign this rescript to     ,pius or to 
,m4 ,antoninus4      ,the author of the 
,alexandrine ,chronicum says that       
,marcus1 being     moved by the         
entreaties of ,melito and other heads of
 the     church1 wrote an ,epistle to   
the ,commune of ,asia in which he       
forbade the ,christians to be troubled  
on account of their     religion4       
,valesius supposes this to be the letter
 or rescript     which is contained in  
,eusebius 7iv4 #ac71 and to be the      

answer     to the ,apology of ,melito1  
of which ,i shall soon give the         
substance4 ,but ,marcus certainly did   
not write this letter which     is in   
,eusebius1 and we know not what answer  
he made to ,melito4  ,in the time of ,m4
 ,antoninus the opposition between the  
old and the new belief was still        
stronger1 and the adherents of the      
heathen religion urged those in         
authority to a more regular resistance  
to the invasions of the ,christian      
faith4 ,melito in his ,apology to ,m4   
,antoninus represents the ,christians of
 ,asia as persecuted under new imperial 
orders4 ,shameless informers1 he says1  
men who were greedy after the property  
of others1 used these orders as a means 
of robbing those who were doing no harm4
 ,he doubts if a just emperor could have
 ordered anything so unjust2 and if the 
last order was really not from the      
emperor1 the ,christians entreat him not
 to give them up to their enemies4,a ,we
 conclude from this that there were at  

least imperial rescripts or             
constitutions of ,m4 ,antoninus which   
were made the foundation of these       
persecutions4 ,the fact of being a      
,christian was now a crime and punished1
 unless the accused denied their        
religion4 ,then come the persecutions at
 ,smyrna1 which some modern critics     
place in ,a4,d4 #afg1 ten years before  
the persecution of ,lyon4 ,the governors
 of the provinces under ,m4 ,antoninus  
might have found enough even in         
,trajan's rescript to warrant them in   
punishing ,christians1 and the          
fanaticism of the people would drive    
them to persecution1 even if they were  
unwilling4 ,but besides the fact of the 
,christians rejecting all the heathen   
ceremonies1 we must not forget that they
 plainly maintain that all the heathen  
religions were false4 ,the ,christians  
thus declared war against the heathen   
rites1 and it is hardly necessary to    
observe that this was a declaration of  
hostility against the ,roman government1

 which tolerated all the various forms  
of superstition that existed in the     
empire1 and could not consistently      
tolerate another religion1 which        
declared that all the rest were false   
and all the splendid ceremonies of the  
empire only a worship of devils4      ,a
 ,eusebius1 iv4 #bf2 and ,routh's       
,reliquiae ,sacrae1 vol4 ,i1 and     the
 notes4 ,the interpretation of this     
,fragment is not easy4     ,mosheim     
misunderstood one passage so far as to  
affirm that     ,marcus promised rewards
 to those who denounced the ,christians2
     an interpretation which is entirely
 false4 ,melito calls the     ,christian
 religion our philosophy1 which began   
among     barbarians 7the ,jews71 and   
flourished among the ,roman subjects    
in the time of ,augustus1 to the great  
advantage of the empire1     for from   
that time the power of the ,romans grew 
great and     glorious4 ,he says that   
the emperor has and will have as the    
successor to ,augustus' power the good  

wishes of men1 if he will     protect   
that philosophy which grew up with the  
empire and began     with ,augustus1    
which philosophy the predecessors of    
,antoninus     honored in addition to   
the other religions4 ,he further says   
that the ,christian religion had        
suffered no harm since the time     of  
,augustus1 but on the contrary had      
enjoyed all honor and     respect that  
any man could desire4 ,nero and         
,domitian1 he says1     were alone      
persuaded by some malicious men to      
calumniate the     ,christian religion1 
and this was the origin of the false    
charges against the ,christians4 ,but   
this was corrected by the     emperors  
who immediately preceded ,antoninus1 who
 often by their     rescripts reproved  
those who attempted to trouble the      
,christians4 ,hadrian1 ,antoninus'      
grandfather1 wrote to many1 and         
among them to ,fundanus1 the governor of
 ,asia4 ,antoninus ,pius1     when      
,marcus was associated with him in the  

empire1 wrote to the     cities that    
they must not trouble the ,christians2  
among others1     to the people of      
,larissa1 ,thessalonica1 the ,athenians1
 and all     the ,greeks4 ,melito       
concluded thus3 ,we are persuaded that  
thou     who hast about these things the
 same mind that they had1 nay     rather
 one much more humane and philosophical1
 wilt do all that     we ask            
thee4--,this ,apology was written after 
,a4,d4 #afi1 the     year in which      
,verus died1 for it speaks of ,marcus   
only and his     son ,commodus4         
,according to ,melito's testimony1      
,christians had     only been punished  
for their religion in the time of ,nero 
and     ,domitian1 and the persecutions 
began again in the time of ,m4          
,antoninus1 and were founded on his     
orders1 which were abused1     as he    
seems to mean4 ,he distinctly affirms   
that the race of     the godly is now   
persecuted and harassed by fresh        
imperial     orders in ,asia1 a thing   

which had never happened before4 ,but   
we know that all this is not true1 and  
that ,christians had been     punished  
in ,trajan's time4  ,if we had a true   
ecclesiastical history1 we should know  
how the ,roman emperors attempted to    
check the new religion2 how they        
enforced their principle of finally     
punishing ,christians1 simply as        
,christians1 which ,justin in his       
,apology affirms that they did1 and ,i  
have no doubt that he tells the truth2  
how far popular clamor and riots went in
 this matter1 and how far many fanatical
 and ignorant ,christians--for there    
were many such--contributed to excite   
the fanaticism on the other side and to 
embitter the quarrel between the ,roman 
government and the new religion4 ,our   
extant ecclesiastical histories are     
manifestly falsified1 and what truth    
they contain is grossly exaggerated2 but
 the fact is certain that in the time of
 ,m4 ,antoninus the heathen populations 
were in open hostility to the           

,christians1 and that under ,antoninus' 
rule men were put to death because they 
were ,christians4 ,eusebius1 in the     
preface to his fifth book1 remarks that 
in the seventeenth year of ,antoninus'  
reign1 in some parts of the world1 the  
persecution of the ,christians became   
more violent1 and that it proceeded from
 the populace in the cities2 and he     
adds1 in his usual style of             
exaggeration1 that we may infer from    
what took place in a single nation that 
myriads of martyrs were made in the     
habitable earth4 ,the nation which he   
alludes to is ,gallia2 and he then      
proceeds to give the letter of the      
churches of ,vienna and ,lugdunum4 ,it  
is probable that he has assiged the true
 cause of the persecutions1 the         
fanaticism of the populace1 and that    
both governors and emperor had a great  
deal of trouble with these disturbances4
 ,how far ,marcus was cognizant of these
 cruel proceedings we do not know1 for  
the historical records of his reign are 

very defective4 ,he did not make the    
rule against the ,christians1 for       
,trajan did that2 and if we admit that  
he would have been willing to let the   
,christians alone1 we cannot affirm that
 it was in his power1 for it would be a 
great mistake to suppose that ,antoninus
 had the unlimited authority which some 
modern sovereigns have had4 ,his power  
was limited by certain constitutional   
forms1 by the ,senate1 and by the       
precedents of his predecessors4 ,we     
cannot admit that such a man was an     
active persecutor1 for there is no      
evidence that he was1,a though it is    
certain that he had no good opinion of  
the ,christians1 as appears from his own
 words4,b ,but he knew nothing of them  
except their hostility to the ,roman    
religion1 and he probably thought that  
they were dangerous to the state1       
notwithstanding the professions1 false  
or true1 of some of the ,apologists4 ,so
 much ,i have said1 because it would be 
unfair not to state all that can be     

urged against a man whom his            
contemporaries and subsequent ages      
venerated as a model of virtue and      
benevolence4 ,if ,i admitted the        
genuineness of some documents1 he would 
be altogether clear from the charge of  
even allowing any persecutions2 but as  
,i seek the truth and am sure that they 
are false1 ,i leave him to bear whatever
 blame is his due4,c ,i add that it is  
quite certain that ,antoninus did not   
derive any of his ethical principles    
from a religion of which he knew        
nothing4,d      ,a ,except that of      
,orosius 7vii4 #ae71 who says that      
during the     ,parthian war there were 
grievous persecutions of the ,christians
     in ,asia and ,gallia under the     
orders of ,marcus 7praecepto ejus71     
and many were crowned with the martyrdom
 of saints4      ,b ,see xi4 #c4 ,the   
emperor probably speaks of such fanatics
 as     ,clemens 7quoted by ,gataker on 
this passage7 mentions4 ,the            
rational ,christians admitted no        

fellowship with them4 ,some of     these
 heretics1 says ,clemens1 show their    
impiety and     cowardice by loving     
their lives1 saying that the knowledge  
of     the really existing ,god is true 
testimony 7martyrdom71 but that     a   
man is a self-murderer who bears witness
 by his death4 ,we     also blame those 
who rush to death2 for there are some1  
not of     us1 but only bearing the same
 name1 who give themselves up4 ,we      
say of them that they die without being 
martyrs1 even if they     are publicly  
punished2 and they give themselves up to
 a death     which avails nothing1 as   
the ,indian ,gymnosophists give         
themselves up foolishly to fire4 ,cave1 
in his primitive     ,christianity 7ii4 
c4 #g71 says of the ,christians3 ,they  
did     flock to the place of torment   
faster than droves of beasts that       
are driven to the shambles4 ,they even  
longed to be in the arms     of         
suffering4 ,ignatius1 though then in his
 journey to ,rome in     order to his   

execution1 yet by the way as he went    
could not but     vent his passionate   
desire of it ',oh that ,i might come to 
those     wild beasts that are prepared 
for me2 ,i heartily wish that ,i     may
 presently meet with them2 ,i would     
invite and encourage them     speedily  
to devour me1 and not be afraid to set  
upon me as they     have been to others2
 nay1 should they refuse it1 ,i would   
even     force them to it2' and more to 
the same purpose from ,eusebius4        
,cave1 an honest and good man1 says all 
this in praise of the     ,christians2  
but ,i think that he mistook the matter4
 ,we admire a     man who holds to his  
principles even to death2 but these     
fanatical ,christians are the           
,gymnosophists whom ,clemens treats     
with disdain4      ,c ,dr4 ,f4,c4 ,baur1
 in his work entitled ,das ,christenthum
 und     die ,christliche ,kirche der   
drei ersten ,jahrhunderte1 c41 has      
examined this question with great good  
sense and fairness1 and     ,i believe  

he has stated the truth as near as our  
authorities     enable us to reach it4  
,d ,in the ,digest1 #dh1 #ai1 #cj1 there
 is the following excerpt     from      
,modestinus3 ,si quis aliquid fecerit1  
quo leves hominum     animi             
superstitione numinis terrerentur1 divus
 ,marcus hujusmodi     homines in       
insulam relegari rescripsit4  ,there is 
no doubt that the ,emperor's            
,reflections--or his ,meditations1 as   
they are generally named--is a genuine  
work4 ,in the first book he speaks of   
himself1 his family1 and his teachers2  
and in other books he mentions himself4 
,suidas 7v4,greek3 ,markos7 notices a   
work of ,antoninus in twelve books1     
which he names the conduct of his own   
life2 and he cites the book under       
several words in his ,dictionary1 giving
 the emperor's name1 but not the title  
of the work4 ,there are also passages   
cited by ,suidas from ,antoninus without
 mention of the emperor's name4 ,the    
true title of the work is unknown4      

,xylander1 who published the first      
edition of this book 7,zrich1 #aeeh1    
#hvo1 with a ,latin version71 used a    
manuscript which contained the twelve   
books1 but it is not known where the    
manuscript is now4 ,the only other      
complete manuscript which is known to   
exist is in the ,vatican library1 but it
 has no title and no inscriptions of the
 several books3 the eleventh only has   
the inscription1 ,greek3 ,markou        
autokratoros marked with an asterisk4   
,the other ,vatican manuscripts and the 
three ,florentine contain only excerpts 
from the emperor's book4 ,all the titles
 of the excerpts nearly agree with that 
which ,xylander prefixed to his edition1
 ,greek3 ,markou ,antninou ,autokratoros
 tn eis heauton biblia ib4 ,this title  
has been used by all subsequent editors4
 ,we cannot tell whether ,antoninus     
divided his work into books or somebody 
else did it4 ,if the inscriptions at the
 end of the first and second books are  
genuine1 he may have made the division  

himself4  ,it is plain that the emperor 
wrote down his thoughts or reflections  
as the occasions arose2 and since they  
were intended for his own use1 it is no 
improbable conjecture that he left a    
complete copy behind him written with   
his own hand2 for it is not likely that 
so diligent a man would use the labor of
 a transcriber for such a purpose1 and  
expose his most secret thoughts to any  
other eye4 ,he may have also intended   
the book for his son ,commodus1 who     
however had no taste for his father's   
philosophy4 ,some careful hand preserved
 the precious volume2 and a work by     
,antoninus is mentioned by other late   
writers besides ,suidas4  ,many critics 
have labored on the text of ,antoninus4 
,the most complete edition is that by   
,thomas ,gataker1 #afeb1 #dto4 ,the     
second edition of ,gataker was          
superintended by ,george ,stanhope1     
#afig1 #dto4 ,there is also an edition  
of #agjd4 ,gataker made and suggested   
many good corrections1 and he also made 

a new ,latin version1 which is not a    
very good specimen of ,latin1 but it    
generally expresses the sense of the    
original1 and often better than some of 
the more recent translations4 ,he added 
in the margin opposite to each paragraph
 references to the other parallel       
passages2 and he wrote a commentary1 one
 of the most complete that has been     
written on any ancient author4 ,this    
commentary contains the editor's        
exposition of the more difficult        
passages1 and quotations from all the   
,greek and ,roman writers for the       
illustration of the text4 ,it is a      
wonderful monument of learning and      
labor1 and certainly no ,englishman has 
yet done anything like it4 ,at the end  
of his preface the editor says that he  
wrote it at ,rotherhithe near ,london1  
in a severe winter1 when he was in the  
seventy-eighth year of his age1         
#afea--;a time when ,milton1 ,selden1   
and other great men of the ,commonwealth
 time were living2 and the great ,french

 scholar ,saumaise 7,salmasius71 with   
whom ,gataker corresponded and received 
help from him for his edition of        
,antoninus4 ,the ,greek test has also   
been edited by ,j4 ,m4 ,schultz1        
,leipzig1 #ahjb1 #hvo2 and by the       
learned ,greek ,adamantinus ,corais1    
,paris1 #ahaf1 #hvo4 ,the text of       
,schultz was republished by ,tauchnitz1 
#ahba4  ,there are ,english1 ,german1   
,french1 ,italian1 and ,spanish         
translations of ,m4 ,antoninus1 and     
there may be others4 ,i have not seen   
all the ,english translations4 ,there is
 one by ,jeremy ,collier1 #agjb1 #hvo1 a
 most coarse and vulgar copy of the     
original4 ,the latest ,french           
translation by ,alexis ,pierron in the  
collection of ,charpentier is better    
than ,dacier's1 which has been honored  
with an ,italian version 7,udine1       
#aggb74 ,there is an ,italian version   
7#afge71 which ,i have not seen4 ,it is 
by a cardinal4 ,a man illustrious in the
 church1 the ,cardinal ,francis         

,barberini the elder1 nephew of ,pope   
,urban ,,viii41 occupied the last years 
of his life in translating into his     
native language the thoughts of the     
,roman emperor1 in order to diffuse     
among the faithful the fertilizing and  
vivifying seeds4 ,he dedicated this     
translation to his soul1 to make it1 as 
he says in his energetic style1 redder  
than his purple at the sight of the     
virtues of this ,gentile 7,pierron1     
,preface74  ,i have made this           
translation at intervals after having   
used the book for many years4 ,it is    
made from the ,greek1 but ,i have not   
always followed one text2 and ,i have   
occasionally compared other versions    
with my own4 ,i made this translation   
for my own use1 because ,i found that it
 was worth the labor2 but it may be     
useful to others also2 and therefore ,i 
determined to print it4 ,as the original
 is sometimes very difficult to         
understand and still more difficult to  
translate1 it is not possible that ,i   

have always avoided error4 ,but ,i      
believe that ,i have not often missed   
the meaning1 and those who will take the
 trouble to compare the translation with
 the original should not hastily        
conclude that ,i am wrong1 if they do   
not agree with me4 ,some passages do    
give the meaning1 though at first sight 
they may not appear to do so2 and when  
,i differ from the translators1 ,i think
 that in some places they are wrong1 and
 in other places ,i am sure that they   
are4 ,i have placed in some passages a 1
 which indicates corruption in the text 
or great uncertainty in the meaning4 ,i 
could have made the language more easy  
and flowing1 but ,i have preferred a    
ruder style as being better suited to   
express the character of the original2  
and sometimes the obscurity which may   
appear in the version is a fair copy of 
the obscurity of the ,greek4 ,if ,i     
should ever revise this version1 ,i     
would gladly make use of any corrections
 which may be suggested4 ,i have added  

an index of some of the ,greek terms    
with the corresponding ,english4 ,if ,i 
have not given the best words for the   
,greek1 ,i have done the best that ,i   
could2 and in the text ,i have always   
given the same translation of the same  
word4  ,the last reflection of the      
,stoic philosophy that ,i have observed 
is in ,simplicius' ,commentary on the   
,enchiridion of ,epictetus4 ,simplicius 
was not a ,christian1 and such a man was
 not likely to be converted at a time   
when ,christianity was grossly          
corrupted4 ,but he was a really         
religious man1 and he concludes his     
commentary with a prayer to the ,deity  
which no ,christian could improve4 ,from
 the time of ,zeno to ,simplicius1 a    
period of about nine hundred years1 the 
,stoic philosophy formed the characters 
of some of the best and greatest men4   
,finally it became extinct1 and we hear 
no more of it till the revival of       
letters in ,italy4 ,angelo ,poliziano   
met with two very inaccurate and        

incomplete manuscripts of ,epictetus'   
,enchiridion1 which he translated into  
,latin and dedicated to his great patron
 ,lorenzo de' ,medici1 in whose         
collection he had found the book4       
,poliziano's version was printed in the 
first ,ble edition of the ,enchiridion1 
,a4,d4 #aeca 7apud ,and4 ,cratandrum74  
,poliziano recommends the ,enchiridion  
to ,lorenzo as a work well suited to his
 temper1 and useful in the difficulties 
by which he was surrounded4  ,epictetus 
and ,antoninus have had readers ever    
since they were first printed4 ,the     
little book of ,antoninus has been the  
companion of some great men4            
,machiavelli's ,art of ,war and ,marcus 
,antoninus were the two books which were
 used when he was a young man by        
,captain ,john ,smith1 and he could not 
have found two writers better fitted to 
form the character of a soldier and a   
man4 ,smith is almost unknown and       
forgotten in ,england1 his native       
country1 but not in ,america1 where he  

saved the young colony of ,virginia4 ,he
 was great in his heroic mind and his   
deeds in arms1 but greater still in the 
nobleness of his character4 ,for a man's
 greatness lies not in wealth and       
station1 as the vulgar believe1 nor yet 
in his intellectual capacity1 which is  
often associated with the meanest moral 
character1 the most abject servility to 
those in high places1 and arrogance to  
the poor and lowly2 but a man's true    
greatness lies in the consciousness of  
an honest purpose in life1 founded on a 
just estimate of himself and everything 
else1 on frequent self-examination1 and 
a steady obedience to the rule which he 
knows to be right1 without troubling    
himself1 as the emperor says he should  
not1 about what others may think or say1
 or whether they do or do not do that   
which he thinks and says and does4      
,,the ,,philosophy  ,,of  ,,marcus      
,,aurelius ,,antonius   ,it has been    
said that the ,stoic philosophy first   
showed its real value when it passed    

from ,greece to ,rome4 ,the doctrines of
 ,zeno and his successors were well     
suited to the gravity and practical good
 sense of the ,romans2 and even in the  
,republican period we have an example of
 a man1 ,m4 ,cato ,uticensis1 who lived 
the life of a ,stoic and died           
consistently with the opinions which he 
professed4 ,he was a man1 says ,cicero1 
who embraced the ,stoic philosophy from 
conviction2 not for the purpose of vain 
discussion1 as most did1 but in order to
 make his life conformable to the ,stoic
 precepts4 ,in the wretched times from  
the death of ,augustus to the murder of 
,domitian1 there was nothing but the    
,stoic philosophy which could console   
and support the followers of the old    
religion under imperial tyranny and     
amidst universal corruption4 ,there were
 even then noble minds that could dare  
and endure1 sustained by a good         
conscience and an elevated idea of the  
purposes of man's existence4 ,such were 
,paetus ,thrasae1 ,helvidius ,priscus1  

,cornutus1 ,c4 ,musonius ,rufus1,a and  
the poets ,persius and ,juvenal1 whose  
energetic language and manly thoughts   
may be as instructive to us now as they 
might have been to their contemporaries4
 ,persius died under ,nero's bloody     
reign2 but ,juvenal had the good fortune
 to survive the tyrant ,domitian and to 
see the better times of ,nerva1 ,trajan1
 and ,hadrian4,b ,his best precepts are 
derived from the ,stoic school1 and they
 are enforced in his finest verses by   
the unrivalled vigor of the ,latin      
language4      ,a ,i have omitted       
,seneca1 ,nero's preceptor4 ,he was in a
 sense     a ,stoic1 and he has said    
many good things in a very fine way4    
,there is a judgment of ,gellius 7xii4  
#b47 on ,seneca1 or rather a            
statement of what some people thought of
 his philosophy1 and it     is not      
favorable4 ,his writings and his life   
must be taken     together1 and ,i have 
nothing more to say of him here4 ,the   
reader will find a notice of ,seneca and

 his philosophy in     ,seekers after   
,god1 by the ,rev4 ,p4 ,w4 ,farrar4     
,macmillan and     ,co4      ,b ,ribbeck
 has labored to prove that those        
,satires1 which     contain             
philosophical precepts1 are not the work
 of the real1     but of a false        
,juvenal1 a ,declamator4 ,still the     
verses exist1     and were written by   
somebody who was acquainted with the    
,stoic     doctrines4   ,the best two   
expounders of the later ,stoical        
philosophy were a ,greek slave and a    
,roman emperor4 ,epictetus1 a ,phrygian 
,greek1 was brought to ,rome1 we know   
not how1 but he was there the slave and 
afterwards the freedman of an unworthy  
master1 ,epaphroditus by name1 himself a
 freedman and a favorite of ,nero4      
,epictetus may have been a hearer of ,c4
 ,musonius ,rufus1 while he was still a 
slave1 but he could hardly have been a  
teacher before he was made free4 ,he was
 one of the philosophers whom           
,domitian's order banished from ,rome4  

,he retired to ,nicopolis in ,epirus1   
and he may have died there4 ,like other 
great teachers he wrote nothing1 and we 
are indebted to his grateful pupil      
,arrian for what we have of ,epictetus' 
discourses4 ,arrian wrote eight books of
 the discourses of ,epictetus1 of which 
only four remain and some fragments4 ,we
 have also from ,arrian's hand the small
 ,enchiridion or ,manual of the chief   
precepts of ,epictetus4 ,this is a      
valuable commentary on the ,enchiridion 
by ,simplicius1 who lived in the time of
 the emperor ,justinian4,a      ,a      
,there is a complete edition of         
,arrian's ,epictetus with the           
commentary of ,simplicius by ,j4        
,schweighaeuser1 #f vols4 #hvo4         
#agii1 #ahjj4 ,there is also an ,english
 translation of ,epictetus     by ,mrs4 
,carter4  ,antoninus in his first book  
7i4 #g71 in which he gratefully         
commemorates his obligations to his     
teachers1 says that he was made         
acquainted by ,junius ,rusticus with the

 discourses of ,epictetus1 whom he      
mentions also in other passages 7iv4    
#da2 xi4 #cd1 #cf74 ,indeed1 the        
doctrines of ,epictetus and ,antoninus  
are the same1 and ,epictetus is the best
 authority for the explanation of the   
philosophical language of ,antoninus and
 the exposition of his opinions4 ,but   
the method of the two philosophers is   
entirely different4 ,epictetus addressed
 himself to his hearers in a continuous 
discourse and in a familiar and simple  
manner4 ,antoninus wrote down his       
reflections for his own use only1 in    
short1 unconnected paragraphs1 which are
 often obscure4  ,the ,stoics made three
 divisions of philosophy1--,physic      
7,greek3 phusikon71 ,ethic 7,greek3     
thikon71 and ,logic 7,greek3 logikon7   
7viii4 #ac74 ,this division1 we are told
 by ,diogenes1 was made by ,zeno of     
,citium1 the founder of the ,stoic sect1
 and by ,chrysippus2 but these          
philosophers placed the three divisions 
in the following order1--,logic1        

,physic1 ,ethic4 ,it appears1 however1  
that this division was made before      
,zeno's time1 and acknowledged by       
,plato1 as ,cicero remarks 7,acad4      
,post4 i4 #e74 ,logic is not synonymous 
with our term ,logic in the narrower    
sense of that word4  ,cleanthes1 a      
,stoic1 subdivided the three divisions  
and made six1--,dialectic and ,rhetoric1
 comprised in ,logic2 ,ethic and        
,politic2 ,physic and ,theology4 ,this  
division was merely for practical use1  
for all ,philosophy is one4 ,even among 
the earliest ,stoics ,logic1 or         
,dialectic1 does not occupy the same    
place as in ,plato3 it is considered    
only as an instrument which is to be    
used for the other divisions of         
,philosophy4 ,an exposition of the      
earlier ,stoic doctrines and of their   
modifications would require a volume4   
,my object is to explain only the       
opinions of ,antoninus1 so far as they  
can be collected from his book4         
,according to the subdivision of        

,cleanthes1 ,physic and ,theology go    
together1 or the study of the nature of 
,things1 and the study of the nature of 
the ,deity1 so far as man can understand
 the ,deity1 and of his government of   
the universe4 ,this division or         
subdivision is not formally adopted by  
,antoninus1 for1 as already observed1   
there is no method in his book2 but it  
is virtually contained in it4           
,cleanthes also connects ,ethic and     
,politic1 or the study of the principles
 of morals and the study of the         
constitution of civil society2 and      
undoubtedly he did well in subdividing  
,ethic into two parts4 ,ethic in the    
narrower sense and ,politic2 for though 
the two are intimately connected1 they  
are also very distinct1 and many        
questions can only be properly discussed
 by carefully observing the distinction4
 ,antoninus does not treat of ,politic4 
,his subject is ,ethic1 and ,ethic in   
its practical application to his own    
conduct in life as a man and as a       

governor4 ,his ,ethic is founded on his 
doctrines about man's nature1 the       
,universal ,nature1 and the relation of 
every man to everything else4 ,it is    
therefore intimately and inseparably    
connected with ,physic1 or the ,nature  
of ,things1 and with ,theology1 or the  
,nature of the ,deity4 ,he advises us to
 examine well all the impressions on our
 minds 7,greek3 phantasiai7 and to form 
a right judgment of them1 to make just  
conclusions1 and to inquire into the    
meanings of words1 and so far to apply  
,dialectic2 but he has no attempt at any
 exposition of ,dialectic1 and his      
philosophy is in substance purely moral 
and practical4 ,he says 7viii4 #ac71    
,constantly and1 if it be possible1 on  
the occasion of every impression on the 
soul1,a apply to it the principles of   
,physic1 of ,ethic1 and of ,dialectic3  
which is only another way of telling us 
to examine the impression in every      
possible way4 ,in another passage 7iii4 
#aa7 he says1 ,to the aids which have   

been mentioned1 let this one still be   
added3 make for thyself a definition or 
description of the object 7,greek3 to   
phantaston7 which is presented to thee1 
so as to see distinctly what kind of a  
thing it is in its substance1 in its    
nudity1 in its complete entirety1 and   
tell thyself its proper name1 and the   
names of the things of which it has been
 compounded1 and into which it will be  
resolved4 ,such an examination implies a
 use of ,dialectic1 which ,antoninus    
accordingly employed as a means toward  
establishing his ,physical1             
,theological1 and ,ethical principles4  
,a ,the original is ,greek3 epi pass    
phantasias4 ,we have no word     which  
expresses ,greek3 phantasia1 for it is  
not only the sensuous     appearance    
which comes from an external object1    
which object is     called ,greek3 to   
phantaston1 but it is also the thought  
or feeling     or opinion which is      
produced even when there is no          
corresponding external object before us4

 ,accordingly everything     which moves
 the soul is ,greek3 phantaston1 and    
produces a     ,greek3 phantasia4       
,in this extract ,antoninus says ,greek3
 physiologein1 pathologein1             
dialektikeuesthai4 ,i have translated   
,greek3 pathologein by using     the    
word ,moral 7,ethic71 and that is the   
meaning here4  ,there are several       
expositions of the ,physical1           
,theological1 and ,ethical principles1  
which are contained in the work of      
,antoninus2 and more expositions than ,i
 have read4 ,ritter 7,geschichte der    
,philosophie1 iv4 #bda71 after          
explaining the doctrines of ,epictetus1 
treats very briefly and insufficiently  
those of ,antoninus4 ,but he refers to a
 short essay1 in which the work is done 
better4,a ,there is also an essay on the
 ,philosophical ,principles of ,m4      
,aurelius ,antoninus by ,j4,m4 ,schultz1
 placed at the end of his ,german       
translation of ,antoninus 7,schleswig1  
#agii74 ,with the assistance of these   

two useful essays and his own diligent  
study1 a man may form a sufficient      
notion of the principles of ,antoninus2 
but he will find it more difficult to   
expound them to others4 ,besides the    
want of arrangement in the original and 
of connection among the numerous        
paragraphs1 the corruption of the text1 
the obscurity of the language and the   
style1 and sometimes perhaps the        
confusion in the writer's own           
ideas--besides all this1 there is       
occasionally an apparent contradiction  
in the emperor's thoughts1 as if his    
principles were sometimes unsettled1 as 
if doubt sometimes clouded his mind4 ,a 
man who leads a life of tranquillity and
 reflection1 who is not disturbed at    
home and meddles not with the affairs of
 the world1 may keep his mind at ease   
and his thoughts in one even course4    
,but such a man has not been tried4 ,all
 his ,ethical philosophy and his passive
 virtue might turn out to be idle words1
 if he were once exposed to the rude    

realities of human existence4 ,fine     
thoughts and moral dissertations from   
men who have not worked and suffered may
 be read1 but they will be forgotten4   
,no religion1 no ,ethical philosophy is 
worth anything1 if the teacher has not  
lived the life of an apostle1 and been  
ready to die the death of a martyr4 ,not
 in passivity 7the passive effects7 but 
in activity lie the evil and the good of
 the rational social animal1 just as his
 virtue and his vice lie not in         
passivity1 but in activity 7ix4 #af74   
,the emperor ,antoninus was a practical 
moralist4 ,from his youth he followed a 
laborious discipline1 and though his    
high station placed him above all want  
or the fear of it1 he lived as frugally 
and temperately as the poorest          
philospher4 ,epictetus wanted little1   
and it seems that he always had the     
little that he wanted and he was content
 with it1 as he had been with his       
servile station6 ,but ,antoninus after  
his accession to the empire sat on an   

uneasy seat4 ,he had the administration 
of an empire which extended from the    
,euphrates to the ,atlantic1 from the   
cold mountains of ,scotland to the hot  
sands of ,africa2 and we may imagine1   
though we cannot know it by experience1 
what must be the trials1 the troubles1  
the anxiety1 and the sorrows of him who 
has the world's business on his hands1  
with the wish to do the best that he    
can1 and the certain knowledge that he  
can do very little of the good which he 
wishes4      ,a ,de ,marco ,aurelio     
,antonino 444 ex ipsius ,commentariis4  
,scriptio ,philologica4 ,instituit      
,nicolaus ,bachius1 ,lipsiae1     #ahbf4
  ,in the midst of war1 pestilence1     
conspiracy1 general corruption1 and with
 the weight of so unwieldy an empire    
upon him1 we may easily comprehend that 
,antoninus often had need of all his    
fortitude to support him4 ,the best and 
the bravest men have moments of doubt   
and of weakness2 but if they are the    
best and the bravest1 they rise again   

from their depression by recurring to   
first principles1 as ,antoninus does4   
,the emperor says that life is smoke1 a 
vapor1 and ,st4 ,james in his ,epistle  
is of the same mind2 that the world is  
full of envious1 jealous1 malignant     
people1 and a man might be well content 
to get out of it4 ,he has doubts perhaps
 sometimes even about that to which he  
holds most firmly4 ,there are only a few
 passages of this kind1 but they are    
evidence of the struggles which even the
 noblest of the sons of men had to      
maintain against the hard realities of  
his daily life4 ,a poor remark it is    
which ,i have seen somewhere1 and made  
in a disparaging way1 that the emperor's
 reflections show that he had need of   
consolation and comfort in life1 and    
even to prepare him to meet his death4  
,true that he did need comfort and      
support1 and we see how he found it4 ,he
 constantly recurs to his fundamental   
principle that the universe is wisely   
ordered1 that every man is a part of it 

and must conform to that order which he 
cannot change1 that whatever the ,deity 
has done is good1 that all mankind are a
 man's brethren1 that he must love and  
cherish them and try to make them       
better1 even those who would do him     
harm4 ,this is his conclusion 7ii4 #ag73
 ,what then is that which is able to    
conduct a man8 ,one thing and only one1 
,philosophy4 ,but this consists in      
keeping the divinity within a man free  
from violence and unharmed1 superior to 
pains and pleasures1 doing nothing      
without a purpose nor yet falsely and   
with hypocrisy1 not feeling the need of 
another man's doing or not doing        
anything2 and besides1 accepting all    
that happens and all that is allotted1  
as coming from thence1 wherever it is1  
from whence he himself came2 and finally
 waiting for death with a cheerful mind 
as being nothing else than a dissolution
 of the elements of which every living  
being is compounded4 ,but if there is no
 harm1 to the elements themselves in    

each continually changing into another1 
why should a man have any apprehension  
about the change and dissolution of all 
the elements himself8 for it is         
according to nature2 and nothing is evil
 that is according to nature4  ,the     
,physic of ,antoninus is the knowledge  
of the ,nature of the ,universe1 of its 
government1 and of the relation of man's
 nature to both4 ,he names the universe 
7,greek3 h tn hyln ousia1 vi4 #a71;,a   
the universal substance1 and he adds    
that reason 7,greek3 logos7 governs the 
universe4 ,he also 7vi4 #i7 uses the    
terms universal nature or nature of the 
universe4 ,he 7vi4 #be7 calls the       
universe the one and all1 which we name 
,cosmos or ,order 7,greek3 kosmos74 ,if 
he ever seems to use these general terms
 as significant of the ,all1 of all that
 man can in any way conceive to exist1  
he still on other occasions plainly     
distinguishes between ,matter1 ,material
 things 7,greek3 hyl1 hylikon71 and     
,cause1 ,origin1 ,reason 7,greek3 aitia1

 aitides1 logos74,b ,this is conformable
 to ,zeno's doctrine that there are two 
original principles 7,greek3 archai7 of 
all things1 that which acts 7,greek3 to 
poioun7 and that which is acted upon    
7,greek3 to paschon74 ,that which is    
acted on is the formless matter 7,greek3
 hyl73 that which acts is the reason    
7,greek3 logos71 ,god1 who is eternal   
and operates through all matter1 and    
produces all things4 ,so ,antoninus 7v4 
#cb7 speaks of the reason 7,greek3      
logos7which pervades all substance      
7,greek3 ousia71 and through all time by
 fixed periods 7revolutions7 administers
 the universe 7,greek3 to pan74 ,god is 
eternal1 and ,matter is eternal4 ,it is 
,god who gives form to matter1 but he is
 not said to have created matter4       
,according to this view1 which is as old
 as ,anaxagoras1 ,god and matter exist  
independently1 but ,god governs matter4 
,this doctrine is simply the expression 
of the fact of the existence both of    
matter and of ,god4 ,the ,stoics did not

 perplex themselves with the in-soluble 
question of the origin and nature of    
matter4,c ,antoninus also assumes a     
beginning of things1 as we now know     
them2 but his language is sometimes very
 obscure4 ,i have endeavored to explain 
the meaning of one difficult passage    
7vii4 #ge1 and the note74      ,a ,as to
 the word ,greek3 ousia1 the reader may 
see the     ,index4 ,i add here a few   
examples of the use of the word2        
,antoninus has 7v4 #bd71 ,greek3 h      
sumpasa ousia1 the     universal        
substance4 ,he says 7xii4 #cj and iv4   
#dj71 there is     one common substance 
7,greek3 ousia71 distributed among      
countless bodies4 ,in ,stobaeus 7tom4   
#a1 lib4 #a1 tit4 #ad7 there     is this
 definition1 ,greek3 ousian de phasin tn
 ontn hapantn     tn prtn hyln4 ,in     
viii4 ,,ii1 ,antoninus speaks of ,greek3
 to     ousides kai hyulikon1 the       
substantial and the material2 and       
7vii4 #aj7 he says that everything      
material 7,greek3 enulon7     disappears

 in the substance of the whole 7,greek3 
t tn holn     ousia74 ,the ,greek3 ousia
 is the generic name of that existence  
which we assume as the highest or       
ultimate1 because we conceive     no    
existence which can be coordinated with 
it and none above     it4 ,it is the    
philosopher's substance3 it is the      
ultimate     expression for that which  
we conceive or suppose to be the        
basis1 the being of a thing4 ,from the  
,divine1 which is     substance in      
itself1 or the only and sole substance1 
all and     everything that is created  
exists 7,swedenborg1 ,angelic ,wisdom1  
#aih74      ,b ,i remark1 in order to   
anticipate any misapprehension1 that    
all these general terms involve a       
contradiction4 ,the one and     all1 and
 the like1 and the whole1 imply         
limitation4 ,one is     limited2 all is 
limited2 the whole is limited4 ,we      
cannot     help it4 ,we cannot find     
words to express that which we cannot   
fully conceive4 ,the addition of        

absolute or any other such     word does
 not mend the matter4 ,even the word    
,god is used by     most people1 often  
unconsciously1 in such a way that       
limitation     is implied1 and yet at   
the same time words are added which are 
intended to deny limitation4 ,a         
,christian martyr1 when he was     asked
 what ,god was1 is said to have answered
 that ,god has no     name like a man2  
and ,justin says the same 7,apol4 ii4   
#f71 the     names ,father1 ,god1       
,creator1 ,lord1 and ,master are not    
names1 but     appellations derived from
 benefactions and acts4 7,compare       
,seneca1 ,de ,benef4 iv4 #h47 ,we can   
conceive the existence of a     thing1  
or rather we may have the idea of an    
existence1 without     an adequate      
notion of it1 adequate meaning          
coextensive and     coequal with the    
thing4 ,we have a notion of limited     
space     derived from the dimensions of
 what we call a material thing1         
though of space absolute1 if ,i may use 

the term1 we have no     notion at all2 
and of infinite space the notion is the 
same--no     notion at all2 and yet we  
conceive it in a sense1 though ,i know  
not how1 and we believe that space is   
infinite1 and we cannot     conceive it 
to be finite4      ,c ,the notions of   
matter and of space are inseparable4 ,we
     derive the notion of space from    
matter and form4 ,but we have no        
adequate conception either of matter or 
space4 ,matter in its     ultimate      
resolution is as unintelligible as what 
men call mind1     spirit1 or by        
whatever other name they may express the
 power     which makes itself known by  
acts4 ,anaxagoras laid down the         
distinction between intelligence ,greek3
 nous and matter1 and     he said that  
intelligence impressed motion on matter1
 and so     separated the elements of   
matter and gave them order2 but he      
probably only assumed a beginning1 as   
,simplicius says1 as a     foundation of
 his philosophical teaching4 ,empedocles

 said1 ,the     universe always existed4
 ,he had no idea of what is called      
creation4 ,ocellus ,lucanus 7i1  #b7    
maintained that the ,universe           
7,greek3 to pan7 was imperishable and   
uncreated4 ,consequently     it is      
eternal4 ,he admitted the existence of  
,god2 but his     theology would require
 some discussion4 ,on the contrary1 the 
,brachmans1 according to ,strabo 7p4    
#gac1 ed4 ,cas471 taught that     the   
universe was created and perishable2 and
 the creator and     administrator of it
 pervades the whole4 ,the author of the 
book     of ,solomon's ,wisdom says 7xi4
 #ag73 ,thy ,almighty hand made the     
world of matter without form1 which may 
mean that matter     existed already4   
,the common ,greek word which we        
translate matter is ,greek3     hyl4 ,it
 is the stuff that things are made of4  
,matter consists of elemental parts     
7,greek3 stoicheia7 of which all        
material objects are made4 ,but nothing 
is permanent in form4 ,the nature of the

 universe1 according to ,antoninus'     
expression 7iv4 #cf71 loves nothing so  
much as to change the things which are1 
and to make new things like them4 ,for  
everything that exists is in a manner   
the seed of that which will be4 ,but    
thou art thinking only of seeds which   
are cast into the earth or into a womb3 
but this is a very vulgar notion4 ,all  
things then are in a constant flux and  
change2 some things are dissolved into  
the elements1 others come in their      
places2 and so the whole universe       
continues ever young and perfect 7xii4  
#bc74  ,antoninus has some obscure      
expressions about what he calls seminal 
principles 7,greek3 spermatikoi logoi74 
,he opposes them to the ,epicurean atoms
 7vi4 #bd71 and consequently his seminal
 principles are not material atoms which
 wander about at hazard1 and combine    
nobody knows how4 ,in one passage 7iv4  
#ba7 he speaks of living principles1    
souls 7,greek3 psychahi7 after the      
dissolution of their bodies being       

received into the seminal principle of  
the universe4 ,schultz thinks that by   
seminal principles ,antoninus means the 
relations of the various elemental      
principles1 which relations are         
determined by the ,deity and by which   
alone the production of organized beings
 is possible4 ,this may be the meaning2 
but if it is1 nothing of any value can  
be derived from it4,a ,antoninus often  
uses the word ,nature 7,greek3 physis71 
and we must attempt to fix its meaning1 
,the simple etymological sense of       
,greek3 physis is production1 the birth 
of what we call ,things4 ,the ,romans   
used ,natura1 which also means birth    
originally4 ,but neither the ,greeks nor
 the ,romans stuck to this simple       
meaning1 nor do we4 ,antoninus says 7x4 
#f73 ,whether the universe is a         
concourse of atoms or ,nature is a      
system1 let this first be established1  
that ,i am a part of the whole which is 
governed by nature4 ,here it might seem 
as if nature were personified and viewed

 as an active1 efficient power2 as      
something which1 it not independent of  
the ,deity1 acts by a power which is    
given to it by the ,deity4 ,such1 if ,i 
understand the expression right1 is the 
way in which the word ,nature is often  
used now1 though it is plain that many  
writers use the word without fixing any 
exact meaning to it4 ,it is the same    
with the expression ,laws of ,nature1   
which some writers may use in an        
intelligible sense1 but others as       
clearly use in no definite sense at all4
 ,there is no meaning in this word      
,nature1 except that which ,bishop      
,butler assigns to it1 when he says1    
,the only distinct meaning of that word 
,natural is ,stated1 ,fixed1 or         
,settled2 since what is natural as much 
requires and presupposes an intelligent 
agent to render it so1 i4e41 to effect  
it continually or at stated times1 as   
what is supernatural or miraculous does 
to effect it at once4 ,this is ,plato's 
meaning 7,de ,leg41 iv4 #gae7 when he   

says that ,god holds the beginning and  
end and middle of all that exists1 and  
proceeds straight on his course1 making 
his circuit according to nature 7that is
 by a fixed order72 and he is           
continually accompanied by justice1 who 
punishes those who deviate from the     
divine law1 that is1 from the order or  
course which ,god observes4      ,a     
,justin 7,apol4 ii4 #h7 has the words   
,greek3 kata     spermatikou logou      
meros1 where he is speaking of the      
,stoics2     but he uses this expression
 in a peculiar sense 7note ,,ii74 ,the  
early ,christian writers were familiar  
with the ,stoic terms1 and     their    
writings show that the contest was begun
 between the     ,christian expositors  
and the ,greek philosophy4 ,even in the 
second ,epistle of ,st4 ,peter 7ii4 ,i1 
v4 #d7 we find a ,stoic     expression1 
,greek3 ,ina dia toutn gensthe theias   
koinnoi     physes4  ,when we look at   
the motions of the planets1 the action  
of what we call gravitation1 the        

elemental combination of unorganized    
bodies and their resolution1 the        
production of plants and of living      
bodies1 their generation1 growth1 and   
their dissolution1 which we call their  
death1 we observe a regular sequence of 
phenomena1 which within the limits of   
experience present and past1 so far as  
we know the past1 is fixed and          
invariable4 ,but if this is not so1 if  
the order and sequence of phenomena1 as 
known to us1 are subject to change in   
the course of an infinite               
progression1--and such change is        
conceivable1--we have not discovered1   
nor shall we ever discover1 the whole of
 the order and sequence of phenomena1 in
 which sequence there may be involved   
according to its very nature1 that is1  
according to its fixed order1 some      
variation of what we now call the ,order
 or ,nature of ,things4 ,it is also     
conceivable that such changes have taken
 place1--changes in the order of things1
 as we are compelled by the imperfection

 of language to call them1 but which are
 no changes2 and further it is certain  
that our knowledge of the true sequence 
of all actual phenomena1 as for instance
 the phenomena of generation1 growth1   
and dissolution1 is and ever must be    
imperfect4  ,we do not fare much better 
when we speak of ,causes and ,effects   
than when we speak of ,nature4 ,for the 
practical purposes of life we may use   
the terms cause and effect conveniently1
 and we may fix a distinct meaning to   
them1 distinct enough at least to       
prevent all misunderstanding4 ,but the  
case is different when we speak of      
causes and effects as of ,things4 ,all  
that we know is phenomena1 as the       
,greeks called them1 or appearances     
which follow one another in a regular   
order1 as we conceive it1 so that if    
some one phenomenon should fail in the  
series1 we conceive that there must     
either be an interruption of the series1
 or that something else will appear     
after the phenomenon which has failed to

 appear1 and will occupy the vacant     
place2 and so the series in its         
progression may be modified or totally  
changed4 ,cause and effect then mean    
nothing in the sequence of natural      
phenomena beyond what ,i have said2 and 
the real cause1 or the transcendent     
cause1 as some would call it1 of each   
successive phenomenon is in that which  
is the cause of all things which are1   
which have been1 and which will be      
forever4 ,thus the word ,creation may   
have a real sense if we consider it as  
the first1 if we can conceive a first1  
in the present order of natural         
phenomena2 but in the vulgar sense a    
creation of all things at a certain     
time1 followed by a quiescence of the   
first cause and an abandonment of all   
sequences of ,phenomena to the laws of  
,nature1 or to the other words that     
people may ,use1 is absolutely absurd4,a
      ,a ,time and space are the        
conditions of our thought2 but time     
infinite and space infinite cannot be   

objects of thought1     except in a very
 imperfect way4 ,time and space must not
 in any     way be thought of when we   
think of the ,deity4 ,swedenborg says1  
,the natural man may believe that he    
would have no thought1 if     the ideas 
of time1 of space1 and of things        
material were taken     away2 for upon  
those is founded all the thought that   
man has4     ,but let him know that the 
thoughts are limited and confined in    
proportion as they partake of time1 of  
space1 and of what is     material2 and 
that they are not limited and are       
extended1 in     proportion as they do  
not partake of those things2 since the  
mind is so far elevated above the things
 corporeal and worldly     7,concerning 
,heaven and ,hell1 #afi74               
,illustration3 ,,the ,,temple ,,of      
,,pallas  ,now1 though there is great   
difficulty in understanding all the     
passages of ,antoninus1 in which he     
speaks of ,nature1 of the changes of    
things and of the economy of the        

universe1 ,i am convinced that his sense
 of ,nature and ,natural is the same as 
that which ,i have stated2 and as he was
 a man who knew how to use words in a   
clear way and with strict consistency1  
we ought to assume1 even if his meaning 
in some passages is doubtful1 that his  
view of ,nature was in harmony with his 
fixed belief in the all-pervading1 ever 
present1 and ever active energy of ,god4
 7ii4 #d2 iv4 #dj2 x4 #a2 vi4 #dj2 and  
other passages4 ,compare ,seneca1 ,de   
,benef41 iv4 #g4 ,swedenborg1 ,angelic  
,wisdom1 #cdi-ceg47  ,there is much in  
,antoninus that is hard to understand1  
and it might be said that he did not    
fully comprehend all that he wrote2     
which would however be in no way        
remarkable1 for it happens now that a   
man may write what neither he nor       
anybody can understand4 ,antoninus tells
 us 7xii4 #aj7 to look at things and see
 what they are1 resolving them into the 
material ,greek3 hyl1 the casual ,greek3
 aition1 and the relation ,greek3       

anaphora1 or the purpose1 by which he   
seems to mean something in the nature of
 what we call effect1 or end4 ,the word 
,caus 7,greek3 aitia7 is the difficulty4
 ,there is the same word in the         
,sanscrit 7htu72 and the subtle         
philosophers of ,india and of ,greece1  
and the less subtle philosophers of     
modern times1 have all used this word1  
or an equivalent word1 in a vague way4  
,yet the confusion sometimes may be in  
the inevitable ambiguity of language    
rather than in the mind of the writer1  
for ,i cannot think that some of the    
wisest of men did not know what they    
intended to say4 ,when ,antoninus says  
7iv4 #cf71 that everything that exists  
is in a manner the seed of that which   
will be1 he might be supposed to say    
what some of the ,indian philosophers   
have said1 and thus a profound truth    
might be converted into a gross         
absurdity4 ,but he says1 in a manner1   
and in a manner he said true2 and in    
another manner1 if you mistake his      

meaning1 he said false4 ,when ,plato    
said1 ,nothing ever is1 but is always   
becoming 7,greek3 aei gignetai71 he     
delivered a text1 out of which we may   
derive something2 for he destroys by it 
not all practical1 but all speculative  
notions of cause and effect4 ,the whole 
series of things1 as they appear to us1 
must be contemplated in time1 that is in
 succession1 and we conceive or suppose 
intervals between one state of things   
and another state of things1 so that    
there is priority and sequence1 and     
interval1 and ,being1 and a ceasing to  
,be1 and beginning and ending4 ,but     
there is nothing of the kind in the     
,nature of ,things4 ,it is an           
everlasting continuity 7iv4 #de2 vii4   
#ge74 ,when ,antoninus speaks of        
generation 7x4 #bf71 he speaks of one   
cause 7,greek3 aitia7 acting1 and then  
another cause taking up the work1 which 
the former left in a certain state1 and 
so on2 and we might perhaps conceive    
that he had some notion like what has   

been called the self-evolving power of  
nature2 a fine phrase indeed1 the full  
import of which ,i believe that the     
writer of it did not see1 and thus he   
laid himself open to the imputation of  
being a follower of one of the ,hindu   
sects1 which makes all things come by   
evolution out of nature or matter1 or   
out of something which takes the place  
of ,deity1 but is not ,deity4 ,i would  
have all men think as they please1 or as
 they can1 and ,i only claim the same   
freedom which ,i give4 ,when a man      
writes anything1 we may fairly try to   
find out all that his words must mean1  
even if the result is that they mean    
what he did not mean2 and if we find    
this contradiction1 it is not our fault1
 but his misfortune4 ,now ,antoninus is 
perhaps somewhat in this condition in   
what he says 7x4 #bf71 though he speaks 
at the end of the paragraph of the power
 which acts1 unseen by the eyes1 but    
still no less clearly4 ,but whether in  
this passage 7x4 #bf7 lie means that the

 power is conceived to be in the        
different successive causes 7,greek3    
aitiai71 or in something else1 nobody   
can tell4 ,from other passages1 however1
 ,i do collect that his notion of the   
phenomena of the universe is what ,i    
have stated4 ,the ,deity works unseen1  
if we may use such language1 and perhaps
 ,i may1 as ,job did1 or he who wrote   
the book of ,job4 ,in him we live and   
move and are1 said ,st4 ,paul to the    
,athenians2 and to show his hearers that
 this was no new doctrine1 he quoted the
 ,greek poets4 ,one of these poets was  
the ,stoic ,cleauthes1 whose noble hymn 
to ,zeus1 or ,god1 is an elevated       
expression of devotion and philosophy4  
,it deprives ,nature of her power1 and  
puts her under the immediate government 
of the ,deity4  ,thee all this heaven1  
which whirls around the earth1  ,obeys1 
and willing follows where thou leadest4 
,without thee1 ,god1 nothing is done on 
earth1  ,nor in the ethereal realms1 nor
 in the sea1  ,save what the wicked     

through their folly do4  ,antoninus'    
conviction of the existence of a divine 
power and government was founded on his 
perception of the order of the universe4
 ,like ,socrates 7,xen4 ,mem41 iv4 #c1  
#ac1 etc47 he says that though we cannot
 see the forms of divine powers1 we know
 that they exist because we see their   
works4  ,to those who ask1 ,where hast  
thou seen the gods1 or how dost thou    
comprehend that they exist and so       
worshipest them8 ,i answer1 in the first
 place1 that they may be seen even with 
the eyes2 in the second place1 neither  
have ,i seen my own soul1 and yet ,i    
honor it4 ,thus then with respect to the
 gods1 from what ,i constantly          
experience of their power1 from this ,i 
comprehend that they exist1 and ,i      
venerate them4 7xii4 #bh1 and the note4 
,comp4 ,aristotle de ,mundo1 c4 #f2     
,xen4 ,mem4 i4 #d1 #i2 ,cicero1 ,tuscul4
 i4 #bh1 #bi2 ,st4 ,paul's ,epistle to  
the ,romans1 i4 #ai1 #bj2 and           
,montaigne's ,apology for ,raimond de   

,sebonde1 ii4 c4 #ab47 ,this is a very  
old argument1 which has always had great
 weight with most people1 and has       
appeared sufficient4 ,it does not       
acquire the least additional strength by
 being developed in a learned treatise4 
,it is as intelligible in its simple    
enunciation as it can be made4 ,if it is
 rejected1 there is no arguing with him 
who rejects it3 and if it is worked out 
into innumerable particulars1 the value 
of the evidence runs the risk of being  
buried under a mass of words4  ,man     
being conscious that he is a spiritual  
power1 or that he has such a power1 in  
whatever way he conceives that he has   
it--for ,i wish simply to state a       
fact--from this power which he has in   
himself1 he is led1 as ,antoninus says1 
to believe that there is a greater      
power1 which1 as the old ,stoics tell   
us1 pervades the whole universe as the  
intellect,a 7,greek3 nous7 pervades man4
 7,compare ,epictetus' ,discourses1 i4  
#ad2 and ,voltaire  ,made4 ,necker1 vol4

 lxvii41 p4 #bgh1 ed4 ,lequien47      ,a
 ,i have always translated the word     
,greek3 nous1     intelligence or       
intellect4 ,it appears to be the word   
used     by the oldest ,greek           
philosophers to express the notion of   
intelligence as opposed to the notion of
 matter4 ,i have     always translated  
the word ,greek3 logos by reason1 and   
,greek3 logikos by the word rational1 or
 perhaps sometimes     reasonable1 as ,i
 have translated ,greek3 noeros by the  
word     intellectual4 ,every man who   
has thought and has read any            
philosophical writings knows the        
difficulty of finding words to          
express certain notions1 how imperfectly
 words express these     notions1 and   
how carelessly the words are often used4
 ,the     various senses of the word    
,greek3 logos are enough to perplex     
any man4 ,our translators of the ,new   
,testament 7,st4 ,john1 c4 #a47     have
 simply translated ,greek3 ho logos by  
the word1 as the     ,germans translated

 it by das ,wort2 but in their          
theological     writings they sometimes 
retain the original term ,logos4 ,the   
,germans have a term ,vernunft1 which   
seems to come nearest to     our word   
,reason1 or the necessary and absolute  
truths which we     cannot conceive as  
being other than what they are4 ,such   
are     what some people have called the
 laws of thought1 the     conceptions of
 space and of time1 and axioms or first 
principles1 which need no proof and     
cannot be proved or denied4             
,accordingly the ,germans can say1 ,gott
 ist die hchste     ,vernunft1 the      
,supreme ,reason4 ,the ,germans have    
also a word     ,verstand1 which seems  
to represent our word understanding1    
intelligence1 intellect1 not as a thing 
absolute which     exists by itself1 but
 as a thing connected with an individual
     being1 as a man4 ,accordingly it is
 the capacity of receiving              
impressions 7,vorstellungen1 ,greek3    
phantasiai17 and forming     from them  

distinct ideas 7,begriffe71 and         
perceiving     differences4 ,i do not   
think that these remarks will help the  
reader to the understanding of          
,antoninus1 or his use of the     words 
,greek3 nous and ,greek3 logos4 ,the    
emperor's meaning     must be got from  
his own words1 and if it does not agree 
altogether with modern notions1 it is   
not our business to force     it into   
agreement1 but simply to find out what  
his meaning is1     if we can4          
,justinus 7ad ,diognetum1 c4 vii47 says 
that the omnipotent1     all-creating1  
and invisible ,god has fixed truth and  
the holy1     incomprehensible ,logos in
 men's hearts2 and this ,logos is the   
architect and creator of the ,universe4 
,in the first ,apology 7c4     xxxii471 
he says that the seed 7,greek3 sperma7  
from ,god is     the ,logos1 which      
dwells in those who believe in ,god4 ,so
 it     appears that according to       
,justinus the ,logos is only in such    
believers4 ,in the second ,apology 7c4  

viii47 he speaks of the     seed of the 
,logos being implanted in all mankind2  
but those who     order their lives     
according to ,logos1 such as the        
,stoics1 have     only a portion of the 
,logos 7,greek3 kata spermatikou logou  
meros71 and have not the knowledge and  
contemplation of the     entire ,logos1 
which is ,christ4 ,swedenborg's remarks 
7,angelic     ,wisdom1 #bdj7 are worth  
comparing with ,justinus4 ,the modern   
philosopher in substance agrees with the
 ancient2 but he is     more precise4   
,god exists then1 but what do we know of
 his nature8 ,antoninus says that the   
soul of man is an efflux from the       
divinity4 ,we have bodies like animals1 
but we have reason1 intelligence1 as the
 gods4 ,animals have life 7,greek3      
psych7 and what we call instincts or    
natural principles of action3 but the   
rational animal man alone has a         
rational1 intelligent soul 7,greek3     
psych logik noera74 ,antoninus insists  
on this continually3 ,god is in man1,a  

and so we must constantly attend to the 
divinity within us1 for it is only in   
this way that we can have any knowledge 
of the nature of ,god4 ,the human soul  
is in a sense a portion of the divinity1
 and the soul alone has any             
communication with the ,deity2 for as he
 says 7xii4 #b73 ,with his intellectual 
part alone ,god touches the intelligence
 only which has flowed and been derived 
from himself into these bodies4 ,in fact
 he says that which is hidden within a  
man is life1 that is1 the man himself4  
,all the rest is vesture1 covering1     
organs1 instrument1 which the living    
man1 the real,b man1 uses for the       
purpose of his present existence4 ,the  
air is universally diffused for him who 
is able to respire2 and so for him who  
is willing to partake of it the         
intelligent power1 which holds within it
 all things1 is diffused as wide and    
free as the air 7viii4 #ed74 ,it is by  
living a divine life that man approaches
 to a knowledge of the divinity4,c ,it  

is by following the divinity within     
,greek3 daimn or ,greek3 theos1 as      
,antonius calls it1 that man comes      
nearest to the ,deity1 the supreme good2
 for man can never attain to perfect    
agreement with his internal guide       
7,greek3 to hgemonikon74 ,live with the 
gods4 ,and he does live with the gods   
who constantly shows to them that his   
own soul is satisfied with that which is
 assigned to him1 and that it does all  
the daemon 7,greek3 daimn7 wishes1 which
 ,zeus hath given to every man for his  
guardian and guide1 a portion of        
himself4 ,and this daemon is every man's
 understanding and reason 7v4 #bg74     
,a ,comp4 ,ep4 to the ,corinthians1 i4  
#c1 #ag1 and ,james iv4 #h1             
,drawnigh to ,god and he will draw nigh 
to you4      ,b ,this is also           
,swedenborg's doctrine of the soul4 ,as 
to what     concerns the soul1 of which 
it is said that it shall live after     
death1 it is nothing else but the man   
himself1 who lives in the     body1 that

 is1 the interior man1 who by the body  
acts in the     world and from whom the 
body itself lives 7quoted by ,clissold1 
p4 #def of ,the ,practical ,nature of   
the ,theological ,writings of           
,emanuel ,swedenborg1 in a ,letter to   
the ,archbishop of ,dublin              
7,whately71 second edition1 #ahei2 a    
book which theologians     might read   
with profit74 ,this is an old doctrine  
of the soul1     which has been often   
proclaimed1 but never better expressed  
than by the ,auctor de ,mundo1 c4 #f1   
quoted by ,gataker in his               
,antoninus1 p4 #dcf4 ,the soul by which 
we live and have cities     and houses  
is invisible1 but it is seen by its     
works2 for the     whole method of life 
has been devised by it and ordered1 and 
by     it is held together4 ,in like    
manner we must think also about     the 
,deity1 who in power is most mighty1 in 
beauty most comely1     in life         
immortal1 and in virtue supreme3        
wherefore though he is     invisible to 

human nature1 he is seen by his very    
works4 ,other     passages to the same  
purpose are quoted by ,gataker 7p4      
#chb74     ,bishop ,butler has the same 
as to the soul3 ,upon the whole1        
then1 our organs of sense and our limbs 
are certainly     instruments1 which the
 living persons1 ourselves1 make use of 
to perceive and move with4 ,if this is  
not plain enough1 be     also says3 ,it 
follows that our organized bodies are no
 more     ourselves1 or part of         
ourselves1 than any other matter around 
us4 7,compare ,anton1 x4 #ch74      ,c  
,the reader may consult ,discourse ,v41 
,of the existence and     nature of     
,god1 in ,john ,smith's ,select         
,discourses4 ,he has     prefixed as a  
text to this ,discourse1 the striking   
passage of     ,agapetus1 ,paraenes4    
#c3 ,he who knows himself will know     
,god2     and he who knows ,god will be 
made like to ,god2 and he will be       
made like to ,god1 who has become worthy
 of ,god2 and he becomes     worthy of  

,god1 who does nothing unworthy of ,god1
 but thinks the     things that are his1
 and speaks what he thinks1 and does    
what     he speaks4 ,i suppose that the 
old saying1 ,know thyself1     which is 
attributed to ,socrates and others1 had 
a larger     meaning than the narrow    
sense which is generally given to it4   
7,agapetus1 ed4 ,stephan4 ,schoning1    
,franeker1 #afjh4 ,this volume          
contains also the ,paraeneses of        
,nilus47  ,there is in man1 that is in  
the reason1 the intelligence1 a superior
 faculty which if it is exercised rules 
all the rest4 ,this is the ruling       
faculty 7,greek3 to hgemonikon71 which  
,cicero 7,de ,natura ,deorum1 ii4 #aa7  
renders by the ,latin word ,principatus1
 to which nothing can or ought to be    
superior4 ,antoninus often uses this    
term and others which are equivalent4   
,he names it 7vii4 #fd7 the governing   
intelligence4 ,the governing faculty is 
the master of the soul 7v4 #bf74 ,a man 
must reverence only his ruling faculty  

and the divinity within him4 ,as we must
 reverence that which is supreme in the 
universe1 so we must reverence that     
which is supreme in ourselves2 and this 
is that which is of like kind with that 
which is supreme in the universe 7v4    
#ba74 ,so1 as ,plotinus says1 the soul  
of man can only know the divine so far  
as it knows itself4 ,in one passage 7xi4
 #ai7 ,antoninus speaks of a man's      
condemnation of himself when the diviner
 part within him has been overpowered   
and yields to the less honorable and to 
the perishable part1 the body1 and its  
gross pleasures4 ,in a word1 the views  
of ,antoninus on this matter1 however   
his expressions may vary1 are exactly   
what ,bishop ,butler expresses when he  
speaks of the natural supremacy of      
reflection or conscience1 of the faculty
 which surveys1 approves1 or disapproves
 the several affections of our mind and 
actions of our lives4  ,much matter     
might be collected from ,antoninus on   
the notion of the ,universe being one   

animated ,being4 ,but all that he says  
amounts to no more1 as ,schultz remarks1
 than this3 the soul of man is most     
intimately united to his body1 and      
together they make one animal1 which we 
call man2 so the ,deity is most         
intimately united to the world1 or the  
material universe1 and together they    
form one whole4 ,but ,antoninus did not 
view ,god and the material universe as  
the same1 any more than he viewed the   
body and soul of man as one4 ,antoninus 
has #aaj speculations on the absolute   
nature of the ,deity4 ,it was not his   
fashion to waste his time on what man   
cannot understand4,a ,he was satisfied  
that ,god exists1 that he governs all   
things1 that man can only have an       
imperfect knowledge of his nature1 and  
he must attain this imperfect knowledge 
by reverencing the divinity which is    
within him1 and keeping it pure4      ,a
 ,god1 who is infinitely beyond the     
reach of our narrow     capacities      
7,locke1 ,essay concerning the ,human   

,understanding1     ii4 chap4 #ag74     
,from all that has been said1 it follows
 that the universe is administered by   
the ,providence of ,god 7,greek3        
pronoia71 and that all things are wisely
 ordered4 ,there are passages in which  
,antoninus expresses doubts1 or states  
different possible theories of the      
constitution and government of the      
universe2 but he always recurs to his   
fundamental principle1 that if we admit 
the existence of a deity1 we must also  
admit that he orders all things wisely  
and well 7iv4 #bg2 vi4 #a2 ix4 #bh2 xii4
 #e2 and many other passages74          
,epictetus says 7i4 #f7 that we can     
discern the providence which rules the  
world1 if we possess two things1--the   
power of seeing all that happens with   
respect to each thing1 and a grateful   
disposition4  ,but if all things are    
wisely ordered1 how is the world so full
 of what we call evil1 physical and     
moral8 ,if instead of saying that there 
is evil in the world1 we use the        

expression which ,i have used1 what we  
call evil1 we have partly anticipated   
the emperor's answer4 ,we see and feel  
and know imperfectly very few things in 
the few years that we live1 and all the 
knowledge and all the experience of all 
the human race is positive ignorance of 
the whole1 which is infinite4 ,now1 as  
our reason teaches us that everything is
 in some way related to and connected   
with every other thing1 all notion of   
evil as being in the universe of things 
is a contradiction2 for if the whole    
comes from and is governed by an        
intelligent being1 it is impossible to  
conceive anything in it which tends to  
the evil or destruction of the whole    
7viii4 #ee2 x4 #f74 ,everything is in   
constant mutation1 and yet the whole    
subsists2 we might imagine the solar    
system resolved into its elemental      
parts1 and yet the whole would still    
subsist ever young and perfect4  ,all   
things1 all forms1 are dissolved1 and   
new forms appear4 ,all living things    

undergo the change which we call death4 
,if we call death an evil1 then all     
change is an evil4 ,living beings also  
suffer pain1 and man suffers most of    
all1 for he suffers both in and by his  
body and by his intelligent part4 ,men  
suffer also from one another1 and       
perhaps the largest part of human       
suffering comes to man from those whom  
he calls his brothers4 ,antoninus says  
7viii4 #ee71 ,generally1 wickedness does
 no harm at all to the universe2 and    
particularly1 the wickedness of one man 
does no harm to another4 ,it is only    
harmful to him who has it in his power  
to be released from it as soon as he    
shall choose4 ,the first part of this is
 perfectly consistent with the doctrine 
that the whole can sustain no evil or   
harm4 ,the second part must be explained
 by the ,stoic principle that there is  
no evil in anything which is not in our 
power4 ,what wrong we suffer from       
another is his evil1 not ours4 ,but this
 is an admission that there is evil in a

 sort1 for he who does wrong does evil1 
and if others can endure the wrong1     
still there is evil in the wrong-doer4  
,antoninus 7xi4 #ah7 gives many         
excellent precepts with respect to      
wrongs and injuries1 and his precepts   
are practical4 ,he teaches us to bear   
what we cannot avoid1 and his lessons   
may be just as useful to him who denies 
the being and the government of ,god as 
to him who believes in both4 ,there is  
no direct answer in ,antoninus to the   
objections which may be made to the     
existence and providence of ,god because
 of the moral disorder and suffering    
which are in the world1 except this     
answer which he makes in reply to the   
supposition that even the best men may  
be extinguished by death4 ,he says if it
 is so1 we may be sure that if it ought 
to have been otherwise1 the gods would  
have ordered it otherwise 7xii4 #e74    
,his conviction of the wisdom which we  
may observe in the government of the    
world is too strong to be disturbed by  

any apparent irregularities in the order
 of things4 ,that these disorders exist 
is a fact1 and those who would conclude 
from them against the being and         
government of ,god conclude too hastily4
 ,we all admit that there is an order in
 the material world1 a ,nature1 in the  
sense in which that word has been       
explained1 a constitution 7,greek3      
kataskeu71 what we call a system1 a     
relation of parts to one another and a  
fitness of the whole for something4 ,so 
in the constitution of plants and of    
animals there is an order1 a fitness for
 some end4 ,sometimes the order1 as we  
conceive it1 is interrupted1 and the    
end1 as we conceive it1 is not attained4
 ,the seed1 the plant1 or the animal    
sometimes perishes before it has passed 
through all its changes and done all its
 uses4 ,it is according to ,nature1 that
 is a fixed order1 for some to perish   
early and for others to do all their    
uses and leave successors to take their 
place4 ,so man has a corporeal and      

intellectual and moral constitution fit 
for certain uses1 and on the whole man  
performs these uses1 dies1 and leaves   
other men in his place4 ,so society     
exists1 and a social state is manifestly
 the natural state of man--the state for
 which his nature fits him1 and society 
amidst innumerable irregularities and   
disorders still subsists2 and perhaps we
 may say that the history of the past   
and our present knowledge give us a     
reasonable hope that its disorders will 
diminish1 and that order1 its governing 
principle1 may be more firmly           
established4 ,as order then1 a fixed    
order1 we may say1 subject to deviations
 real or apparent1 must be admitted to  
exist in the whole nature of things1    
that which we call disorder or evil1 as 
it seems to us1 does not in any way     
alter the fact of the general           
constitution of things having a nature  
or fixed order4 ,nobody will conclude   
from the existence of disorder that     
order is not the rule1 for the existence

 of order both physical and moral is    
proved by daily experience and all past 
experience4 ,we cannot conceive how the 
order of the universe is maintained3 we 
cannot even conceive how our own life   
from day to day is continued1 nor how we
 perform the simplest movements of the  
body1 nor how we grow and think and act1
 though we know many of the conditions  
which are necessary for all these       
functions4 ,knowing nothing then of the 
unseen power which acts in ourselves    
except by what is done1 we know nothing 
of the power which acts through what we 
call all time and all space2 but seeing 
that there is a nature or fixed order in
 all things known to us1 it is          
conformable to the nature of our minds  
to believe that this universal ,nature  
has a cause which operates continually1 
and that we are totally unable to       
speculate on the reason of any of those 
disorders or evils which we perceive4   
,this ,i believe is the answer which may
 be collected from all that ,antoninus  

has said4,a      ,a ,cleanthes says in  
his ,hymn3--      ,for all things good  
and bad to ,one thou formest1     ,so   
that ,one everlasting reason governs    
all4      ,see ,bishop ,butler's        
,sermons4 ,sermon ,,xv41 ,upon the      
,ignorance of     ,man4  ,the origin of 
evil is an old question4 ,achilles tells
 ,priam 7,iliad1 #bd1 #ebg7 that ,zeus  
has two casks1 one filled with good     
things1 and the other with bad1 and that
 he gives to men out of each according  
to his pleasure2 and so we must be      
content1 for we cannot alter the will of
 ,zeus4 ,one of the ,greek commentators 
asks how must we reconcile this doctrine
 with what we find in the first book of 
the ,odyssey1 where the king of the gods
 says1 ,men say that evil comes to them 
from us1 but they bring it on themselves
 through their own folly4 ,the answer is
 plain enough even to the ,greek        
commentator4 ,the poets make both       
,achilles and ,zeus speak appropriately 
to their several characters4 ,indeed1   

,zeus says plainly that men do attribute
 their sufferings to their gods1 but    
they do it falsely1 for they are the    
cause of their own sorrows4             
,illustration3 ,,the ,,appian ,,way1    
,,rome  ,epictetus in his ,enchiridion  
7c4 #bg7 makes short work of the        
question of evil4 ,he says1 ,as a mark  
is not set up for the purpose of missing
 it1 so neither does the nature of evil 
exist in the universe4 ,this will appear
 obscure enough to those who are not    
acquainted with ,epictetus1 but he      
always knows what he is talking about4  
,we do not set up a mark in order to    
miss it1 though we may miss it4 ,god1   
whose existence ,epictetus assumes1 has 
not ordered all things so that his      
purpose shall fail4 ,whatever there may 
be of what we call evil1 the nature of  
evil1 as he expresses it1 does not      
exist2 that is1 evil is not a part of   
the constitution or nature of things4   
,if there were a principle of evil      
7,greek3 arch7 in the constitution of   

things1 evil would no longer be evil1 as
 ,simplicius argues1 but evil would be  
good4 ,simplicius 7c4 #cd1 #bg7 has a   
long and curious discourse on this text 
of ,epictetus1 and it is amusing and    
instructive4  ,one passage more will    
conclude this matter4 ,it contains all  
that the emperor could say 7ii4 #aa73   
,to go from among men1 if there are     
gods1 is not a thing to be afraid of1   
for the gods will not involve thee in   
evil2 but if indeed they do not exist1  
or if they have no concern about human  
affairs1 what is it to me to live in a  
universe devoid of gods or devoid of    
providence8 ,but in truth they do exist1
 and they do care for human things1 and 
they have put all the means in man's    
power to enable him not to fall into    
real evils4 ,and as to the rest1 if     
there was anything evil1 they would have
 provided for this also1 that it should 
be altogether in a man's power not to   
fall into it4 ,but that which does not  
make a man worse1 how can it make a     

man's life worse8 ,but neither through  
ignorance1 nor having the knowledge but 
not the power to guard against or       
correct these things1 is it possible    
that the nature of the universe has     
overlooked them2 nor is it possible that
 it has made so great a mistake1 either 
through want of power or want of skill1 
that good and evil should happen        
indiscriminately to the good and the    
bad4 ,but death certainly and life1     
honor and dishonor1 pain and pleasure1  
all these things equally happen to good 
and bad men1 being things which make us 
neither better nor worse4 ,therefore    
they are neither good nor evil4  ,the   
,ethical part of ,antoninus' ,philosophy
 follows from his general principles4   
,the end of all his philosophy is to    
live conformably to ,nature1 both a     
man's own nature and the nature of the  
universe4 ,bishop ,butler has explained 
what the ,greek philosophers meant when 
they spoke of living according to       
,nature1 and he says that when it is    

explained1 as he has explained it and as
 they understood it1 it is a manner of  
speaking not loose and undeterminate1   
but clear and distinct1 strictly just   
and true4 ,to live according to ,nature 
is to live according to a man's whole   
nature1 not according to a part of it1  
and to reverence the divinity within him
 as the governor of all his actions4 ,to
 the rational animal the same act is    
according to nature and according to    
reason,a 7vii4 #aa74 ,that which is done
 contrary to reason is also an act      
contrary to nature1 to the whole nature1
 though it is certainly conformable to  
some part of man's nature1 or it could  
not be done4 ,man is made for action1   
not for idleness or pleasure4 ,as plants
 and animals do the uses of their       
nature1 so man must do his 7v4 #a74     
,a ,this is what ,juvenal means when he 
says 7xiv4 #cba71--      ,nunquam aliud 
,natura aliud ,sapientia dicit4  ,man   
must also live conformably to the       
universal nature1 conformably to the    

nature of all things of which he is one2
 and as a citizen of a political        
community he must direct his life and   
actions with reference to those among   
whom1 among other purposes1 he lives4,a 
,a man must not retire into solitude and
 cut himself off from his fellow-men4   
,he must be ever active to do his part  
in the great whole4 ,all men are his    
kin1 not only in blood1 but still more  
by participating in the same            
intelligence and by being a portion of  
the same divinity4 ,a man cannot really 
be injured by his brethren1 for no act  
of theirs can make him bad1 and he must 
not be angry with them nor hate them3   
,for we are made for co-operation1 like 
feet1 like hands1 like eyelids1 like the
 rows of the upper and lower teeth4 ,to 
act against one another then is contrary
 to nature2 and it is acting against one
 another to be vexed and to turn away   
7ii4 #a74      ,a ,see viii4 #eb2 and   
,persius iii4 #ff  ,further he says3    
,take pleasure in one thing and rest in 

it in passing from one social act to    
another social act1 thinking of ,god    
7vi4 #g74 ,again3 ,love mankind4 ,follow
 ,god 7vii4 #ca74 ,it is the            
characteristic of the rational soul for 
a man to love his neighbor 7xi4 #a74    
,antoninus teaches in various passages  
the forgiveness of injuries1 and we know
 that he also practised what he taught4 
,bishop ,butler remarks that this divine
 precept to forgive injuries and to love
 our enemies1 though to be met with in  
,gentile moralists1 yet is in a peculiar
 sense a precept of ,christianity1 as   
our ,saviour has insisted more upon it  
than on any other single virtue4 ,the   
practice of this precept is the most    
difficult of all virtues4 ,antoninus    
often enforces it and gives us aid      
towards following it4 ,when we are      
injured1 we feel anger and resentment1  
and the feeling is natural1 just1 and   
useful for the conservation of society4 
,it is useful that wrong-doers should   
feel the natural consequences of their  

actions1 among which is the             
disapprobation of society and the       
resentment of him who is wronged4 ,but  
revenge1 in the proper sense of that    
word1 must not be practised4 ,the best  
way of avenging thyself1 says the       
emperor1 is not to become like the      
wrong-doer4 ,it is plain by this that he
 does not mean that we should in any    
case practise revenge2 but he says to   
those who talk of revenging wrongs1 ,be 
not like him who has done the wrong4    
,socrates in the ,crito 7c4 #aj7 says   
the same in other words1 and ,st4 ,paul 
7,ep4 to the ,romans1 xii4 #ag74 ,when a
 man has done thee any wrong1           
immediately consider with what opinion  
about good or evil he has done wrong4   
,for when thou hast seen this1 thou wilt
 pity him and wilt neither wonder nor be
 angry 7vii4 #bf74 ,antoninus would not 
deny that wrong naturally produces the  
feeling of anger and resentment1 for    
this is implied in the recommendation to
 reflect on the nature of the man's mind

 who has done the wrong1 and then you   
will have pity instead of resentment2   
and so it comes to the same as ,st4     
,paul's advice to be angry and sin not2 
which1 as ,butler well explains it1 is  
not a recommendation to be angry1 which 
nobody needs1 for anger is a natural    
passion1 but it is a warning against    
allowing anger to lead us into sin4 ,in 
short the emperor's doctrine about      
wrongful acts is this3 wrong-doers do   
not know what good and bad are3 they    
offend out of ignorance1 and in the     
sense of the ,stoics this is true4      
,though this kind of ignorance will     
never be admitted as a legal excuse1 and
 ought not to be admitted as a full     
excuse in any way by society1 there may 
be grievous injuries1 such as it is in a
 man's power to forgive without harm to 
society2 and if he forgives because he  
sees that his enemies know not what they
 do1 he is acting in the spirit of the  
sublime prayer1 ,father1 forgive them1  
for they know not what they do4  ,the   

emperor's moral philosophy was not a    
feeble1 narrow system1 which teaches a  
man to look directly to his own         
happiness1 though a man's happiness or  
tranquillity is indirectly promoted by  
living as he ought to do4 ,a man must   
live conformably to the universal       
nature1 which means1 as the emperor     
explains it in many passages1 that a    
man's actions must be conformable to his
 true relations to all other human      
beings1 both as a citizen of a political
 community and as a member of the whole 
human family4 ,this implies1 and he     
often expresses it in the most forcible 
language1 that a man's words and        
actions1 so far as they affect others1  
must be measured by a fixed rule1 which 
is their consistency with the           
conservation and the interests of the   
particular society of which he is a     
member1 and of the whole human race4 ,to
 live conformably to such a rule1 a man 
must use his rational faculties in order
 to discern clearly the consequences and

 full effect of all his actions and of  
the actions of others3 he must not live 
a life of contemplation and reflection  
only1 though he must often retire within
 himself to calm and purify his soul by 
thought1,a but he must mingle in the    
work of man and be a fellow laborer for 
the general good4      ,a ,ut nemo in   
sese tentat descendere1 nemo4--,persius1
 iv4     #ba4  ,a man should have an    
object or purpose in life1 that he may  
direct all his energies to it2 of course
 a good object 7ii4 #g74 ,he who has not
 one object or purpose of life1 cannot  
be one and the same all through his life
 7xi4 #ba74 ,bacon has a remark to the  
same effect1 on the best means of       
reducing of the mind unto virtue and    
good estate2 which is1 the electing and 
propounding unto a man's self good and  
virtuous ends of his life1 such as may  
be in a reasonable sort within his      
compass to attain4 ,he is a happy man   
who has been wise enough to do this when
 he was young and has had the           

opportunities2 but the emperor seeing   
well that a man cannot always be so wise
 in his youth1 encourages himself to do 
it when he can1 and not to let life slip
 away before he has begun4 ,he who can  
propose to himself good and virtuous    
ends of life1 and be true to them1      
cannot fail to live conformably to his  
own interest and the universal interest1
 for in the nature of things they are   
one4 ,if a thing is not good for the    
hive1 it is not good for the bee 7vi4   
#ed74  ,one passage may end this matter4
 ,if the gods have determined about me  
and about the things which must happen  
to me1 they have determined well1 for it
 is not easy even to imagine a deity    
without forethought2 and as to doing me 
harm1 why should they have any desire   
towards that8 ,for what advantage would 
result to them from this or to the      
whole1 which is the special object of   
their providence8 ,but if they have not 
determined about me individually1 they  
have certainly determined about the     

whole at least2 and the things which    
happen by way of sequence in this       
general arrangement ,i ought to accept  
with pleasure and to be content with    
them4 ,but if they determine about      
nothing--which it is wicked to believe1 
or if we do believe it1 let us neither  
sacrifice nor pray nor swear by them1   
nor do anything else which we do as if  
the gods were present and lived with us2
 but if however the gods determine about
 none of the things which concern us1 ,i
 am able to determine about myself1 and 
,i can inquire about that which is      
useful3 and that is useful to every man 
which is conformable to his own         
constitution 7,greek3 kataskeu7 and     
nature4 ,but my nature is rational and  
social2 and my city and country1 so far 
as ,i am ,antoninus1 is ,rome2 but so   
far as ,i am a man1 it is the world4    
,the things then which are useful to    
these cities are alone useful to me 7vi4
 #dd74  ,it would be tedious1 and it is 
not necessary1 to state the emperor's   

opinions on all the ways in which a man 
may profitably use his understanding    
towards perfecting himself in practical 
virtue4 ,the passages to this purpose   
are in all parts of his book1 but as    
they are in no order or connection1 a   
man must use the book a long time before
 he will find out all that is in it4 ,a 
few words may be added here4 ,if we     
analyze all other things1 we find how   
insufficient they are for human life1   
and how truly worthless many of them    
are4 ,virtue alone is indivisible1 one1 
and perfectly satisfying4 ,the notion of
 ,virtue cannot be considered vague or  
unsettled1 because a man may find it    
difficult to explain the notion fully to
 himself1 or to expound it to others in 
such a way as to prevent cavilling4     
,virtue is a whole1 and no more consists
 of parts than man's intelligence does2 
and yet we speak of various intellectual
 faculties as a convenient way of       
expressing the various powers which     
man's intellect shows by his works4 ,in 

the same way we may speak of various    
virtues or parts of virtue1 in a        
practical sense1 for the purpose of     
showing what particular virtues we ought
 to practice in order to the exercise of
 the whole of virtue1 that is1 as man's 
nature is capable of4  ,the prime       
principle in man's constitution is      
social4 ,the next in order is not to    
yield to the persuasions of the body1   
when they are not conformable to the    
rational principle1 which must govern4  
,the third is freedom from error and    
from deception4 ,let then the ruling    
principle holding fast to these things  
go straight on1 and it has what is its  
own 7vii4 #ee74 ,the emperor selects    
justice as the virtue which is the basis
 of all the rest 7x4 #aa71 and this had 
been said long before his time4  ,it is 
true that all people have some notion of
 what is meant by justice as a          
disposition of the mind1 and some notion
 about acting in conformity to this     
disposition2 but experience shows that  

men's notions about justice are as      
confused as their actions are           
inconsistent with the true notion of    
justice4 ,the emperor's notion of       
justice is clear enough1 but not        
practical enough for all mankind4 ,let  
there be freedom from perturbations with
 respect to the things which come from  
the external cause2 and let there be    
justice in the things done by virtue of 
the internal cause1 that is1 let there  
be movement and action terminating in   
this1 in social acts1 for this is       
according to thy nature 7ix4 #ca74 ,in  
another place 7ix4 #a7 he says that he  
who acts unjustly acts impiously1 which 
follows of course from all that he says 
in various places4 ,he insists on the   
practice of truth as a virtue and as a  
means to virtue1 which no doubt it is3  
for lying even in indifferent things    
weakens the understanding2 and lying    
maliciously is as great a moral offense 
as a man can be guilty of1 viewed both  
as showing an habitual disposition1 and 

viewed with respect to consequences4 ,he
 couples the notion of justice with     
action4 ,a man must not pride himself on
 having some fine notion of justice in  
his head1 but he must exhibit his       
justice in act1 like ,st4 ,james' notion
 of faith4 ,but this is enough4  ,the   
,stoics1 and ,antoninus among them1 call
 some things beautiful 7,greek3 kala7   
and some ugly 7,greek3 aischra71 and as 
they are beautiful so they are good1 and
 as they are ugly so they are evil1 or  
bad 7ii4 #a74 ,all these things1 good   
and evil1 are in our power1 absolutely1 
some of the stricter ,stoics would say2 
in a manner only1 as those who would not
 depart altogether from common sense    
would say2 practically they are to a    
great degree in the power of some       
persons and in some circumstances1 but  
in a small degree only in other persons 
and in other circumstances4 ,the ,stoics
 maintain man's free will as to the     
things which are in his power2 for as to
 the things which are out of his power1 

free will terminating in action is of   
course excluded by the very terms of the
 expression4 ,i hardly know if we can   
discover exactly ,antoninus' notion of  
the free will of man1 nor is the        
question worth the inquiry4 ,what he    
does mean and does say is intelligible4 
,all the things which are not in our    
power 7,greek3 aproaireta7 are          
indifferent3 they are neither good nor  
bad1 morally4 ,such are life1 health1   
wealth1 power1 disease1 poverty1 and    
death4 ,life and death are all men's    
portion4 ,health1 wealth1 power1        
disease1 and poverty happen to men1     
indifferently to the good and to the    
bad2 to those who live according to     
nature and to those who do not4,a ,life1
 says the emperor1 is a warfare and a   
stranger's sojourn1 and after fame is   
oblivion 7ii4 #ag74 ,after speaking of  
those men who have disturbed the world  
and then died1 and of the death of      
philosophers such as ,heraclitus and    
,democritus1 who was destroyed by lice1 

and of ,socrates whom other lice 7his   
enemies7 destroyed1 he says3 ,what means
 all this8 ,thou hast embarked1 thou    
hast made the voyage1 thou art come to  
shore2 get out4 ,if indeed to another   
life1 there is no want of gods1 not even
 there4 ,but if to a state without      
sensation1 thou wilt cease to be held by
 pains and pleasures1 and to be a slave 
to the vessel which is as much inferior 
as that which serves it is superior3 for
 the one is intelligence and ,deity2 the
 other is earth and corruption 7iii4    
#c74 ,it is not death that a man should 
fear1 but he should fear never beginning
 to live according to nature 7xii4 #a74 
,every man should live in such a way as 
to discharge his duty1 and to trouble   
himself about nothing else4 ,he should  
live such a life that he shall always be
 ready for death1 and shall depart      
content when the summons comes4 ,for    
what is death8 ,a cessation of the      
impressions through the senses1 and of  
the pulling of the strings which move   

the appetites1 and of the discursive    
movements of the thoughts1 and of the   
service to the flesh 7vi4 #bh74 ,death  
is such as generation is1 a mystery of  
nature 7iv4 #e74 ,in another passage1   
the exact meaning of which is perhaps   
doubtful 7ix4 #c71 he speaks of the     
child which leaves the womb1 and so he  
says the soul at death leaves its       
envelope4 ,as the child is born or comes
 into life by leaving the womb1 so the  
soul may on leaving the body pass into  
another existence which is perfect4 ,i  
am not sure if this is the emperor's    
meaning4 ,butler compares it with a     
passage in ,strabo 7p4 #gac7 about the  
,brachmans' notion of death being the   
birth into real life and a happy life1  
to those who have philosophized2 and he 
thinks ,antoninus may allude to this    
opinion4,b      ,a ,all events come     
alike to all3 there is one event to the 
righteous and to the wicked3 to the good
 and to the clean and     to the        
unclean1 c4 7,ecclesiastes1 ix4 v4 #b72 

and 7v4 #c71     ,this is an evil among 
all things that are done under the sun1 
that there is one event unto all4 ,in   
what sense evil is     meant here seems 
rather doubtful4 ,there is no doubt     
about the     emperor's meaning4        
,compare ,epictetus1 ,enchiridion1 c4   
i41 c42     and the doctrine of the     
,brachmans 7,strabo p4 #gac1 ed4 ,cas473
     ,greek3 agathon de  kakon mden     
einai tn sumbainontn     anthrpois4     
,b ,seneca 7,ep4 #ajb7 has the same1    
whether an expression of his     own    
opinion1 or merely a fine saying of     
others employed to     embellish his    
writings1 ,i know not4 ,after speaking  
of the child     being prepared in the  
womb to live this life1 he adds1 ,sic   
per     hoc spatium1 quod ab infantia   
patet in senectutem1 in alium           
naturae sumimur partum4 ,alia origo nos 
expectat1 alius rerum     status4 ,see  
,ecclesiastes1 xii4 #g2 and ,lucan1 i4  
#deg3--                     ,longae1    
canitis si cognita1 vitae               

,mors media est4  ,antoninus' opinion of
 a future life is nowhere clearly       
expressed4 ,his doctrine of the nature  
of the soul of necessity implies that it
 does not perish absolutely1 for a      
portion of the divinity cannot perish4  
,the opinion is at least as old as the  
time of ,epicharmus and ,euripides2 what
 comes from earth goes back to earth1   
and what comes from heaven1 the         
divinity1 returns to him who gave it4   
,but ,i find nothing clear in ,antoninus
 as to the notion of the man existing   
after death so as to be conscious of his
 sameness with that soul which occupied 
his vessel of clay4 ,he seems to be     
perplexed on this matter1 and finally to
 have rested in this1 that ,god or the  
gods will do whatever is best1 and      
consistent with the university of       
things4  ,nor1 ,i think1 does he speak  
conclusively on another ,stoic doctrine1
 which some ,stoics practised1--the     
anticipating the regular course of      
nature by a man's own act4 ,the reader  

will find some passages in which this is
 touched on1 and he may make of them    
what he can4 ,but there are passages in 
which the emperor encourages himself to 
wait for the end patiently and with     
tranquillity2 and certainly it is       
consistent with all his best teaching   
that a man should bear all that falls to
 his lot and do useful acts as he lives4
 ,he should not therefore abridge the   
time of his usefulness by his own act4  
,whether he contemplates any possible   
cases in which a man should die by his  
own hand1 ,i cannot tell2 and the matter
 is not worth a curious inquiry1 for ,i 
believe it would not lead to any certain
 result as to his opinion on this point4
 ,i do not think that ,antoninus1 who   
never mentions ,seneca1 though he must  
have known all about him1 would have    
agreed with ,seneca when he gives as a  
reason for suicide1 that the eternal    
law1 whatever he means1 has made nothing
 better for us than this1 that it has   
given us only one way of entering into  

life and many ways of going out of it4  
,the ways of going out indeed are many1 
and that is a good reason for a man     
taking care of himself4,a      ,a ,see  
,plinius ,h4,n4 ii41 c4 #g2 ,seneca1 ,de
 ,provid4 c4 #f2 and     ,ep4 #gj3      
,nihil melius aeterna lex1 c4           
,happiness was not the direct object of 
a ,stoic's life4 ,there is no rule of   
life contained in the precept that a man
 should pursue his own happiness4 ,many 
men think that they are seeking         
happiness when they are only seeking the
 gratification of some particular       
passion1 the strongest that they have4  
,the end of a man is1 as already        
explained1 to live conformably to       
nature1 and he will thus obtain         
happiness1 tranquillity of mind1 and    
contentment 7iii4 #ab2 viii4 #a1 and    
other places74 ,as a means of living    
conformably to nature he must study the 
four chief virtues1 each of which has   
its proper sphere3 wisdom1 or the       
knowledge of good and evil2 justice1 or 

the giving to every man his due2        
fortitude1 or the enduring of labor and 
pain2 and temperance1 which is          
moderation in all things4 ,by thus      
living conformably to nature the ,stoic 
obtained all that he wished or expected4
 ,his reward was in his virtuous life1  
and he was satisfied with that4 ,some   
,greek poet long ago wrote3--     ,for  
virtue only of all human things         
,takes her reward not from the hands of 
others4    ,virtue herself rewards the  
toils of virtue4  ,some of the ,stoics  
indeed expressed themselves in very     
arrogant1 absurd terms1 about the wise  
man's self-sufficiency2 they elevated   
him to the rank of a deity4,a ,but these
 were only talkers and lecturers1 such  
as those in all ages who utter fine     
words1 know little of human affairs1 and
 care only for notoriety4 ,epictetus and
 ,antoninus both by precept and example 
labored to improve themselves and       
others2 and if we discover imperfections
 in their teaching1 we must still honor 

these great men who attempted to show   
that there is in man's nature and in the
 constitution of things sufficient      
reason for living a virtuous life4 ,it  
is difficult enough to live as we ought 
to live1 difficult even for any man to  
live in such a way as to satisfy        
himself1 if he exercises only in a      
moderate degree the power of reflecting 
upon and reviewing his own conduct2 and 
if all men cannot be brought to the same
 opinions in morals and religion1 it is 
at least worth while to give them good  
reasons for as much as they can be      
persuaded to accept4      ,a ,j4 ,smith 
in his ,select ,discourses on the       
,excellency and     ,nobleness of ,true 
,religion 7c4 vi47 has remarked on this 
,stoical arrogance4 ,he finds it in     
,seneca and others4 ,in ,seneca         
certainly1 and perhaps something of it  
in ,epictetus2 but it is     not in     
,antoninus4     ,,the ,,thoughts  ,,of  
,,marcus ,,aurelius ,,antonius4     ,i4 
,from my grandfather ,verus,a ,i learned

 good morals and the government of my   
temper4  #b4 ,from the reputation and   
remembrance of my father1,b modesty and 
a manly character4  #c4 ,from my        
mother1,c piety and beneficence1 and    
abstinence1 not only from evil deeds1   
but even from evil thoughts2 and        
further1 simplicity in my way of living1
 far removed from the habits of the     
rich4  #d4 ,from my great-grandfather1,d
 not to have frequented public schools1 
and to have had good teachers at home1  
and to know that on such things a man   
should spend liberally4      ,a ,annius 
,verus was his grandfather's name4      
,there is no verb     in this section   
connected with the word from1 nor in the
     following sections of this book2   
and it is not quite certain     what    
verb should be supplied4 ,what ,i have  
added may express the     meaning here1 
though there are sections which it will 
not fit4     ,if he does not mean to say
 that he learned all these good         
things from the several persons whom he 

mentions1 he means that     he observed 
certain good qualities in them1 or      
received certain     benefits from them1
 and it is implied that he was the      
better     for it1 or at least might    
have been3 for it would be a mistake    
to understand ,marcus as saying that he 
possessed all the     virtues which he  
observed in his kinsmen and teachers4   
,b ,his father's name was ,annius       
,verus4      ,c ,his mother was ,domitia
 ,calvilla1 named also ,lucilla4      ,d
 ,perhaps his mother's grandfather1     
,catilius ,severus4  #e4 ,from my       
governor1 to be neither of the green nor
 of the blue party at the games in the  
,circus1 nor a partisan either of the   
,parmularius or the ,scutarius at the   
gladiators' fights2 from him too ,i     
learned endurance of labor1 and to want 
little1 and to work with my own hands1  
and not to meddle with other people's   
affairs1 and not to be ready to listen  
to slander4  #f4 ,from ,diognetus1,a not
 to busy myself about trifling things1  

and not to give credit to what was said 
by miracle-workers and jugglers about   
incantations and the driving away of    
daemons and such things2 and not to     
breed quails for fighting1 nor to give  
myself up passionately to such things2  
and to endure freedom of speech2 and to 
have become intimate with philosophy2   
and to have been a hearer1 first of     
,bacchius1 then of ,tandasis and        
,marcianus2 and to have written         
dialogues in my youth2 and to have      
desired a plank bed and skin1 and       
whatever else of the kind belongs to the
 ,grecian discipline4      ,a ,in the   
works of ,justinus there is printed a   
letter to one     ,diognetus1 whom the  
writer names most excellent4 ,he was a  
,gentile1 but he wished very much to    
know what the religion of     the       
,christians was1 what ,god they         
worshipped1 and how this     worship    
made them despise the world and death1  
and neither     believe in the gods of  
the ,greeks nor observe the superstition

     of the ,jews2 and what was this    
love to one another which they     had1 
and why this new kind of religion was   
introduced now and     not before4 ,my  
friend ,mr4 ,jenkins1 rector of ,lyminge
 in ,kent1     has suggested to me that 
this ,diognetus may have been the tutor 
of ,m4 ,antoninus4  #g4 ,from           
,rusticus,a ,i received the impression  
that my character required improvement  
and discipline2 and from him ,i learned 
not to be led astray to sophistic       
emulation1 nor to writing on speculative
 matters1 nor to delivering little      
hortatory orations1 nor to showing      
myself off as a man who practises much  
discipline1 or does benevolent acts in  
order to make a display2 and to abstain 
from rhetoric1 and poetry1 and fine     
writing2 and not to walk about in the   
house in my outdoor dress1 nor to do    
other things of the kind2 and to write  
my letters with simplicity1 like the    
letter which ,rusticus wrote from       
,sinuessa to my mother2 and with respect

 to those who have offended me by words1
 or done me wrong1 to be easily disposed
 to be pacified and reconciled1 as soon 
as they have shown a readiness to be    
reconciled2 and to read carefully1 and  
not to be satisfied with a superficial  
understanding of a book2 nor hastily to 
give my assent to those who talk        
overmuch2 and ,i am indebted to him for 
being acquainted with the discourses of 
,epictetus1 which he communicated to me 
out of his own collection4      ,a ,q4  
,junius ,rusticus was a ,stoic          
philosopher1 whom ,antoninus     valued 
highly1 and often took his advice       
7,capitol4 ,m4 ,antonin4     iii74      
,antoninus says1 ,greek3 tois           
,epiktteiois hypomnmasin which     must 
not be translated1 the writings of      
,epictetus1 for     ,epictetus wrote    
nothing4 ,his pupil ,arrian1 who has    
preserved     for us all that we know of
 ,epictetus1 says1 ,greek3 tauta        
epeirathn hypomnmata emaut diaphylaxai  
ts ekeinou dianoias     7,ep4 ad4       

,gell47  #h4 ,from ,apollonius,a ,i     
learned freedom of will and undeviating 
steadiness of purpose2 and to look to   
nothing else1 not even for a moment1    
except to reason2 and to be always the  
same1 in sharp pains1 on the occasion of
 the loss of a child1 and in long       
illness2 and to see clearly in a living 
example that the same man can be both   
most resolute and yielding1 and not     
peevish in giving his instruction2 and  
to have had before my eyes a man who    
clearly considered his experience and   
his skill in expounding philosophical   
principles as the smallest of his       
merits2 and from him ,i learned how to  
receive from friends what are esteemed  
favors1 without being either humbled by 
them or letting them pass unnoticed4    
,a ,apollonius of ,chalcis came to ,rome
 in the time of ,pius to     be ,marcus'
 preceptor4 ,he was a rigid ,stoic4  #i4
 ,from ,sextus1,a a benevolent          
disposition1 and the example of a family
 governed in a fatherly manner1 and the 

idea of living conformably to nature2   
and gravity without affectation1 and to 
look carefully after the interests of   
friends1 and to tolerate ignorant       
persons1 and those who form opinions    
without consideration3 he had the power 
of readily accommodating himself to all1
 so that intercourse with him was more  
agreeable than any flattery2 and at the 
same time he was most highly venerated  
by those who associated with him3 and he
 had the faculty both of discovery and  
ordering1 in an intelligent and         
methodical way1 the principles necessary
 for life2 and he never showed anger or 
any other passion1 but was entirely free
 from passion1 and also most            
affectionate2 and he could express      
approbation without noisy display1 and  
he possessed much knowledge without     
ostentation4  #aj4 ,from ,alexander,b   
the grammarian1 to refrain from         
fault-finding1 and not in a reproachful 
way to chide those who uttered any      
barbarous or solecistic or              

strange-sounding expression2 but        
dexterously to introduce the very       
expression which ought to have been     
used1 and in the way of answer or giving
 confirmation1 or joining in an inquiry 
about the thing itself1 not about the   
word1 or by some other fit suggestion4  
#aa4 ,from ,fronto,c ,i learned to      
observe what envy and duplicity and     
hypocrisy are in a tyrant1 and that     
generally those among us who are called 
,patricians are rather deficient in     
paternal affection4  #ab4 ,from         
,alexander the ,platonic1 not frequently
 nor without necessity to say to any    
one1 or to write in a letter1 that ,i   
have no leisure2 nor continually to     
excuse the neglect of duties required by
 our relation to those with whom we     
live1 by alleging urgent occupations4   
#ac4 ,from ,catulus,d not to be         
indifferent when a friend finds fault1  
even if he should find fault without    
reason1 but to try to restore him to his
 usual disposition2 and to be ready to  

speak well of teachers1 as it is        
reported of ,domitius and ,athenodotus2 
and to love my children truly4      ,a  
,sextus of ,chaeronea1 a grandson of    
,plutarch1 or nephew1 as     some say2  
but more probably a grandson4      ,b   
,alexander was a ,grammaticus1 a native 
of ,phrygia4 ,he wrote     a commentary 
on ,homer2 and the rhetorician          
,aristides wrote a     panegyric on     
,alexander in a funeral oration4      ,c
 ,m4 ,cornelius ,fronto was a           
rhetorician1 and in great favor     with
 ,marcus4 ,there are extant various     
letters between ,marcus     and ,fronto4
      ,d ,cinna ,catulus1 a ,stoic      
philosopher4  #ad4 ,from my brother,a   
,severus1 to love my kin1 and to love   
truth1 and to love justice2 and through 
him ,i learned to know ,thrasea1        
,helvidius1 ,cato1 ,dion1 ,brutus2,b and
 from him ,i received the idea of a     
polity in which there is the same law   
for all1 a polity administered with     
regard to equal rights and equal freedom

 of speech1 and the idea of a kingly    
government which respects most of all   
the freedom of the governed2 ,i learned 
from him also  consistency and          
undeviating steadiness in my regard for 
philosophy2 and a disposition to do     
good1 and to give to others readily1 and
 to cherish good hopes1 and to believe  
that ,i am loved by my friends2 and in  
him ,i observed no concealment of his   
opinions with respect to those whom he  
condemned1 and that his friends had no  
need to conjecture what he wished or did
 not wish1 but it was quite plain4      
,a ,the word brother may not be genuine4
 ,antoninus had no     brother4 ,it has 
been supposed that he may mean some     
cousin4     ,schultz in his translation 
omits brother1 and says that this       
,severus is probably ,claudius ,severus1
 a peripatetic4      ,b ,we know1 from  
,tacitus 7,annal4 xiii41 xvi4 #ba2 and  
other     passages71 who ,thrasea and   
,helvidius were4 ,plutarch has written  
the lives of the two ,catos1 and of     

,dion and ,brutus4 ,antoninus           
probably alludes to ,cato of ,utica1 who
 was a ,stoic4  #ae4 ,from ,maximus,a ,i
 learned self-government1 and not to be 
led aside by anything2 and cheerfulness 
in all circumstances1 as well as in     
illness2 and a just admixture in the    
moral character of sweetness and        
dignity1 and to do what was set before  
me without complaining4 ,i observed that
 everybody believed that he thought as  
he spoke1 and that in all that he did he
 never had any bad intention2 and he    
never showed amazement and surprise1 and
 was never in a hurry1 and never put off
 doing a thing1 nor was perplexed nor   
dejected1 nor did he ever laugh to      
disguise his vexation1 nor1 on the other
 hand1 was he ever passionate or        
suspicious4 ,he was accustomed to do    
acts of beneficence1 and was ready to   
forgive1 and was free from all          
falsehood2 and he presented the         
appearance of a man who could not be    
diverted from right1 rather than of a   

man who had been improved4 ,i observed1 
too1 that no man could ever think that  
he was despised by ,maximus1 or ever    
venture to think himself a better man4  
,he had also the art of being humorous  
in an agreeable way4      ,a ,claudius  
,maximus was a ,stoic philosopher1 who  
was highly     esteemed also by         
,antoninus ,pius1 ,marcus' predecessor4 
,the     character of ,maximus is that  
of a perfect man4 7,see viii4 #be47     
#af4 ,in my father,a ,i observed        
mildness of temper1 and unchangeable    
resolution in the things which he had   
determined after due deliberation2 and  
no vain-glory in those things which men 
call honors2 and a love of labor and    
perseverance2 and a readiness to listen 
to those who had anything to propose for
 the common weal2 and undeviating       
firmness in giving to every man         
according to his deserts2 and a         
knowledge derived from experience of the
 occasions for vigorous action and for  
remission4 ,and ,i observed that he had 

overcome all passion for boys2 and he   
considered himself no more than any     
other citizen2,b and he released his    
friends from all obligation to sup with 
him or to attend him of necessity when  
he went abroad1 and those who had failed
 to accompany him1 by reason of any     
urgent circumstances1 always found him  
the same4 ,i observed too his habit of  
careful inquiry in all matters of       
deliberation1 and his persistency1 and  
that he never stopped his investigation 
through being satisfied with appearances
 which first present themselves2 and    
that his disposition was to keep his    
friends1 and not to be soon tired of    
them1 nor yet to be extravagant in his  
affection2 and to be satisfied on all   
occasions1 and cheerful2 and to foresee 
things a long way off1 and to provide   
for the smallest without display2 and to
 check immediately popular applause and 
all flattery2 and to be ever watchful   
over the things which were necessary for
 the administration of the empire1 and  

to be a good manager of the expenditure1
 and patiently to endure the blame which
 he got for such conduct2 and he was    
neither superstitious with respect to   
the gods1 nor did he court men by gifts 
or by trying to please them1 or by      
flattering the populace2 but he showed  
sobriety in all things1 and firmness1   
and never any mean thoughts or action1  
nor love of novelty4 ,and the things    
which conduce in any way to the         
commodity of life1 and of which fortune 
gives an abundant supply1 he used       
without arrogance and without excusing  
himself2 so that when he had them1 he   
enjoyed them without affectation1 and   
when he had them not1 he did not want   
them4 ,no one could ever say of him that
 he was either a sophist or a home-bred 
flippant slave or a pedant2 but every   
one acknowledged him to be a man ripe1  
perfect1 above flattery1 able to manage 
his own and other men's affairs4        
,besides this1 he honored those who were
 true philosophers1 and he did not      

reproach those who pretended to be      
philosophers1 nor yet was he easily led 
by them4 ,he was also easy in           
conversation1 and he made himself       
agreeable without any offensive         
affectation4 ,he took a reasonable care 
of his body's health1 not as one who was
 greatly attached to life1 nor out of   
regard to personal appearance1 nor yet  
in a careless way1 but so that through  
his own attention he very seldom stood  
in need of the physician's art or of    
medicine or external applications4 ,he  
was most ready to give without envy to  
those who possessed any particular      
faculty1 such as that of eloquence or   
knowledge of the law or of morals1 or of
 anything else2 and he gave them his    
help1 that each might enjoy reputation  
according to his deserts2 and he always 
acted conformably to the institutions of
 his country1 without showing any       
affectation of doing so4 ,further1 he   
was not fond of change nor unsteady1 but
 he loved to stay in the same places1   

and to employ himself about the same    
things2 and after his paroxysms of      
headache he came immediately fresh and  
vigorous to his usual occupations4 ,his 
secrets were not many1 but very few and 
very rare1 and these only about public  
matters2 and he showed prudence and     
economy in the exhibition of the public 
spectacles and the construction of      
public buildings1 his donations to the  
people1 and in such things1 for he was a
 man who looked to what ought to be     
done1 not to the reputation which is got
 by a man's acts4 ,he did not take the  
bath at unseasonable hours2 he was not  
fond of building houses1 nor curious    
about what he ate1 nor about the texture
 and color of his clothes1 nor about the
 beauty of his slaves4,c ,his dress came
 from ,lorium1 his villa on the coast1  
and from ,lanuvium generally4,d ,we know
 how he behaved to the toll-collector at
 ,tusculum who asked his pardon2 and    
such was all his behavior4 ,there was in
 him nothing harsh1 nor implacable1 nor 

violent1 nor1 as one may say1 anything  
carried to the sweating point2 but he   
examined all things severally1 as if he 
had abundance of time1 and without      
confusion1 in an orderly way1 vigorously
 and consistently4 ,and that might be   
applied to him which is recorded of     
,socrates1,e that he was able both to   
abstain from1 and to enjoy1 those things
 which many are too weak to abstain     
from1 and cannot enjoy without excess4  
,but to be strong enough both to bear   
the one and to be sober in the other is 
the mark of a man who has a perfect and 
invincible soul1 such as he showed in   
the illness of ,maximus4      ,a ,he    
means his adoptive father1 his          
predecessor1 the ,emperor     ,antoninus
 ,pius4 ,compare vi4 #cj4      ,b ,he   
uses the word ,greek3 koinonomosun4 ,see
 ,gataker's     note4      ,c ,this     
passage is corrupt1 and the exact       
meaning is     uncertain4      ,d       
,lorium was a villa on the coast north  
of ,rome1 and there     ,antoninus was  

brought up1 and he died there4 ,this    
also is     corrupt4      ,e ,xenophon1 
,memorab4 i4 #c1 #ae4  #ag4 ,to the gods
 ,i am indebted for having good         
grandfathers1 good parents1 a good      
sister1 good teachers1 good associates1 
good kinsmen and friends1 nearly        
everything good4 ,further1 ,i owe it to 
the gods that ,i was not hurried into   
any offence against any of them1 though 
,i had a disposition which1 if          
opportunity had offered1 might have led 
me to do something of this kind2 but1   
through their favor1 there never was    
such a concurrence of circumstances as  
put me to the trial4 ,further1 ,i am    
thankful to the gods that ,i was not    
longer brought up with my grandfather's 
concubine1 and that ,i preserved the    
flower of my youth1 and that ,i did not 
make proof of my virility before the    
proper season1 but even deferred the    
time2 that ,i was subjected to a ruler  
and father who was able to take away all
 pride from me1 and to bring me to the  

knowledge that it is possible for a man 
to live in a palace without wanting     
either guards or embroidered dresses1 or
 torches and statues1 and such-like     
show2 but that it is in such a man's    
power to bring himself very near to the 
fashion of a private person1 without    
being for this reason either meaner in  
thought1 or more remiss in action1 with 
respect to the things which must be done
 for the public interest in a manner    
that befits a ruler4 ,i thank the gods  
for giving me such a brother1,a who was 
able by his moral character to rouse me 
to vigilance over myself1 and who at the
 same time pleased me by his respect and
 affection2 that my children have not   
been stupid nor deformed in body2 that  
,i did not make more proficiency in     
rhetoric1 poetry1 and the other studies1
 in which ,i should perhaps have been   
completely engaged1 if ,i had seen that 
,i was making progress in them2 that ,i 
made haste to place those who brought me
 up in the station of honor1 which they 

seemed to desire1 without putting them  
off with hope of my doing it some other 
time after1 because they were then still
 young2 that ,i knew ,apollonius1       
,rusticus1 ,maximus2 that ,i received   
clear and frequent impressions about    
living according to nature1 and what    
kind of a life that is1 so that1 so far 
as depended on the gods1 and their      
gifts1 and help1 and inspirations1      
nothing hindered me from forthwith      
living according to nature1 though ,i   
still fall short of it through my own   
fault1 and through not observing the    
admonitions of the gods1 and1 ,i may    
almost say1 their direct instructions2  
that my body has held out so long in    
such a kind of life2 that ,i never      
touched either ,benedicta or ,theodotus1
 and that1 after having fallen into     
amatory passions1 ,i was cured1 and1    
though ,i was often out of humor with   
,rusticus1 ,i never did anything of     
which ,i had occasion to repent2 that1  
though it was my mother's fate to die   

young1 she spent the last years of her  
life with me2 that1 whenever ,i wished  
to help any man in his need1 or on any  
other occasion1 ,i was never told that  
,i had not the means of doing it2 and   
that to myself the same necessity never 
happened1 to receive anything from      
another2 that ,i have such a wife1,b so 
obedient1 and so affectionate1 and so   
simple2 that ,i had abundance of good   
masters for my children2 and that       
remedies have been shown to me by       
dreams1 both others1 and against        
bloodspitting and giddiness,c4442 and   
that1 when ,i had an inclination to     
philosophy1 ,i did not fall into the    
hands of any sophist1 and that ,i did   
not waste my time on writers of         
histories1 or in the resolution of      
syllogisms1 or occupy myself about the  
investigation of appearances in the     
heavens2 for all these things require   
the help of the gods and fortune4       
,among the ,quadi at the ,granua4,d     
,a ,the emperor had no brother except   

,l4 ,verus1 his brother by     adoption4
      ,b ,see the ,life of ,antoninus4  
,c ,this is corrupt4      ,d ,the ,quadi
 lived in the southern part of ,bohemia 
and     ,moravia2 and ,antoninus made a 
campaign against them4 7,see the        
,life47 ,granua is probably the river   
,graan1 which flows into     the        
,danube4      ,if these words are       
genuine1 ,antoninus may have written    
this     first book during the war with 
the ,quadi4 ,in the first edition     of
 ,antoninus1 and in the older editions1 
the first three     sections of the     
second book make the conclusion of the  
first     book4 ,gataker placed them at 
the beginning of the second book4       
,,ii4   ,begin the morning by saying to 
thyself1 ,i shall meet with the         
busybody1 the ungrateful1 arrogant1     
deceitful1 envious1 unsocial4 ,all these
 things happen to them by reason of     
their ignorance of what is good and     
evil4 ,but ,i who have seen the nature  
of the good that it is beautiful1 and of

 the bad that it is ugly1 and the nature
 of him who does wrong1 that it is akin 
to me2 not only of the same blood or    
seed1 but that it participates in the   
same intelligence and the same portion  
of the divinity1 ,i can neither be      
injured by any of them1 for no one can  
fix on me what is ugly1 nor can ,i be   
angry with my kinsman1 nor hate him4    
,for we are made for co-operation1 like 
feet1 like hands1 like eyelids1 like the
 rows of the upper and lower teeth4,a   
,to act against one another1 then1 is   
contrary to nature2 and it is acting    
against one another to be vexed and to  
turn away4      ,a ,xenophon1 ,mem4 ii4 
#c4 #ah4  #b4 ,whatever this is that ,i 
am1 it is a little flesh and breath1 and
 the ruling part4 ,throw away thy books2
 no longer distract thyself3 it is not  
allowed2 but as if thou wast now dying1 
despise the flesh2 it is blood and bones
 and network1 a contexture of nerves1   
veins1 and arteries4 ,see the breath    
also1 what kind of a thing it is2 air1  

and not always the same1 but every      
moment sent out and again sucked in4    
,the third1 then1 is the ruling part2   
consider thus3 ,thou art an old man2 no 
longer let this be a slave1 no longer be
 pulled by the strings like a puppet to 
unsocial movements1 no longer be either 
dissatisfied with thy present lot1 or   
shrink from the future4  #c4 ,all that  
is from the gods is full of providence4 
,that which is from fortune is not      
separated from nature or without an     
interweaving and involution with the    
things which are ordered by providence4 
,from thence all things flow2 and there 
is besides necessity1 and that which is 
for the advantage of the whole universe1
 of which thou art a part4 ,but that is 
good for every part of nature which the 
nature of the whole brings1 and what    
serves to maintain this nature4 ,now the
 universe is preserved1 as by the       
changes of the elements so by the       
changes of things compounded of the     
elements4 ,let these principles be      

enough for thee2 let them always be     
fixed opinions4 ,but cast away the      
thirst after books1 that thou mayest not
 die murmuring1 but cheerfully1 truly1  
and from thy heart thankful to the gods4
  #d4 ,remember how long thou hast been 
putting off these things1 and how often 
thou hast received an opportunity from  
the gods1 and yet dost not use it4 ,thou
 must now at last perceive of what      
universe thou art a part1 and of what   
administrator of the universe thy       
existence is an efflux1 and that a limit
 of time is fixed for thee1 which if    
thou dost not use for clearing away the 
clouds from thy mind1 it will go and    
thou wilt go1 and it will never return4 
#e4 ,every moment think steadily as a   
,roman and a man to do what thou hast in
 hand with perfect and simple dignity1  
and feeling of affection1 and freedom1  
and justice1 and to give thyself relief 
from all other thoughts4 ,and thou wilt 
give thyself relief if thou doest every 
act of thy life as if it were the last1 

laying aside all carelessness and       
passionate aversion from the commands of
 reason1 and all hypocrisy1 and         
self-love1 and discontent with the      
portion which has been given to thee4   
,thou seest how few the things are1 the 
which if a man lays hold of1 he is able 
to live a life which flows in quiet1 and
 is like the existence of the gods2 for 
the gods on their part will require     
nothing more from him who observes these
 things4  #f4 ,do wrong,a to thyself1 do
 wrong to thyself1 my soul2 but thou    
wilt no longer have the opportunity of  
honoring thyself4 ,every man's life is  
sufficient4 ,but thine is nearly        
finished1 though thy soul reverences not
 itself1 but places thy felicity in the 
souls of others4      ,a ,perhaps it    
should be1 thou art doing violence to   
thyself4     ,greek3 hybrizeis not      
,greek3 hybrize4  #g4 ,do the things    
external which fall upon thee distract  
thee8 ,give thyself time to learn       
something new and good1 and cease to be 

whirled around4 ,but then thou must also
 avoid being carried about the other    
way2 for those too are triflers who have
 wearied themselves in life by their    
activity1 and yet have no object to     
which to direct every movement1 and1 in 
a word1 all their thoughts4  #h4        
,through not observing what is in the   
mind of another a man has seldom been   
seen to be unhappy2 but those who do not
 observe the movements of their own     
minds must of necessity be unhappy4  #i4
 ,this thou must always bear in mind1   
what is the nature of the whole1 and    
what is my nature1 and how this is      
related to that1 and what kind of a part
 it is of what kind of a whole1 and that
 there is no one who hinders thee from  
always doing and saying the things which
 are according to the nature of which   
thou art a part4  #aj4 ,theophrastus1 in
 his comparison of bad acts--such a     
comparison as one would make in         
accordance with the common notions of   
mankind--says1 like a true philosopher1 

that the offenses which are committed   
through desire are more blamable than   
those which are committed through anger4
 ,for he who is excited by anger seems  
to turn away from reason with a certain 
pain and unconscious contraction2 but he
 who offends through desire1 being      
overpowered by pleasure1 seems to be in 
a manner more intemperate and more      
womanish in his offences4 ,rightly1     
then1 and in a way worthy of philosophy1
 he said that the offence which is      
committed with pleasure is more blamable
 than that which is committed with pain2
 and on the whole the one is more like a
 person who has been first wronged and  
through pain is compelled to be angry1  
but the other is moved by his own       
impulse to do wrong1 being carried      
towards doing something by desire4  #aa4
 ,since it is possible,a that thou      
mayest depart from life this very       
moment1 regulate every act and thought  
accordingly4,b ,but to go away from     
among men1 if there are gods1 is not a  

thing to be afraid of1 for the gods will
 not involve thee in evil2 but if indeed
 they do not exist1 or if they have no  
concern about human affairs1 what is it 
to me to live in a universe devoid of   
gods or devoid of providence8 ,but in   
truth they do exist1 and they do care   
for human things1 and they have put all 
the means in man's power to enable him  
not to fall into real evils4 ,and as to 
the rest1 if there was anything evil1   
they would have provided for this also1 
that it should be altogether in a man's 
power not to fall into it4 ,now that    
which does not make a man worse1 how can
 it make a man's life worse8 ,but       
neither through ignorance1 nor--having  
the knowledge but not the power to guard
 against or correct these things1 is it 
possible that the nature of the universe
 has overlooked them2 nor is it possible
 that it has made so great a mistake1   
either through want of power or want of 
skill1 that good and evil should happen 
indiscriminately to the good and the    

bad4 ,but death certainly1 and life1    
honor and dishonor1 pain and            
pleasure1--all these things equally     
happen to good men and bad1 being things
 which make us neither better nor worse4
 ,therefore they are neither good nor   
evil4      ,a ,or it may mean1 since it 
is in thy power to depart2 which        
gives a meaning somewhat different4     
,b ,see ,cicero1 ,tuscul41 i4 #di4  #ab4
 ,how quickly all things disappear1--in 
the universe the bodies themselves1 but 
in time the remembrance of them4 ,what  
is the nature of all sensible things1   
and particularly those which attract    
with the bait of pleasure or terrify by 
pain1 or are noised abroad by vapory    
fame2 how worthless1 and contemptible1  
and sordid1 and perishable1 and dead    
they are1--all this it is the part of   
the intellectual faculty to observe4 ,to
 observe too who these are whose        
opinions and voices give reputation2    
what death is1 and the fact that1 if a  
man looks at it in itself1 and by the   

abstractive power of reflection resolves
 into their parts all the things which  
present themselves to the imagination in
 it1 he will then consider it to be     
nothing else than an operation of       
nature2 and if any one is afraid of an  
operation of nature1 he is a child4     
,this1 however1 is not only an operation
 of nature1 but it is also a thing which
 conduces to the purposes of nature4 ,to
 observe too how man comes near to the  
,deity1 and by what part of him1 and    
when this part of man is so disposed    
7vi4 #bh74  #ac4 ,nothing is more       
wretched than a man who traverses       
everything in a round1 and pries into   
the things beneath the earth1 as the    
poet,a says1 and seeks by conjecture    
what is in the minds of his neighbors1  
without perceiving that it is sufficient
 to attend to the daemon within him1 and
 to reverence it sincerely4 ,and        
reverence of the daemon consists in     
keeping it pure from passion and        
thoughtlessness1 and dissatisfaction    

with what comes from gods and men4 ,for 
the things from the gods merit          
veneration for their excellence2 and the
 things from men should be dear to us by
 reason of kinship2 and sometimes even1 
in a manner1 they move our pity by      
reason of men's ignorance of good and   
bad2 this defect being not less than    
that which deprives us of the power of  
distinguishing things that are white and
 black4      ,a ,pindar1 in the         
,theaetetus of ,plato4 ,see xi4 #a4     
#ad4 ,though thou shouldest be going to 
live three thousand years and as many   
times ten thousand years1 still remember
 that no man loses any other life than  
this which he now lives1 nor lives any  
other than this which he now loses4 ,the
 longest and shortest are thus brought  
to the same4 ,for the present is the    
same to all1 though that which perish is
 not the same2,a and so that which is   
lost appears to be a mere moment4 ,for a
 man cannot lose either the past or the 
future3 for what a man has not1 how can 

any one take this from him8 ,these two  
things then thou must bear in mind2 the 
one1 that all things from eternity are  
of like forms and come round in a       
circle1 and that it makes no difference 
whether a man shall see the same things 
during a hundred years1 or two hundred1 
or an infinite time2 and the second1    
that the longest liver and he who will  
die soonest lose just the same4 ,for the
 present is the only thing of which a   
man can be deprived1 if it is true that 
this is the only thing which he has1 and
 that a man cannot lose a thing if he   
has it not4      ,a ,see ,gataker's     
note4  #ae4 ,remember that all is       
opinion4 ,for what was said by the      
,cynic ,monimus is manifest3 and        
manifest too is the use of what was     
said1 if a man receives what may be got 
out of it as far as it is true4  #af4   
,the soul of man does violence to       
itself1 first of all1 when it becomes an
 abscess1 and1 as it were1 a tumor on   
the universe1 so far as it can4 ,for to 

be vexed at anything which happens is a 
separation of ourselves from nature1 in 
some part of which the natures of all   
other things are contained4 ,in the next
 place1 the soul does violence to itself
 when it turns away from any man1 or    
even moves towards him with the         
intention of injuring1 such as are the  
souls of those who are angry4 ,in the   
third place1 the soul does violence to  
itself when it is overpowered by        
pleasure or by pain4 ,fourthly1 when it 
plays a part1 and does or says anything 
insincerely and untruly4 ,fifthly1 when 
it allows any act of its own and any    
movement to be without an aim1 and does 
anything thoughtlessly and without      
considering what it is1 it being right  
that even the smallest things be done   
with reference to an end2 and the end of
 rational animals is to follow the      
reason and the law of the most ancient  
city and polity4  #ag4 ,of human life   
the time is a point1 and the substance  
is in a flux1 and the perception dull1  

and the composition of the whole body   
subject to putrefaction1 and the soul a 
whirl1 and fortune hard to divine1 and  
fame a thing devoid of judgment4 ,and1  
to say all in a word1 everything which  
belongs to the body is a stream1 and    
what belongs to the soul is a dream and 
vapor1 and life is a warfare and a      
stranger's sojourn1 and after fame is   
oblivion4 ,what then is that which is   
able to conduct a man8 ,one thing1 and  
only one1 philosophy4 ,but this consists
 in keeping the daemon within a man free
 from violence and unharmed1 superior to
 pains and pleasures1 doing nothing     
without a purpose1 nor yet falsely and  
with hypocrisy1 not feeling the need of 
another man's doing or not doing        
anything2 and besides1 accepting all    
that happens1 and all that is allotted1 
as coming from thence1 wherever it is1  
from whence he himself came2 and1       
finally1 waiting for death with a       
cheerful mind1 as being nothing else    
than a dissolution of the elements of   

which every living being is compounded4 
,but if there is no harm to the elements
 themselves in each continually changing
 into another1 why should a man have any
 apprehension about the change and      
dissolution of all the elements8 ,for it
 is according to nature1 and nothing is 
evil which is according to nature4      
,this in ,carnuntum4,a      ,a          
,carnuntum was a town of ,pannonia1 on  
the south side of the     ,danube1 about
 thirty miles east of ,vindobona        
7,vienna74     ,orosius 7vii4 #ae7 and  
,eutropius 7viii4 #ac7 say that         
,antoninus     remained three years at  
,carmuntum during his war with the      
,marcomanni4     ,,iii4   ,we ought to  
consider not only that our life is daily
 wasting away and a smaller part of it  
is left1 but another thing also must be 
taken into the account1 that if a man   
should live longer1 it is quite         
uncertain whether the understanding will
 still continue sufficient for the      
comprehension of things1 and retain the 

power of contemplation which strives to 
acquire the knowledge of the divine and 
the human4 ,for if he shall begin to    
fall into dotage1 perspiration and      
nutrition and imagination and appetite1 
and whatever else there is of the kind1 
will not fail2 but the power of making  
use of ourselves1 and filling up the    
measure of our duty1 and clearly        
separating all appearances1 and         
considering whether a man should now    
depart from life1 and whatever else of  
the kind absolutely requires a          
disciplined reason1--all this is already
 extinguished4 ,we must make haste1     
then1 not only because we are daily     
nearer to death1 but also because the   
conception of things and the            
understanding of them cease first4  #b4 
,we ought to observe also that even the 
things which follow after the things    
which are produced according to nature  
contain something pleasing and          
attractive4 ,for instance1 when bread is
 baked some parts are split at the      

surface1 and these parts which thus     
open1 and have a certain fashion        
contrary to the purpose of the baker's  
art1 are beautiful in a manner1 and in a
 peculiar way excite a desire for       
eating4 ,and again1 figs1 when they are 
quite ripe1 gape open2 and in the ripe  
olives the very circumstance of their   
being near to rottenness adds a peculiar
 beauty to the fruit4 ,and the ears of  
corn bending down1 and the lion's       
eyebrows1 and the foam which flows from 
the mouth of wild boars1 and many other 
things1--though they are far from being 
beautiful if a man should examine them  
severally1--still1 because they are     
consequent upon the things which are    
formed by nature1 help to adorn them1   
and they please the mind2 so that if a  
man should have a feeling and deeper    
insight with respect to the things which
 are produced in the universe1 there is 
hardly one of those which follow by way 
of consequence which will not seem to   
him to be in a manner disposed so as to 

give pleasure4 ,and so he will see even 
the real gaping jaws of wild beasts with
 no less pleasure than those which      
painters and sculptors show by          
imitation2 and in an old woman and an   
old man he will be able to see a certain
 maturity and comeliness2 and the       
attractive loveliness of young persons  
he will be able to look on with chaste  
eyes2 and many such things will present 
themselves1 not pleasing to every man1  
but to him only who has become truly    
familiar with ,nature and her works4    
#c4 ,hippocrates1 after curing many     
diseases1 himself fell sick and died4   
,the ,chaldaei foretold the deaths of   
many1 and then fate caught them too4    
,alexander and ,pompeius1 and ,caius    
,caesar1 after so often completely      
destroying whole cities1 and in battle  
cutting to pieces many ten thousands of 
cavalry and infantry1 themselves too at 
last departed from life4 ,heraclitus1   
after so many speculations on the       
conflagration of the universe1 was      

filled with water internally and died   
smeared all over with mud4 ,and lice    
destroyed ,democritus2 and other lice   
killed ,socrates4 ,what means all this8 
,thou hast embarked1 thou hast made the 
voyage1 thou art come to shore2 get out4
 ,if indeed to another life1 there is no
 want of gods1 not even there2 but if to
 a state without sensation1 thou wilt   
cease to be held by pains and pleasures1
 and to be a slave to the vessel1 which 
is as much inferior as that which serves
 it is superior3 for the one is         
intelligence and deity2 the other is    
earth and corruption4  #d4 ,do not waste
 the remainder of thy life in thoughts  
about others1 when thou dost not refer  
thy thoughts to some object of common   
utility4 ,for thou losest the           
opportunity of doing something else when
 thou hast such thoughts as             
these1--,what is such a person doing1   
and why1 and what is he saying1 and what
 is he thinking of1 and what is he      
contriving1 and whatever else of the    

kind makes us wander away from the      
observation of our own ruling power4 ,we
 ought then to check in the series of   
our thoughts everything that is without 
a purpose and useless1 but most of all  
the over-curious feeling and the        
malignant2 and a man should use himself 
to think of those things only about     
which if one should suddenly ask1 ,what 
hast thou now in thy thoughts8 with     
perfect openness thou mightest          
immediately answer1 ,this or ,that2 so  
that from thy words it should be plain  
that everything in thee is simple and   
benevolent1 and such as befits a social 
animal1 and one that cares not for      
thoughts about pleasure or sensual      
enjoyments at all1 nor has any rivalry  
or envy and suspicion1 or anything else 
for which thou wouldst blush if thou    
shouldst say that thou hadst it in thy  
mind4 ,for the man who is such1 and no  
longer delays being among the number of 
the best1 is like a priest and minister 
of the gods1 using too the deity which  

is planted within him1 which makes the  
man uncontaminated by pleasure1 unharmed
 by any pain1 untouched by any insult1  
feeling no wrong1 a fighter in the      
noblest fight1 one who cannot be        
overpowered by any passion1 dyed deep   
with justice1 accepting with all his    
soul everything which happens and is    
assigned to him as his portion2 and not 
often1 nor yet without great necessity  
and for the general interest1 imagining 
what another says1 or does1 or thinks4  
,for it is only what belongs to himself 
that he makes the matter for his        
activity2 and he constantly thinks of   
that which is allotted to himself out of
 the sum total of things1 and he makes  
his own acts fair1 and he is persuaded  
that his own portion is good4 ,for the  
lot which is assigned to each man is    
carried along with him and carries him  
along with it4 ,and he remembers also   
that every rational animal is his       
kinsman1 and that to care for all men is
 according to man's nature2 and a man   

should hold on to the opinion not of    
all1 but of those only who confessedly  
live according to nature4 ,but as to    
those who live not so1 he always bears  
in mind what kind of men they are both  
at home and from home1 both by night and
 by day1 and what they are1 and with    
what men they live an impure life4      
,accordingly1 he does not value at all  
the praise which comes from such men1   
since they are not even satisfied with  
themselves4  #e4 ,labor not unwillingly1
 nor without regard to the common       
interest1 nor without due consideration1
 nor with distraction2 nor let studied  
ornament set off thy thoughts1 and be   
not either a man of many words1 or busy 
about too many things4 ,and further1 let
 the deity which is in thee be the      
guardian of a living being1 manly and of
 ripe age1 and engaged in matter        
political1 and a ,roman1 and a ruler1   
who has taken his post like a man       
waiting for the signal which summons him
 from life1 and ready to go1 having need

 neither of oath nor of any man's       
testimony4 ,be cheerful also1 and seek  
not external help nor the tranquillity  
which others give4 ,a man then must     
stand erect1 not be kept erect by       
others4  #f4 ,if thou findest in human  
life anything better than justice1      
truth1 temperance1 fortitude1 and1 in a 
word1 anything better than thy own      
mind's self-satisfaction in the things  
which it enables thee to do according to
 right reason1 and in the condition that
 is assigned to thee without thy own    
choice2 if1 ,i say1 thou seest anything 
better than this1 turn to it with all   
thy soul1 and enjoy that which thou hast
 found to be the best4 ,but if nothing  
appears to be better than the ,deity    
which is planted in thee1 which has     
subjected to itself all thy appetites1  
and carefully examines all the          
impressions1 and1 as ,socrates said1 has
 detached itself from the persuasions of
 sense1 and has submitted itself to the 
gods1 and cares for mankind2 if thou    

findest everything else smaller and of  
less value than this1 give place to     
nothing else1 for if thou dost once     
diverge and incline to it1 thou wilt no 
longer without distraction be able to   
give the preference to that good thing  
which is thy proper possession and thy  
own2 for it is not right that anything  
of any other kind1 such as praise from  
the many1 or power1 or enjoyment of     
pleasure1 should come into competition  
with that which is rationally and       
politically or1 practically good4 ,all  
these things1 even though they may seem 
to adapt themselves to the better things
 in a small degree1 obtain the          
superiority all at once1 and carry us   
away4 ,but do thou1 ,i say1 simply and  
freely choose the better1 and hold to   
it4--,but that which is useful is the   
better4--,well1 then1 if it is useful to
 thee as a rational being1 keep to it2  
but if it is only useful to thee as an  
animal1 say so1 and maintain thy        
judgment without arrogance3 only take   

care that thou makest the inquiry by a  
sure method4  #g4 ,never value anything 
as profitable to thyself which shall    
compel thee to break thy promise1 to    
lose thy self-respect1 to hate any man1 
to suspect1 to curse1 to act the        
hypocrite1 to desire anything which     
needs walls and curtains3 for he who has
 preferred to everything else his own   
intelligence and daemon and the worship 
of its excellence1 acts no tragic part1 
does not groan1 will not need either    
solitude or much company2 and1 what is  
chief of all1 he will live without      
either pursuing or flying from death2,a 
but whether for a longer or a shorter   
time he shall have the soul enclosed in 
the body1 he cares not at all3 for even 
if he must depart immediately1 he will  
go as readily as if he were going to do 
anything else which can be done with    
decency and order2 taking care of this  
only all through life1 that his thoughts
 turn not away from anything which      
belongs to an intelligent animal and a  

member of a civil community4      ,a    
,comp4 ix4 #c4  #h4 ,in the mind of one 
who is chastened and purified thou wilt 
find no corrupt matter1 nor impurity1   
nor any sore skinned over4 ,nor is his  
life incomplete when fate overtakes him1
 as one may say of an actor who leaves  
the stage before ending and finishing   
the play4 ,besides1 there is in him     
nothing servile1 nor affected1 nor too  
closely bound to other things1 nor yet  
detached,a from other things1 nothing   
worthy of blame1 nothing which seeks a  
hiding-place4      ,a viii4 #cd4  #i4   
,reverence the faculty which produces   
opinion4 ,on this faculty it entirely   
depends whether there shall exist in thy
 ruling part any opinion inconsistent   
with nature and the constitution of the 
rational animal4 ,and this faculty      
promises freedom from hasty judgment1   
and friendship towards men1 and         
obedience to the gods4  #aj4 ,throwing  
away then all things1 hold to these only
 which are few2 and besides1 bear in    

mind that every man lives only this     
present time1 which is an indivisible   
point1 and that all the rest of his life
 is either past or it is uncertain4     
,short then is the time which every man 
lives2 and small the nook of the earth  
where he lives2 and short too the       
longest posthumous fame1 and even this  
only continued by a succession of poor  
human beings1 who will very soon die1   
and who know not even themselves1 much  
less him who died long ago4  #aa4 ,to   
the aids which have been mentioned let  
this one still be added3 ,make for      
thyself a definition or description of  
the thing which is presented to thee1 so
 as to see distinctly what kind of a    
thing it is in its substance1 in its    
nudity1 in its complete entirety1 and   
tell thyself its proper name1 and the   
names of the things of which it has been
 compounded1 and into which it will be  
resolved4 ,for nothing is so productive 
of elevation of mind as to be able to   
examine methodically and truly every    

object which is presented to thee in    
life1 and always to look at things so as
 to see at the same time what kind of   
universe this is1 and what kind of use  
everything performs in it1 and what     
value everything has with reference to  
the whole1 and what with reference to   
man1 who is a citizen of the highest    
city1 of which all other cities are like
 families2 what each thing is1 and of   
what it is composed1 and how long it is 
the nature of this thing to endure which
 now makes an impression on me1 and what
 virtue ,i have need of with respect to 
it1 such as gentleness1 manliness1      
truth1 fidelity1 simplicity1            
contentment1 and the rest4 ,wherefore1  
on every occasion a man should say3     
,this comes from god2 and this is       
according to the apportionment  and     
spinning of the thread of destiny1 and  
such-like coincidence and chance2 and   
this is from one of the same stock1 and 
a kinsman and partner1 one who knows    
not1 however1 what is according to his  

nature4 ,but ,i know2 for this reason ,i
 behave towards him according to the    
natural law of fellowship with          
benevolence and justice4 ,at the same   
time1 however1 in things indifferent,a  
,i attempt to ascertain the value of    
each4      ,a ,est et horum quae media  
appellamus grande                       
discrimen4--,seneca1 ,ep4 #hb4  #ab4 ,if
 thou workest at that which is before   
thee1 following right reason seriously1 
vigorously1 calmly1 without allowing    
anything else to distract thee1 but     
keeping thy divine part pure1 as if thou
 shouldst be bound to give it back      
immediately2 if thou holdest to this1   
expecting nothing1 fearing nothing1 but 
satisfied with thy present activity     
according to nature1 and with heroic    
truth in every word and sound which thou
 utterest1 thou wilt live happy4 ,and   
there is no man who is able to prevent  
this4  #ac4 ,as physicians have always  
their instruments and knives ready for  
cases which suddenly require their      

skill1 so do thou have principles ready 
for the understanding of things divine  
and human1 and for doing everything1    
even the smallest1 with a recollection  
of the bond which unites the divine and 
human to one another4 ,for neither wilt 
thou do anything well which pertains to 
man without at the same time having a   
reference to things divine2 nor the     
contrary4  #ad4 ,no longer wander at    
hazard2 for neither wilt thou read thy  
own memoirs1,a nor the acts of the      
ancient ,romans and ,hellenes1 and the  
selections from books which thou wast   
reserving for thy old age4,b ,hasten    
then to the end which thou hast before  
thee1 and1 throwing away idle hopes1    
come to thy own aid1 if thou carest at  
all for thyself1 while it is in thy     
power4      ,a ,greek3 hypomnmata3 or   
memoranda1 notes1 and the like4     ,see
 i4 #ag4      ,b ,compare ,fronto1 ii4  
#i2 a letter of ,marcus to ,fronto1 who 
was then consul3 ,feci tamen mihi per   
hos dies excerpta ex     libris         

sexaginta in quinque tomis4 ,but he says
 some of them     were small books4     
#ae4 ,they know not how many things are 
signified by the words stealing1 sowing1
 buying1 keeping quiet1 seeing what     
ought to be done2 for this is not       
effected by the eyes1 but by another    
kind of vision4  #af4 ,body1 soul1      
intelligence3 to the body belong        
sensation1 to the soul appetites1 to the
 intelligence principles4 ,to receive   
the impressions of forms by means of    
appearances belongs even to animals2 to 
be pulled by the strings,a of desire    
belongs both to wild beasts and to men  
who have made themselves into women1 and
 to a ,phalaris and a ,nero3 and to have
 the intelligence that guides to the    
things which appear suitable belongs    
also to those who do not believe in the 
gods1 and who betray their country1 and 
do their impure deeds when they have    
shut the doors4 ,if then everything else
 is common to all that ,i have          
mentioned1 there remains that which is  

peculiar to the good man1 to be pleased 
and content with what happens1 and with 
the thread which is spun for him2 and   
not to defile the divinity which is     
planted in his breast1 nor disturb it by
 a crowd of images1 but to preserve it  
tranquil1 following it obediently as a  
god1 neither saying anything contrary to
 the truth1 nor doing anything contrary 
to justice4 ,and if all men refuse to   
believe that he lives a simple1 modest1 
and contented life1 he is neither angry 
with any of them1 nor does he deviate   
from the way which leads to the end of  
life1 to which a man ought to come pure1
 tranquil1 ready to depart1 and without 
any compulsion perfectly reconciled to  
his lot4      ,a ,compare ,plato1 ,de   
,legibus1 i4 p4 #fdd1 ,greek3 oti tauta 
ta     path etc42 and ,antoninus1 ii4   
#b2 vii4 #c2 xii4 #ai4     ,,iv4   ,that
 which rules within1 when it is         
according to nature1 is so affected with
 respect to the events which happened1  
that it always easily adapts itself to  

that which is possible and is presented 
to it4 ,for it requires no definite     
material1 but it moves towards its      
purpose1,a under certain conditions1    
however2 and it makes a material for    
itself out of that which opposes it1 as 
fire lays hold of what falls into it1 by
 which a small light would have been    
extinguished2 but when the fire is      
strong1 it soon appropriates to itself  
the matter which is heaped on it1 and   
consumes it1 and rises higher by means  
of this very material4      ,a ,greek3  
pros tha hgoumena literally towards that
 which     leads4 ,the exact translation
 is doubtful4 ,see ,gataker's note4  #b4
 ,let no act be done without a purpose1 
nor otherwise than according to the     
perfect principles of art4  #c4 ,men    
seek retreats for themselves1 houses in 
the country1 sea-shores1 and mountains2 
and thou too art wont to desire such    
things very much4 ,but this is          
altogether a mark of the most common    
sort of men1 for it is in thy power     

whenever thou shalt choose to retire    
into thyself4 ,for nowhere either with  
more quiet or more freedom from trouble 
does a man retire than into his own     
soul1 particularly when he has within   
him such thoughts that by looking into  
them he is immediately in perfect       
tranquillity2 and ,i affirm that        
tranquillity is nothing else than the   
good ordering of the mind4 ,constantly  
then give to thyself this retreat1 and  
renew thyself2 and let thy principles be
 brief and fundamental1 which1 as soon  
as thou shalt recur to them1 will be    
sufficient to cleanse the soul          
completely1 and to send thee back free  
from all discontent with the things to  
which thou returnest4 ,for with what art
 thou discontented8 ,with the badness of
 men8 ,recall to thy mind this          
conclusion1 that rational animals exist 
for one another1 and that to endure is a
 part of justice1 and that men do wrong 
involuntarily2 and consider how many    
already1 after mutual enmity1 suspicion1

 hatred1 and fighting1 have been        
stretched dead1 reduced to ashes2 and be
 quiet at last4--,but perhaps thou art  
dissatisfied with that which is assigned
 to thee out of the universe4--,recall  
to thy recollection this alternative2   
either there is providence or atoms     
fortuitous concurrence of things2 or    
remember the arguments by which it has  
been proved that the world is a kind of 
political community and be quiet at     
last4--,but perhaps corporeal things    
will still fasten upon thee4--,consider 
then further that the mind mingles not  
with the breath1 whether moving gently  
or violently1 when it has once drawn    
itself apart and discovered its own     
power1 and think also of all that thou  
hast heard and assented to about pain   
and pleasure and be quiet at last4--,but
 perhaps the desire of the thing called 
fame will torment thee4--,see how soon  
everything is forgotten1 and look at the
 chaos of infinite time on each side of 
the present1 and the emptiness of       

applause1 and the changeableness and    
want of judgment in those who pretend to
 give praise1 and the narrowness of the 
space within which it is circumscribed  
and be quiet at last4 ,for the whole    
earth is a point1 and how small a nook  
in it is this thy dwelling1 and how few 
are there in it1 and what kind of people
 are they who will praise thee4  ,this  
then remains3 ,remember to retire into  
this little territory of thy own1,a and 
above all do not distract or strain     
thyself1 but be free1 and look at things
 as a man1 as a human being1 as a       
citizen1 as a mortal4 ,but among the    
things readiest to thy hand to which    
thou shalt turn1 let there be these1    
which are two4 ,one is that things do   
not touch the soul1 for they are        
external and remain immovable2 but our  
perturbations come only from the opinion
 which is within4 ,the other is that all
 these things1 which thou seest1 change 
immediately and will no longer be2 and  
constantly bear in mind how many of     

these changes thou hast already         
witnessed4 ,the universe is             
transformation3 life is opinion4      ,a
 ,tecum habita1 noris quam sit tibi     
curta     supellex4--,perseus1 iv4 #eb4 
#d4 ,if our intellectual part is common1
 the reason also1 in respect of which we
 are rational beings1 is common3 if this
 is so1 common also is the reason which 
commands us what to do1 and what not to 
do2 if this is so1 there is a common law
 also2 if this is so1 we are            
fellow-citizens2 if this is so1 we are  
members of some political community2 if 
this is so1 the world is in a manner a  
state4,a ,for of what other common      
political community will any one say    
that the whole human race are members8  
,and from thence1 from this common      
political community1 comes also our very
 intellectual faculty and reasoning     
faculty and our capacity for law2 or    
whence do they come8 ,for as my earthly 
part is a portion given to me from      
certain earth1 and that which is watery 

from another element1 and that which is 
hot and fiery from some peculiar source 
7for nothing comes out of that which is 
nothing1 as nothing also returns to     
non-existence71 so also the intellectual
 part comes from some source4      ,a   
,compare ,cicero ,de ,legibus1 i4 #g4   
#e4 ,death is such as generation is1 a  
mystery of nature2 composition out of   
the same elements1 and a decomposition  
into the same2 and altogether not a     
thing of which any man should be        
ashamed1 for it is not contrary to the  
nature of a reasonable animal1 and not  
contrary to the reason of our           
constitution4  #f4 ,it is natural that  
these things should be done by such     
persons1 it is a matter of necessity2   
and if a man will not have it so1 he    
will not allow the fig-tree to have     
juice4 ,but by all means bear this in   
mind1 that within a very short time both
 thou and he will be dead2 and soon not 
even your names will be left behind4    
#g4 ,take away thy opinion1 and then    

there is taken away the complaint1 ,i   
have been harmed4 ,take away the        
complaint1 ,i have been harmed1 and the 
harm is taken away4  #h4 ,that which    
does not make a man worse than he was1  
also does not make his life worse1 nor  
does it harm him either from without or 
from within4  #i4 ,the nature of that   
which is universally useful has been    
compelled to do this4  #aj4 ,consider   
that everything which happens1 happens  
justly1 and if thou observest carefully1
 thou wilt find it to be so4 ,i do not  
say only with respect to the continuity 
of the series of things1 but with       
respect to what is just1 and as if it   
were done by one who assigns to each    
thing its value4 ,observe then as thou  
hast begun2 and whatever thou doest1 do 
it in conjunction with this1 the being  
good1 and in the sense in which a man is
 properly understood to be good4 ,keep  
to this in every action4  #aa4 ,do not  
have such an opinion of things as he has
 who does thee wrong1 or such as he     

wishes thee to have1 but look at them as
 they are in truth4  #ab4 ,a man should 
always have these two rules in          
readiness2 the one to do only whatever  
the reason of the ruling and legislating
 faculty may suggest for the use of men2
 the other1 to change thy opinion1 if   
there is any one at hand who sets thee  
right and moves thee from any opinion4  
,but this change of opinion must proceed
 only from a certain persuasion1 as of  
what is just or of common advantage1 and
 the like1 not because it appears       
pleasant or brings reputation4  #ac4    
,hast thou reason8 ,i have4--,why then  
dost not thou use it8 ,for if this does 
its own work1 what else dost thou wish8 
#ad4 ,thou hast existed as a part4 ,thou
 shalt disappear in that which produced 
thee2 but rather thou shalt be received 
back into its seminal principle by      
transmutation4  #ae4 ,many grains of    
frankincense on the same altar3 one     
falls before1 another falls after2 but  
it makes no difference4  #af4 ,within   

ten days thou wilt seem a god to those  
to whom thou art now a beast and an ape1
 if thou wilt return to thy principles  
and the worship of reason4  #ag4 ,do not
 act as if thou wert going to live ten  
thousand years4 ,death hangs over thee4 
,while thou livest1 while it is in thy  
power1 be good4  #ah4 ,how much trouble 
he avoids who does not look to see what 
his neighbor says or does or thinks1 but
 only to what he does himself1 that it  
may be just and pure2 or1 as ,agathon   
says1 look not round at the depraved    
morals of others1 but run straight along
 the line without deviating from it4    
#ai4 ,he who has a vehement desire for  
posthumous fame does not consider that  
every one of those who remember him will
 himself also die very soon2 then again 
also they who have succeeded them1 until
 the whole remembrance shall have been  
extinguished as it is transmitted       
through men who foolishly admire and    
perish4 ,but suppose that those who will
 remember are even immortal1 and that   

the remembrance will be immortal1 what  
then is this to thee8 ,and ,i say not   
what is it to the dead1 but what is it  
to the living8 ,what is praise1 except  
indeed so far as it has  a certain      
utility8 ,for thou now rejectest        
unseasonably the gift of nature1        
clinging to something else 444 4  #bj4  
,everything which is in any way         
beautiful is beautiful in itself1 and   
terminates in itself1 not having praise 
as part of itself4 ,neither worse then  
nor better is a thing made by being     
praised4 ,i affirm this also of the     
things which are called beautiful by the
 vulgar1 for example1 material things   
and works of art4 ,that which is really 
beautiful has no need of anything2 not  
more than law1 not more than truth1 not 
more than benevolence or modesty4 ,which
 of these things is beautiful because it
 is praised1 or spoiled by being blamed8
 ,is such a thing as an emerald made    
worse than it was1 if it is not praised8
 or gold1 ivory1 purple1 a lyre1 a      

little knife1 a flower1 a shrub8        
,illustration3 ,,interior ,,of ,,the    
,,parthenon  #ba4 ,if souls continue to 
exist1 how does the air contain them    
from eternity8--,but how does the earth 
contain the bodies of those who have    
been buried from time so remote8 ,for as
 here the mutation of these bodies after
 a certain continuance1 whatever it may 
be1 and their dissolution1 make room for
 other dead bodies1 so the souls which  
are removed into the air after          
subsisting for some time are transmuted 
and diffused1 and assume a fiery nature 
by being received into the seminal      
intelligence of the universe1 and in    
this way make room for the fresh souls  
which come to dwell there4 ,and this is 
the answer which a man might give on the
 hypothesis of souls continuing to      
exist4 ,but we must not only think of   
the number of bodies which are thus     
buried1 but also of the number of       
animals which are daily eaten by us and 
the other animals4 ,for what a number is

 consumed1 and thus in a manner buried  
in the bodies of those who feed on them6
 ,and nevertheless this earth receives  
them by reason of the changes of these  
bodies into blood1 and the              
transformations into the aerial or the  
fiery element4  ,what is the            
investigation into the truth in this    
matter8 ,the division into that which is
 material and that which is the cause of
 form the formal1 7vii4 #bi47  #bb4 ,do 
not be whirled about1 but in every      
movement have respect to justice1 and on
 the occasion of every impression       
maintain the faculty of comprehension or
 understanding4  #bc4 ,everything       
harmonizes with me1 which is harmonious 
to thee1 ,o ,universe4 ,nothing for me  
is too early nor too late1 which is in  
due time for thee4 ,everything is fruit 
to me which thy seasons bring1 ,o       
,nature3 from thee are all things1 in   
thee are all things1 to thee all things 
return4 ,the poet says1 ,dear city of   
,cecrops2 and wilt not thou say1 ,dear  

city of ,zeus8  #bd4 ,occupy thyself    
with few things1 says the philosopher1  
if thou wouldst be tranquil4--,but      
consider if it would not be better to   
say1 ,do what is necessary1 and whatever
 the reason of the animal which is      
naturally social requires1 and as it    
requires4 ,for this brings not only the 
tranquillity which comes from doing     
well1 but also that which comes from    
doing few things4 ,for the greatest part
 of what we say and do being            
unnecessary1 if a man takes this away1  
he will have more leisure and less      
uneasiness4 ,accordingly1 on every      
occasion a man should ask himself1 ,is  
this one of the unnecessary things8 ,now
 a man should take away not only        
unnecessary acts1 but also unnecessary  
thoughts1 for thus superfluous acts will
 not follow after4  #be4 ,try how the   
life of the good man suits thee1 the    
life of him who is satisfied with his   
portion out of the whole1 and satisfied 
with his own just acts and benevolent   

disposition4  #bf4 ,hast thou seen those
 things8 ,look also at these4 ,do not   
disturb thyself4 ,make thyself all      
simplicity4 ,does any one do wrong8 ,it 
is to himself that he does the wrong4   
,has anything happened to thee8 ,well2  
out of the universe from the beginning  
everything which happens has been       
apportioned and spun out to thee4 ,in a 
word1 thy life is short4 ,thou must turn
 to profit the present by the aid of    
reason and justice4 ,be sober in thy    
relaxation4  #bg4 ,either it is a       
well-arranged universe,a or a chaos     
huddled together1 but still a universe4 
,but can a certain order subsist in     
thee1 and disorder in the ,all8 ,and    
this too when all things are so         
separated and diffused and sympathetic4 
,a ,antoninus here uses the word ,greek3
 kosmos both in the     sense of the    
,universe and of ,order2 and it is      
difficult to     express his meaning4   
#bh4 ,a black character1 a womanish     
character1 a stubborn character1        

bestial1 childish1 animal1 stupid1      
counterfeit1 scurrilous1 fraudulent1    
tyrannical4  #bi4 ,if he is a stranger  
to the universe who does not know what  
is in it1 no less is he a stranger who  
does not know what is going on in it4   
,he is a runaway1 who flies from social 
reason2 he is blind1 who shuts the eyes 
of understanding2 he is poor1 who has   
need of another1 and has not from       
himself all things which are useful for 
life4 ,he is an abscess on the universe 
who withdraws and separates himself from
 the reason of our common nature through
 being displeased with the things which 
happen1 for the same nature produces    
this1 and has produced thee too3 he is a
 piece rent asunder from the state1 who 
tears1 his own soul from that of        
reasonable animals1 which is one4  #cj4 
,the one is a philosopher without a     
tunic1 and the other without a book3    
here is another half naked3 ,bread ,i   
have not1 he says1 and ,i abide by      
reason--and ,i do not get the means of  

living out of my learning1  and ,i abide
 by my reason4  #ca4 ,love the art1 poor
 as it may be1 which thou hast learned1 
and be content with it2 and pass through
 the rest of life like one who has      
intrusted to the gods with his whole    
soul all that he has1 making thyself    
neither the tyrant nor the slave of any 
man4  #cb4 ,consider1 for example1 the  
times of ,vespasian4 ,thou wilt see all 
these things1 people marrying1 bringing 
up children1 sick1 dying1 warring1      
feasting1 trafficking1 cultivating the  
ground1 flattering1 obstinately         
arrogant1 suspecting1 plotting1 wishing 
for some to die1 grumbling about the    
present1 loving1 heaping up treasure1   
desiring consulship1 kingly power4      
,well1 then1 that life of these people  
no longer exists at all4 ,again1 remove 
to the times of ,trajan4 ,again1 all is 
the same4 ,their life too is gone4 ,in  
like manner view also the other epochs  
of time and of whole nations1 and see   
how many after great efforts soon fell  

and were resolved into the elements4    
,but chiefly thou shouldst think of     
those whom thou hast thyself known      
distracting themselves about idle       
things1 neglecting to do what was in    
accordance with their proper            
constitution1 and to hold firmly to this
 and to be content with it4 ,and herein 
it is necessary to remember that the    
attention given to everything has its   
proper value and proportion4 ,for thus  
thou wilt not be dissatisfied1 if thou  
appliest thyself to smaller matters no  
further than is fit4  #cc4 ,the words   
which were formerly familiar are now    
antiquated3 so also the names of those  
who were famed of old1 are now in a     
manner antiquated1 ,camillus1 ,caeso1   
,volesus1 ,leonnatus1 and a little after
 also ,scipio and ,cato1 then ,augustus1
 then also ,hadrianus and ,antoninus4   
,for all things soon pass away and      
become a mere tale1 and complete        
oblivion soon buries them4 ,and ,i say  
this of those who have shone in a       

wondrous way4 ,for the rest1 as soon as 
they have breathed out their breath they
 are gone1 and no man speaks of them4   
,and1 to conclude the matter1 what is   
even an eternal remembrance8 ,a mere    
nothing4 ,what then is that about which 
we ought to employ our serious pains8   
,this one thing1 thoughts just1 and acts
 social1 and words which never lie1 and 
a disposition which gladly accepts all  
that happens1 as necessary1 as usual1 as
 flowing from a principle and source of 
the same kind4  #cd4 ,willingly give    
thyself up to ,clotho one of the fates1 
allowing her to spin thy thread  into   
whatever things she pleases4  #ce4      
,everything is only for a day1 both that
 which remembers and that which is      
remembered4  #cf4 ,observe constantly   
that all things take place by change1   
and accustom thyself to consider that   
the nature of the universe loves nothing
 so much as to change the things which  
are and to make new things like them4   
,for everything that exists is in a     

manner the seed of that which will be4  
,but thou art thinking only of seeds    
which are cast into the earth or into a 
womb3 but this is a very vulgar notion4 
#cg4 ,thou wilt soon die1 and thou art  
not yet simple1 nor free from           
perturbations1 nor without suspicion of 
being hurt by external things1 nor      
kindly disposed towards all2 nor dost   
thou yet place wisdom only in acting    
justly4  #ch4 ,examine men's ruling     
principles1 even those of the wise1 what
 kind of things they avoid1 and what    
kind they pursue4  #ci4 ,what is evil to
 thee does not subsist in the ruling    
principle of another2 nor yet in any    
turning and mutation of thy corporeal   
covering4 ,where is it then8 ,it is in  
that part of thee in which subsists the 
power of forming opinions about evils4  
,let this power then not form such      
opinions1 and all is well4 ,and if that 
which is nearest to it1 the poor body1  
is cut1 burnt1 filled with matter and   
rottenness1 nevertheless let the part   

which forms opinions about these things 
be quiet2 that is1 let it judge that    
nothing is either bad or good which can 
happen equally to the bad man and the   
good4 ,for that which happens equally to
 him who lives contrary to nature and to
 him who lives according to nature1 is  
neither according to nature nor contrary
 to nature4  #dj4 ,constantly regard the
 universe as one living being1 having   
one substance and one soul2 and observe 
how all things have reference to one    
perception1 the perception of this one  
living being2 and how all things act    
with one movement2 and how all things   
are the co-operating causes of all      
things which exist2 observe too the     
continuous spinning of the thread and   
the contexture of the web4  #da4 ,thou  
art a little soul bearing about a       
corpse1 as ,epictetus used to say 7i4 c4
 #ai74  #db4 ,it is no evil for things  
to undergo change1 and no good for      
things to subsist in consequence of     
change4  #dc4 ,time is like a river made

 up of the events which happen1 and a   
violent stream2 for as soon as a thing  
has been seen1 it is carried away1 and  
another comes in its place1 and this    
will be carried away too4  #dd4         
,everything which happens is as familiar
 and well known as the rose in spring   
and the fruit in summer2 for such is    
disease1 and death1 and calumny1 and    
treachery1 and whatever else delights   
fools or vexes them4  #de4 ,in the      
series of things1 those which follow are
 always aptly fitted to those which have
 gone before3 for this series is not    
like a mere enumeration of disjointed   
things1 which has only a necessary      
sequence1 but it is a rational          
connection3 and as all existing things  
are arranged together harmoniously1 so  
the things which come into existence    
exhibit no mere succession1 but a       
certain wonderful relationship 7vi4 #ch2
 vii4 #i2 vii4 #ge1 note74  #df4 ,always
 remember the saying of ,heraclitus1    
that the death of earth is to become    

water1 and the death of water is to     
become air1 and the death of air is to  
become fire1 and reversely4 ,and think  
too of him who forgets whither the way  
leads1 and that men quarrel with that   
with which they are most constantly in  
communion1 the reason which governs the 
universe2 and the things which they     
daily meet with seem to them strange3   
and consider that we ought not to act   
and speak as if we were asleep1 for even
 in sleep we seem to act and speak2 and 
that  we ought not1 like children who   
learn from their parents1 simply to act 
and speak as we have been taught4   #dg4
 ,if any god told thee that thou shalt  
die to-morrow1 or certainly on the day  
after to-morrow1 thou wouldst not care  
much whether it was on the third day or 
on the morrow1 unless thou wast in the  
highest degree mean-spirited2 for how   
small is the difference6 ,so think it no
 great thing to die after as many years 
as thou canst name rather than          
to-morrow4  #dh4 ,think continually how 

many physicians are dead after often    
contracting their eyebrows over the     
sick2 and how many astrologers after    
predicting with great pretensions the   
deaths of others2 and how many          
philosophers after endless discourses on
 death or immortality2 how many heroes  
after killing thousands2 and how many   
tyrants who have used their power over  
men's lives with terrible insolence1 as 
if they were immortal2 and how many     
cities are entirely dead1 so to speak1  
,helice,a and ,pompeii and ,herculaneum1
 and others innumerable4 ,add to the    
reckoning all whom thou hast known1 one 
after another4 ,one man after burying   
another has been laid out dead1 and     
another buries him2 and all this in a   
short time4 ,to conclude1 always observe
 how ephemeral and worthless human      
things are1 and what was yesterday a    
little mucus1 to-morrow will be a mummy 
or ashes4 ,pass then through this little
 space of time conformably to nature1   
and end thy journey in content1 as an   

olive falls off when it is ripe1        
blessing nature who produced it1 and    
thanking the tree on which it grew4     
,a ,ovid1 ,met4 xv4 #bic3--          ,si
 quaeras ,helicen et ,burin ,achaidas   
urbes1         ,invenies sub aquis4     
#di4 ,be like the promontory against    
which the waves continually break1 but  
it stands firm and tames the fury of the
 water around it4  ,unhappy am ,i       
because this has happened to me8 ,not   
so1 but happy am ,i1 though this has    
happened to me1 because ,i continue free
 from pain1 neither crushed by the      
present nor fearing the future4 ,for    
such a thing as this might have happened
 to every man2 but every man would not  
have continued free from pain on such an
 occasion4 ,why then is that rather a   
misfortune than this a good fortune8    
,and dost thou in all cases call that a 
man's misfortune which is not a         
deviation from man's nature8 ,and does a
 thing seem to thee to be a deviation   
from man's nature1 when it is not       

contrary to the will of man's nature8   
,well1 thou knowest the will of nature4 
,will then this which has happened      
prevent thee from being just1           
magnanimous1 temperate1 prudent1 secure 
against inconsiderate opinions and      
falsehood2 will it prevent thee from    
having modesty1 freedom1 and everything 
else1 by the presence of which man's    
nature obtains all that is its own8     
,remember too on every occasion which   
leads thee to vexation to apply this    
principle2 not that this is a           
misfortune1 but that to bear it nobly is
 good fortune4  #ej4 ,it is a vulgar1   
but still a useful help towards contempt
 of death1 to pass in review those who  
have tenaciously stuck to life4 ,what   
more then have they gained than those   
who have died early8 ,certainly they lie
 in their tombs somewhere at last1      
,cadicianus1 ,fabius1 ,julianus1        
,lepidus1 or any one else like them1 who
 have carried out many to be buried1 and
 then were carried out themselves4      

,altogether the interval is small       
between birth and death2 and consider   
with how much trouble1 and in company   
with what sort of people1 and in what a 
feeble body1 this interval is           
laboriously passed4 ,do not then        
consider life a thing of any value4     
,for look to the immensity of time      
behind thee1 and to the time which is   
before thee1 another boundless space4   
,in this infinity then what is the      
difference between him who lives three  
days and him who lives three            
generations8,a      ,a ,an allusion to  
,homer's ,nestor1 who was living at the 
war of     ,troy among the third        
generation1 like old ,parr with his     
hundred     and fifty-two years1 and    
some others in modern times who have    
beaten ,parr by twenty or thirty years  
if it is true2 and yet     they died at 
last4 ,the word is ,greek3 trigerniou in
     ,antoninus4 ,nestor is named       
,greek3 trigern by some writers2     but
 here perhaps there is an allusion to   

,homer's ,greek3     ,gernios hippota   
,nestr4  #ea4 ,always run to the short  
way2 and the short way is the natural3  
accordingly say and do everything in    
conformity with the soundest reason4    
,for such a purpose frees a man from    
trouble1 and warfare1 and all artifice  
and ostentatious display4     ,v4   ,in 
the morning when thou risest            
unwillingly1 let this thought be        
present1--,i am rising to the work of a 
human being4 ,why then am ,i            
dissatisfied if ,i am going to do the   
things for which ,i exist and for which 
,i was brought into the world8 ,or have 
,i been made for this1 to lie in the    
bed-clothes and keep myself warm8--,but 
this is more pleasant4--,dost thou exist
 then to take thy pleasure1 and not at  
all for action or exertion8 ,dost thou  
not see the little plants1 the little   
birds1 the ants1 the spiders1 the bees  
working together to put in order their  
several parts of the universe8 ,and art 
thou unwilling to do the work of a human

 being1 and dost thou not make haste to 
do that which1 is according to thy      
nature8 ,but it is necessary to take    
rest also4--,it is necessary4 ,however1 
,nature has fixed bounds to this too3   
she has fixed bounds to eating and      
drinking1 and yet thou goest beyond     
these bounds1 beyond what is sufficient2
 yet in thy acts it is not so1 but thou 
stoppest short of what thou canst do4   
,so thou lovest not thyself1 for if thou
 didst1 thou wouldst love thy nature and
 her will4 ,but those who love their    
several arts exhaust themselves in      
working at them unwashed and without    
food2 but thou valuest thy own nature   
less than the turner values the turning 
art1 or the dancer the dancing art1 or  
the lover of money values his money1 or 
the vain-glorious man his little glory4 
,and such men1 when they have a violent 
affection to a thing1 choose neither to 
eat nor to sleep rather than to perfect 
the things which they care for4 ,but are
 the acts which concern society more    

vile in thy eyes and less worthy of thy 
labor8  #b4 ,how easy it is to repel and
 to wipe away every impression which is 
troublesome or unsuitable1 and          
immediately to be in all tranquillity4  
#c4 ,judge every word and deed which are
 according to nature to be fit for thee2
 and be not diverted by the blame which 
follows from any people1 nor by their   
words1 but if a thing is good to be done
 or said1 do not consider it unworthy of
 thee4 ,for those persons have their    
peculiar leading principle and follow   
their peculiar movement2 which things do
 not thou regard1 but go straight on1   
following thy own nature and the common 
nature2 and the way of both is one4  #d4
 ,i go through the things which happen  
according to nature until ,i shall fall 
and rest1 breathing out my breath into  
that element out of which ,i daily draw 
it in1 and falling upon that earth out  
of which my father collected the seed1  
and my mother the blood1 and my nurse   
the milk2 out of which during so many   

years ,i have been supplied with food   
and drink2 which bears me when ,i tread 
on it and abuse it for so many purposes4
  #e4 ,thou sayest1 ,men cannot admire  
the sharpness of thy wits4--,be it so3  
but there are many other things of which
 thou canst not say1 ,i am not formed   
from them by nature4 ,show those        
qualities then which are altogether in  
thy power1 sincerity1 gravity1 endurance
 of labor1 aversion to pleasure1        
contentment with thy portion and with   
few things1 benevolence1 frankness1 no  
love of superfluity1 freedom from       
trifling1 magnanimity4 ,dost thou not   
see how many qualities thou art         
immediately able to exhibit1 in which   
there is no excuse of natural incapacity
 and unfitness1 and yet thou still      
remainest voluntarily below the mark8 or
 art thou compelled through being       
defectively furnished by nature to      
murmur1 and to be stingy1 and to        
flatter1 and to find fault with thy poor
 body1 and to try to please men1 and to 

make great display1 and to be so        
restless in thy mind8 ,no1 by the gods2 
but thou mightest have been delivered   
from these things long ago4 ,only if in 
truth thou canst be charged with being  
rather slow and dull of comprehension1  
thou must exert thyself about this also1
 not neglecting it nor yet taking       
pleasure in thy dullness4  #f4 ,one man1
 when he has done a service to another1 
is ready to set it down to his account  
as a favor conferred4 ,another is not   
ready to do this1 but still in his own  
mind he thinks of the man as his debtor1
 and he knows what he has done4 ,a third
 in a manner does not even know what he 
has done1 but he is like a vine which   
has produced grapes1 and seeks for      
nothing more after it has once produced 
its proper fruit4 ,as a horse when he   
has run1 a dog when he has tackled the  
game1 a bee when it has made the honey1 
so a man when he has done a good act    
does not call out for others to come and
 see1 but he goes on to another act1 as 

a vine goes on to produce again the     
grapes in season4--,must a man then be  
one of these1 who in a manner act thus  
without observing it8--,yes4--,but this 
very thing is necessary1 the observation
 of what a man is doing3 for1 it may be 
said1 it is characteristic of the social
 animal to perceive that he is working  
in a social manner1 and indeed to wish  
that his social partner also should     
perceive it4--,it is true that thou     
sayest1 but thou dost not rightly       
understand what is now said3 and for    
this reason thou wilt become one of     
those of whom ,i spoke before1 for even 
they are misled by a certain show of    
reason4 ,but if thou wilt choose to     
understand the meaning of what is said1 
do not fear that for this reason thou   
wilt omit any social act4  #g4 ,a prayer
 of the ,athenians3 ,rain1 rain1 ,o dear
 ,zeus1 down on the ploughed fields of  
the ,athenians and on the plains4--,in  
truth we ought not to pray at all1 or we
 ought to pray in this simple and noble 

fashion4  #h4 ,just as we must          
understand when it is said1 ,that       
,aesculapius prescribed to this man     
horse-exercise1 or bathing in cold      
water1 or going without shoes1 so we    
must understand it when it is said1     
,that the nature of the universe        
prescribed to this man disease1 or      
mutilation1 or loss1 or anything else of
 the kind4 ,for in the first case       
,prescribed means something like this3  
he prescribed this for this man as a    
thing adapted to procure health2 and in 
the second case it means1 ,that which   
happens,a to or suits every man is fixed
 in a manner for him suitably to his    
destiny4 ,for this is what we mean when 
we say that things are suitable to us1  
as the workmen say of squared stones in 
walls or the pyramids1 that they are    
suitable1 when they fit them to one     
another in some kind of connection4 ,for
 there is altogether one fitness        
harmony4 ,and as the universe is made up
 out of all bodies to be such a body as 

it is1 so out of all existing causes    
necessity destiny is made up to be such 
a cause as it is4 ,and even those who   
are completely ignorant understand what 
,i mean2 for they say1 ,it necessity1   
destiny brought this to such a          
person4--,this then was brought and this
 was prescribed to him4 ,let us then    
receive these things1 as well as those  
which ,aesculapius prescribes4 ,many as 
a matter of course even among his       
prescriptions are disagreeable1 but we  
accept them in the hope of health4 ,let 
the perfecting and accomplishment of the
 things which the common nature judges  
to be good1 be judged by thee to be of  
the same kind as thy health4 ,and so    
accept everything which happens1 even if
 it seem disagreeable1 because it leads 
to this1 to the health of the universe  
and to the prosperity and felicity of   
,zeus the universe4 ,for he would not   
have brought on any man what he has     
brought1 if it were not useful for the  
whole4 ,neither does the nature of      

anything1 whatever it may be1 cause     
anything which is not suitable to that  
which is directed by it4 ,for two       
reasons then it is right to be content  
with that which happens to thee2 the    
one1 because it was done for thee and   
prescribed for thee1 and in a manner had
 reference to thee1 originally from the 
most ancient causes spun with thy       
destiny2 and the other1 because even    
that which comes severally to every man 
is to the power which administers the   
universe a cause of felicity and        
perfection1 nay even of its very        
continuance4 ,for the integrity of the  
whole is mutilated1 if thou cuttest off 
anything whatever from the conjunction  
and the continuity either of the parts  
or of the causes4 ,and thou dost cut    
off1 as far as it is in thy power1 when 
thou art dissatisfied1 and in a manner  
triest to put anything out of the way4  
,a ,in this section there is a play on  
the meaning of ,greek3     sumbainein4  
,illustration3 ,,the ,,capitol ,,and    

,,temple ,,of ,,jupiter  #i4 ,be not    
disgusted1 nor discouraged1 nor         
dissatisfied1 if thou dost not succeed  
in doing everything according to right  
principles1 but when thou hast failed1  
return back again1 and be content if the
 greater part of what thou doest is     
consistent with man's nature1 and love  
this to which thou returnest2 and do not
 return to philosophy as if she were a  
master1 but act like those who have sore
 eyes and apply a bit of sponge and egg1
 or as another applies a plaster1 or    
drenching with water4 ,for thus thou    
wilt not fail to  obey reason1 and thou 
wilt repose in it4 ,and remember that   
philosophy requires only things which   
thy nature requires2 but thou wouldst   
have something else which is not        
according to nature4--,it may be        
objected1 ,why1 what is more agreeable  
than this which ,i am doing8 ,but is not
 this the very reason why pleasure      
deceives us8 ,and consider if           
magnanimity1 freedom1 simplicity1       

equanimity1 piety1 are not more         
agreeable4 ,for what is more agreeable  
than wisdom itself1 when thou thinkest  
of the security and the happy course of 
all things which depend on the faculty  
of understanding and knowledge8  #aj4   
,things are in such a kind of           
envelopment that they have seemed to    
philosophers1 not a few nor those common
 philosophers1 altogether               
unintelligible2 nay even to the ,stoics 
themselves they seem difficult to       
understand4 ,and all our assent is      
changeable2 for where is the man who    
never changes8 ,carry thy thoughts then 
to the objects themselves1 and consider 
how short-lived they are and worthless1 
and that they may be in the possession  
of a filthy wretch or a whore or a      
robber4 ,then turn to the morals of     
those who live with thee1 and it is     
hardly possible to endure even the most 
agreeable of them1 to say nothing of a  
man being hardly able to endure himself4
 ,in such darkness then and dirt1 and in

 so constant a flux both of substance   
and of time1 and of motion and of things
 moved1 what there is worth being highly
 prized1 or even an object of serious   
pursuit1 ,i cannot imagine4 ,but on the 
contrary it is a man's duty to comfort  
himself1 and to wait for the natural    
dissolution1 and not to be vexed at the 
delay1 but to rest in these principles  
only3 the one1 that nothing will happen 
to me which is not conformable to the   
nature of the universe2 and the other1  
that it is in my power never to act     
contrary to my god and daemon3 for there
 is no man who will compel me to this4  
#aa4 ,about what am ,i now employing my 
own soul8 ,on every occasion ,i must ask
 myself this question1 and inquire1     
,what have ,i now in this part of me    
which they call the ruling principle8   
and whose soul have ,i now1--that of a  
child1 or of a young man1 or of a feeble
 woman1 or of a tyrant1 or of a domestic
 animal1 or of a wild beast8  #ab4 ,what
 kind of things those are which appear  

good to the many1 we may learn even from
 this4 ,for if any man should conceive  
certain things as being really good1    
such as prudence1 temperance1 justice1  
fortitude1 he would not after having    
first conceived these endure to listen  
to anything which should not be in      
harmony with what is really good4 ,but  
if a man has first conceived as good the
 things which appear to the many to be  
good1 he will listen and readily receive
 as very applicable that which was said 
by the comic writer4 ,thus even the many
 perceive the difference4 ,for were it  
not so1 this saying would not offend and
 would not be rejected in the first     
case1 while we receive it when it is    
said of wealth1 and of the means which  
further luxury and fame1 as said fitly  
and wittily4 ,go on then and ask if we  
should value and think those things to  
be good1 to which after their first     
conception in the mind the words of the 
comic writer might be aptly             
applied1--that he who has them1 through 

pure abundance has not a place to ease  
himself in4  #ac4 ,i am composed of the 
formal and the material2 and neither of 
them will perish into non-existence1 as 
neither of them came into existence out 
of non-existence4 ,every part of me then
 will be reduced by change into some    
part of the universe1 and that again    
will change into another part of the    
universe1 and so on forever4 ,and by    
consequence of such a change ,i too     
exist1 and those who begot me1 and so on
 forever in the other direction4 ,for   
nothing hinders us from saying so1 even 
if the universe is administered         
according to definite periods of        
revolution4  #ad4 ,reason and the       
reasoning art philosophy are powers     
which are sufficient for themselves and 
for their own works4 ,they move then    
from a first principle which is their   
own1 and they make their way to the end 
which is proposed to them2 and this is  
the reason why such acts are named      
,catorthoseis or right acts1 which word 

signifies that they proceed by the right
 road4  #ae4 ,none of these things ought
 to be called a man's1 which do not     
belong to a man1 as man4 ,they are not  
required of a man1 nor does man's nature
 promise them1 nor are they the means of
 man's nature attaining its end4        
,neither then does the end of man lie in
 these things1 nor yet that which aids  
to the accomplishment of this end1 and  
that which aids toward this end is that 
which is good4 ,besides1 if any of these
 things did belong to man1 it would not 
be right for a man to despise them and  
to set himself against them2 nor would a
 man be worthy of praise who snowed that
 he did not want these things1 nor would
 he who stinted himself in any of them  
be good1 if indeed these things were    
good4 ,but now the more of these things 
a man deprives himself of1 or of other  
things like them1 or even when he is    
deprived of any of them1 the more       
patiently he endures the loss1 just in  
the same degree he is a better man4     

#af4 ,such as are thy habitual thoughts1
 such also will be the character of thy 
mind2 for the soul is dyed by the       
thoughts4 ,dye it then with a continuous
 series of such thoughts as these3 for  
instance1 that where a man can live1    
there he can also live well4 ,but he    
must live in a palace2 well then1 he can
 also live well in a palace4 ,and again1
 consider that for whatever purpose each
 thing has been constituted1 for this it
 has been constituted1 and towards this 
it is carried2 and its end is in that   
towards which it is carried2 and where  
the end is1 there also is the advantage 
and the good of each thing4 ,now the    
good for the reasonable animal is       
society2 for that we are made for       
society has been shown above4,a ,is it  
not plain that the inferior exists for  
the sake of the superior8 ,but the      
things which have life are superior to  
those which have not life1 and of those 
which have life the superior are those  
which have reason4      ,a ii4 #a4  #ag4

 ,to seek what is impossible is madness3
 and it is impossible that the bad      
should not do something of this kind4   
#ah4 ,nothing happens to any man which  
he is not formed by nature to bear4 ,the
 same things happen to another1 and     
either because he does not see that they
 have happened1 or because he would show
 a great spirit1 he is firm and remains 
unharmed4 ,it is a shame then that      
ignorance and conceit should be stronger
 than wisdom4  #ai4 ,things themselves  
touch not the soul1 not in the least    
degree2 nor have they admission to the  
soul1 nor can they turn or move the     
soul3 but the soul turns and moves      
itself alone1 and whatever judgments it 
may think proper to make1 such it makes 
for itself the things which present     
themselves to it4  #bj4 ,in one respect 
man is the nearest thing to me1 so far  
as ,i must do good to men and endure    
them4 ,but so far as some men make      
themselves obstacles to my proper acts1 
man becomes to me one of the things     

which are indifferent1 no less than the 
sun or wind or a wild beast4 ,now it is 
true that these may impede my action1   
but they are no impediments to my       
affects and disposition1 which have the 
power of acting conditionally and       
changing3 for the mind converts and     
changes every hindrance to its activity 
into an aid2 and so that which is a     
hindrance is made a furtherance to an   
act2 and that which is an obstacle on   
the road helps us on this road4  #ba4   
,reverence that which is best in the    
universe2 and this is that which makes  
use of all things and directs all       
things4 ,and in like manner also        
reverence that which is best in thyself2
 and this is of the same kind as that4  
,for in thyself also1 that which makes  
use of everything else is this1 and thy 
life is directed by this4  #bb4 ,that   
which does no harm to the state1 does no
 harm to the citizen4 ,in the case of   
every appearance of harm apply this     
rule3 if the state is not harmed by     

this1 neither am ,i harmed4 ,but if the 
state is harmed1 thou must not be angry 
with him who does harm to the state4    
,show him where his error is4  #bc4     
,often think of the rapidity with which 
things pass by and disappear1 both the  
things which are and the things which   
are produced4 ,for substance is like a  
river in a continual flow1 and the      
activities of things are in constant    
change1 and the causes work in infinite 
varieties2 and there is hardly anything 
which stands still4 ,and consider this  
which is near to thee1 this boundless   
abyss of the past and of the future in  
which all things disappear4 ,how then is
 he not a fool who is puffed up with    
such things or plagued about them and   
makes himself miserable8 for they vex   
him only for a time1 and a short time4  
#bd4 ,think of the universal substance1 
of which thou hast a very small portion2
 and of universal time1 of which a short
 and indivisible interval has been      
assigned to thee2 and of that which is  

fixed by destiny1 and how small a part  
of it thou art4  #be4 ,does another do  
me wrong8 ,let him look to it4 ,he has  
his own disposition1 his own activity4  
,i now have what the universal nature   
now wills me to have2 and ,i do what my 
nature now wills me to do4  #bf4 ,let   
the part of thy soul which leads and    
governs be undisturbed by the movements 
in the flesh1 whether of pleasure or of 
pain2 and let it not unite with them1   
but let it circumscribe itself and limit
 those affects to their parts4 ,but when
 these affects rise up to the mind by   
virtue of that other sympathy that      
naturally exists in a body which is all 
one1 then thou must not strive to resist
 the sensation1 for it is natural3 but  
let not the ruling part of itself add to
 the sensation the opinion that it is   
either good or bad4  #bg4 ,live with the
 gods4 ,and he does live with the gods  
who constantly shows to them that his   
own soul is satisfied with that which is
 assigned to him1 and that it does all  

that the daemon wishes1 which ,zeus hath
 given to every man for his guardian and
 guide1 a portion of himself4 ,and this 
is every man's understanding and reason4
  #bh4 ,art thou angry with him whose   
armpits stink8 art thou angry with him  
whose mouth smells foul8 ,what good will
 this anger do thee8 ,he has such a     
mouth1 he has such armpits3 it is       
necessary that such an emanation must   
come from such things3 but the man has  
reason1 it will be said1 and he is able1
 if he takes pains1 to discover wherein 
he offends2 ,i wish thee well of thy    
discovery4 ,well then1 and thou hast    
reason3 by thy rational faculty stir up 
his rational faculty2 show him his      
error1 admonish him4 ,for if he listens1
 thou wilt cure him1 and there is no    
need of anger4  ,neither tragic actor   
nor whore4 ,a      ,a ,this is imperfect
 or corrupt1 or both4 ,there is also    
something wrong or incomplete in the    
beginning of ,s4 #bi1 where     he says 
,greek3 hs exelthn zn diano1 which      

,gataker     translates as if thou wast 
about to quit life2 but we cannot       
translate ,greek3 exelthn in that way4  
,other translations are     not much    
more satisfactory4 ,i have translated it
 literally and     left it imperfect4   
#bi4 ,as thou intendest to live when    
them art gone out1 444 so it is in thy  
power to live here4 ,but if men do not  
permit thee1 then get away out of life1 
yet so as if thou wert suffering no     
harm4 ,the house is smoky1 and ,i quit  
it4,a ,why dost thou think that this is 
any trouble8 ,but so long as nothing of 
the kind drives me out1 ,i remain1 am   
free1 and no man shall hinder me from   
doing what ,i choose2 and ,i choose to  
do what is according to the nature of   
the rational and social animal4      ,a 
,epictetus1 i4 #be1 #ah4  #cj4 ,the     
intelligence of the universe is social4 
,accordingly it has made the inferior   
things for the sake of the superior1 and
 it has fitted the superior to one      
another4 ,thou seest how it has         

subordinated1 co-ordinated1 and assigned
 to everything its proper portion1 and  
has brought together into concord with  
one another the things which are the    
best4  #ca4 ,how hast thou behaved      
hitherto to the gods1 thy parents1      
brethren1 children1 teachers1 to those  
who looked after thy infancy1 to thy    
friends1 kinsfolk1 to thy slaves8       
,consider if thou hast hitherto behaved 
to all in such a way that this may be   
said of thee1--        ,never has       
wronged a man in deed or word4  ,and    
call to recollection both how many      
things thou hast passed through1 and how
 many things thou hast been able to     
endure1 and that the history of thy life
 is now complete and thy service is     
ended2 and how many beautiful things    
thou hast seen2 and how many pleasures  
and pains thou hast despised2 and how   
many things called honorable thou hast  
spurned2 and to how many ill-minded     
folks thou hast shown a kind            
disposition4  #cb4 ,why do unskilled and

 ignorant souls disturb him who has     
skill and knowledge8 ,what soul then has
 skill and knowledge8 ,that which knows 
beginning and end1 and knows the reason 
which pervades all substance1 and though
 all time by fixed periods revolutions  
administers the universe4  #cc4 ,soon1  
very soon1 thou wilt be ashes1 or a     
skeleton1 and either a name or not even 
a name2 but name is sound and echo4 ,and
 the things which are much valued in    
life are empty and rotten and trifling1 
and like little dogs biting one another1
 and little children quarreling1        
laughing1 and then straightway weeping4 
,but fidelity and modesty and justice   
and truth are fled        ,up to        
,olympus from the wide-spread earth4    
,,hesiod1 ,works1 etc4 v4 #aig4  ,what  
then is there which still detains thee  
here1 if the objects of sense are easily
 changed and never stand still1 and the 
organs of perception are dull and easily
 receive false impressions1 and the poor
 soul itself is an exhalation from      

blood8 ,but to have good repute amid    
such a world as this is an empty thing4 
,why then dost thou not wait in         
tranquillity for thy end1 whether it is 
extinction or removal to another state8 
,and until that time comes1 what is     
sufficient8 ,why1 what else than to     
venerate the gods and bless them1 and to
 do good to men1 and to practise        
tolerance and self-restraint2,a but as  
to everything which is beyond the limits
 of the poor flesh and breath1 to       
remember that this is neither thine nor 
in thy power4      ,a ,this is the      
,stoic precept ,greek3 anechou kai      
apechou4 ,the     first part teaches us 
to be content with men and things as    
they     are4 ,the second part teaches  
us the virtue of self-restraint1     or 
the government of our passions4  #cd4   
,thou canst pass thy life in an equable 
flow of happiness1 if thou canst go by  
the right way1 and think and act in the 
right way4 ,these two things are common 
both to the soul of ,god and to the soul

 of man1 and to the soul of every       
rational being3 not to be hindered by   
another2 and to hold good to consist in 
the disposition to justice and the      
practice of it1 and in this to let thy  
desire find its termination4  #ce4 ,if  
this is neither my own badness1 nor an  
effect of my own badness1 and the common
 weal is not injured1 why am ,i troubled
 about it1 and what is the harm to the  
common weal8  #cf4 ,do not be carried   
along inconsiderately by the appearance 
of things1 but give help to all         
according to thy ability and their      
fitness2 and if they should have        
sustained loss in matters which are     
indifferent1 do not imagine this to be a
 damage2 for it is a bad habit4 ,but as 
the old man1 when he went away1 asked   
back his foster-child's top1 remembering
 that it was a top1 so do thou in this  
case also4  ,when thou art calling out  
on the ,rostra1 hast thou forgotten1    
man1 what these things are8--,yes2 but  
they are objects of great concern to    

these people--wilt thou too then be made
 a fool for these things8 ,i was once a 
fortunate man1 but ,i lost it1 ,i know  
not how4--,but fortunate means that a   
man has assigned to himself a good      
fortune3 and a good fortune is good     
disposition of the soul1 good emotions1 
good actions4,a      ,a ,this section is
 unintelligible4 ,many of the words may 
be     corrupt1 and the general purport 
of the section cannot be     discovered4
 ,perhaps several things have been      
improperly joined     in one section4 ,i
 have translated it nearly literally4   
,different translators give the section 
a different turn1 and     the critics   
have tried to mend what they cannot     
understand4     ,,vi4   ,the substance  
of the universe is obedient and         
compliant2 and the reason which governs 
it has in itself no cause for doing     
evil1 for it has no malice1 nor does it 
do evil to anything1 nor is anything    
harmed by it4 ,but all things are made  
and perfected according to this reason4 

#b4 ,let it make no difference to thee  
whether thou art cold or warm1 if thou  
art doing thy duty2 and whether thou art
 drowsy or satisfied with sleep2 and    
whether ill-spoken of or praised2 and   
whether dying or doing something else4  
,for it is one of the acts of life1 this
 act by which we die2 it is sufficient  
then in this act also to do well what we
 have in hand 7vi4 #bb1 #bh74  #c4 ,look
 within4 ,let neither the peculiar      
quality of anything nor its value escape
 thee4  #d4 ,all existing things soon   
change1 and they will either be reduced 
to vapor1 if indeed all substance is    
one1 or they will be dispersed4  #e4    
,the reason which governs knows what its
 own disposition is1 and what it does1  
and on what material it works4  #f4 ,the
 best way of avenging thyself is not to 
become like the wrong-doer4  #g4 ,take  
pleasure in one thing and rest in it1 in
 passing from one social act to another 
social act1 thinking of ,god4  #h4 ,the 
ruling principle is that which rouses   

and turns itself1 and while it makes    
itself such as it is and such as it     
wills to be1 it also makes everything   
which happens appear to itself to be    
such as it wills4  #i4 ,in conformity to
 the nature of the universe every single
 thing is accomplished2 for certainly it
 is not in conformity to any other      
nature that each thing is accomplished1 
either a nature which externally        
comprehends this1 or a nature which is  
comprehended within this nature1 or a   
nature external and independent of this 
7xi4 #a2 vi4 #dj2 viii4 #ej74  #aj4 ,the
 universe is either a confusion1 and a  
mutual involution of things1 and a      
dispersion1 or it is unity and order and
 providence4 ,if then it is the former1 
why do ,i desire to tarry in a          
fortuitous combination of things and    
such a disorder8 and why do ,i care     
about anything else than how ,i shall at
 last become earth8 and why am ,i       
disturbed1 for the dispersion of my     
elements will happen whatever ,i do8    

,but if the other supposition is true1  
,i venerate1 and ,i am firm1 and ,i     
trust in him who governs 7iv4 #bg74     
#aa4 ,when thou hast been compelled by  
circumstances to be disturbed in a      
manner1 quickly return to thyself1 and  
do not continue out of tune longer than 
the compulsion lasts2 for thou wilt have
 more mastery over the harmony by       
continually recurring to it4  #ab4 ,if  
thou hadst a step-mother and a mother at
 the same time1 thou wouldst be dutiful 
to thy step-mother1 but still thou      
wouldst constantly return to thy mother4
 ,let the court and philosophy now be to
 thee step-mother and mother3 return to 
philosophy frequently and repose in her1
 through whom what thou meetest with in 
the court appears to thee tolerable1 and
 thou appearest tolerable in the court4 
#ac4 ,when we have meat before us and   
such eatables1 we receive the impression
 that this is the dead body of a fish1  
and this the dead body of a bird or of a
 pig2 and again1 that this ,falernian is

 only a little grape-juice1 and this    
purple robe some sheep's wool dyed with 
the blood of a shell-fish3 such then are
 these impressions1 and they reach the  
things themselves and penetrate them1   
and so we see what kind of things they  
are4 ,just in the same way ought we to  
act all through life1 and where there   
are things which appear most worthy of  
our approbation1 we ought to lay them   
bare and look at their worthlessness and
 strip them of all the words by which   
they are exalted4 ,for outward show is a
 wonderful perverter of the reason1 and 
when thou art most sure that thou art   
employed about things worth thy pains1  
it is then that it cheats thee most4    
,consider then what ,crates says of     
,xenocrates himself4  #ad4 ,most of the 
things which the multitude admire are   
referred to objects of the most general 
kind1 those which are held together by  
cohesion or natural organization1 such  
as stones1 wood1 fig-trees1 vines1      
olives4 ,but those which are admired by 

men1 who are a little more reasonable1  
are referred to the things which are    
held together by a living principle1 as 
flocks1 herds4 ,those which are admired 
by men who are still more instructed are
 the things which are held together by a
 rational soul1 not however a universal 
soul1 but rational so far as it is a    
soul skilled in some art1 or expert in  
some other way1 or simply rational so   
far as it possesses a number of slaves4 
,but he who values a rational soul1 a   
soul universal and fitted for political 
life1 regards nothing else except this2 
and above all things he keeps his soul  
in a condition and in an activity       
conformable to reason and social life1  
and he co-operates to this end with     
those who are of the same kind as       
himself4  #ae4 ,some things are hurrying
 into existence1 and others are hurrying
 out of it2 and of that which is coming 
into existence part is already          
extinguished4 ,motions and changes are  
continually renewing the world1 just as 

the uninterrupted course of time is     
always renewing the infinite duration of
 ages4 ,in this flowing stream then1 on 
which there is no abiding1 what is there
 of the things which hurry by on which a
 man would set a high price8 ,it would  
be just as if a man should fall in love 
with one of the sparrows which fly by1  
but it has already passed out of sight4 
,something of this kind is the very life
 of every man1 like the exhalation of   
the blood and the respiration of the    
air4 ,for such as it is to have once    
drawn in the air and to have given it   
back1 which we do every moment1 just the
 same is it with the whole respiratory  
power1 which thou didst receive at thy  
birth yesterday and the day before1 to  
give it back to the element from which  
thou didst first draw it4  #af4 ,neither
 is transpiration1 as in plants1 a thing
 to be valued1 nor respiration1 as in   
domesticated animals and wild beasts1   
nor the receiving of impressions by the 
appearances of things1 nor being moved  

by desires as puppets by strings1 nor   
assembling in herds1 nor being nourished
 by food2 for this is just like the act 
of separating and parting with the      
useless part of our food4 ,what then is 
worth being valued8 ,to be received with
 clapping of hands8 ,no4 ,neither must  
we value the clapping of tongues2 for   
the praise which comes from the many is 
a clapping of tongues4 ,suppose then    
that thou hast given up this worthless  
thing called fame1 what remains that is 
worth valuing8 ,this1 in my opinion3 to 
move thyself and to restrain thyself in 
conformity to thy proper constitution1  
to which end both all employments and   
arts lead4 ,for every art aims at this1 
that the thing which has been made      
should be adapted to the work for which 
it has been made2 and both the          
vine-planter who looks after the vine1  
and the horse-breaker1 and he who trains
 the dog1 seek this end4 ,but the       
education and the teaching of youth aim 
at something4 ,in this then is the value

 of the education and the teaching4 ,and
 if this is well1 thou wilt not seek    
anything else4 ,wilt thou not cease to  
value many other things too8 ,then thou 
wilt be neither free1 nor sufficient for
 thy own happiness1 nor without passion4
 ,for of necessity thou must be envious1
 jealous1 and suspicious of those who   
can take away those things1 and plot    
against those who have that which is    
valued by thee4 ,of necessity a man must
 be altogether in a state of            
perturbation who wants any of these     
things2 and besides1 he must often find 
fault with the gods4 ,but to reverence  
and honor thy own mind will make thee   
content with thyself1 and in harmony    
with society1 and in agreement with the 
gods1 that is1 praising all that they   
give and have ordered4  #ag4 ,above1    
below1 all around are the movements of  
the elements4 ,but the motion of virtue 
is in none of these3 it is something    
more divine1 and advancing by a way     
hardly observed1 it goes happily on its 

road4  #ah4 ,how strangely men act6     
,they will not praise those who are     
living at the same time and living with 
themselves2 but to be themselves praised
 by posterity1 by those whom they have  
never seen nor ever will see1 this they 
set much value on4 ,but this is very    
much the same as if thou shouldst be    
grieved because those who have lived    
before thee did not praise thee4  #ai4  
,if a thing is difficult to be          
accomplished by thyself1 do not think   
that it is impossible for man3 but if   
anything is possible for man and        
conformable to his nature1 think that   
this can be attained by thyself too4    
#bj4 ,in the gymnastic exercises suppose
 that a man has torn thee with his      
nails1 and by dashing against thy head  
has inflicted a wound4 ,well1 we neither
 show any signs of vexation1 nor are we 
offended1 nor do we suspect him         
afterwards as a treacherous fellow2 and 
yet we are on our guard against him1 not
 however as an enemy1 nor yet with      

suspicion1 but we quietly get out of his
 way4 ,something like this let thy      
behavior be in all the other parts of   
life2 let us overlook many things in    
those who are like antagonists in the   
gymnasium4 ,for it is in our power1 as  
,i said1 to get out of the way1 and to  
have no suspicion nor hatred4  #ba4 ,if 
any man is able to convince me and show 
me that ,i do not think or act right1 ,i
 will gladly change2 for ,i seek the    
truth1 by which no man was ever injured4
 ,but he is injured who abides in his   
error and ignorance4  #bb4 ,i do my     
duty3 other things trouble me not2 for  
they are either things without life1 or 
things without reason1 or things that   
have rambled and know not the way4  #bc4
 ,as to the animals which have no       
reason1 and generally all things and    
objects1 do thou1 since thou hast reason
 and they have none1 make use of them   
with a generous and liberal spirit4 ,but
 towards human beings1 as they have     
reason1 behave in a social spirit4 ,and 

on all occasions call on the gods1 and  
do not perplex thyself about the length 
of time in which thou shalt do this2 for
 even three hours so spent are          
sufficient4  #bd4 ,alexander the        
,macedonian and his groom by death were 
brought to the same state2 for either   
they were received among the same       
seminal principles of the universe1 or  
they were alike dispersed among the     
atoms4  #be4 ,consider how many things  
in the same indivisible time take place 
in each of us1--things which concern the
 body and things which concern the soul3
 and so thou wilt not wonder if many    
more things1 or rather all things which 
come into existence in that which is the
 one and all1 which we call ,cosmos1    
exist in it at the same time4  #bf4 ,if 
any man should propose to thee the      
question1 how the name ,antoninus is    
written1 wouldst thou with a straining  
of the voice utter each letter8 ,what   
then if they grow angry1 wilt thou be   
angry too8 ,wilt thou not go on with    

composure and number every letter8 ,just
 so then in this life also remember that
 every duty is made up of certain parts4
 ,these it is thy duty to observe1 and  
without being disturbed or showing anger
 towards those who are angry with thee1 
to go on thy way and finish that which  
is set before thee4  #bg4 ,how cruel it 
is not to allow men to strive ,after the
 things which appear to them to be      
suitable to their nature and profitable6
 ,and yet in a manner thou dost not     
allow them to do this1 when thou art    
vexed because they do wrong4 ,for they  
are certainly moved towards things      
because they suppose them to be suitable
 to their nature and profitable to them4
 ,but it is not so4 ,teach them then1   
and show them without being angry4  #bh4
 ,death is a cessation of the           
impressions through the senses1 and of  
the pulling of the strings which move   
the appetites1 and of the discursive    
movements of the thoughts1 and of the   
service to the flesh 7ii4 #ab74  #bi4   

,it is a shame for the soul to be first 
to give way in this life1 when thy body 
does not give way4  #cj4 ,take care that
 thou art not made into a ,caesar1 that 
thou art not dyed with this dye2 for    
such things happen4 ,keep thyself then  
simple1 good1 pure1 serious1 free from  
affectation1 a friend of justice1 a     
worshipper of the gods1 kind1           
affectionate1 strenuous in all proper   
acts4 ,strive to continue to be such as 
philosophy wished to make thee4         
,reverence the gods1 and help men4      
,short is life4 ,there is only one fruit
 of this terrene life--a pious          
disposition and social acts4 ,do        
everything as a disciple of ,antoninus4 
,remember his constancy in every act    
which was conformable to reason1 and his
 evenness in all things1 and his piety1 
and the serenity of his countenance1 and
 his sweetness1 and his disregard of    
empty fame1 and his efforts to          
understand things2 and how he would     
never let anything pass without having  

first most carefully examined it and    
clearly understood it2 and how he bore  
with those who blamed him unjustly      
without blaming them in return2 how he  
did nothing in a hurry2 and how he      
listened not to calumnies1 and how exact
 an examiner of manners and actions he  
was2 and not given to reproach people1  
nor timid1 nor suspicious1 nor a        
sophist2 and with how little he was     
satisfied1 such as lodging1 bed1 dress1 
food1 servants2 and how laborious and   
patient2 and how he was able on account 
of his sparing diet to hold out to the  
evening1 not even requiring to relieve  
himself by any evacuations except at the
 usual hour2 and his firmness and       
uniformity in his friendships2 and how  
he tolerated freedom of speech in those 
who opposed his opinions2 and the       
pleasure that he had when any man showed
 him anything better2 and how religious 
he was without superstition4 ,imitate   
all this1 that thou mayest have as good 
a conscience1 when thy last hour comes1 

as he had 7i4 #af74  #ca4 ,return to thy
 sober senses and call thyself back2 and
 when thou hast roused thyself from     
sleep and hast perceived that they were 
only dreams which troubled thee1 now in 
thy waking hours look at these the      
things about thee as thou didst look at 
those the dreams4  #cb4 ,i consist of a 
little body and a soul4 ,now to this    
little body all things are indifferent1 
for it is not able to perceive          
differences4 ,but to the understanding  
those things only are indifferent which 
are not the works of its own activity4  
,but whatever things are the works of   
its own activity1 all these are in its  
power4 ,and of these however only those 
which are done with reference to the    
present2 for as to the future and the   
past activities of the mind1 even these 
are for the present indifferent4  #cc4  
,neither the labor which the hand does  
nor that of the foot is contrary to     
nature1 so long as the foot does the    
foot's work and the hand the hand's4 ,so

 then neither to a man as a man is his  
labor contrary to nature1 so long as it 
does the things of a man4 ,but if the   
labor is not contrary to his nature1    
neither is it an evil to him4  #cd4 ,how
 many pleasures have been enjoyed by    
robbers1 patricides1 tyrants4  #ce4     
,dost thou not see how the              
handicrafts-men accommodate themselves  
up to a certain point to those who are  
not skilled in their craft--nevertheless
 they cling to the reason the principles
 of their art1 and do not endure to     
depart from it8 ,is it not strange if   
the architect and the physician shall   
have more respect to the reason the     
principles of their own arts than man to
 his own reason1 which is common to him 
and the gods8  #cf4 ,asia1 ,europe1 are 
corners of the universe2 all the sea a  
drop in the universe2 ,athos a little   
clod of the universe3 all the present   
time is a point in eternity4 ,all things
 are little1 changeable1 perishable4    
,all things come from thence1 from that 

universal ruling power1 either directly 
proceeding or by way of sequence4 ,and  
accordingly the lion's gaping jaws1 and 
that which is poisonous1 and every      
harmful thing1 as a thorn1 as mud1 are  
after-products of the grand and         
beautiful4 ,do not then imagine that    
they are of another kind from that which
 thou dost venerate1 but form a just    
opinion of the source of all 7vii4 #ge74
  #cg4 ,he who has seen present things  
has seen all1 both everything which has 
taken place from all eternity and       
everything which will be for time       
without end2 for all things are of one  
kin and of one form4  #ch4 ,frequently  
consider the connection of all things in
 the universe and their relation to one 
another4 ,for in a manner all things are
 implicated with one another1 and all in
 this way are friendly to one another2  
for one thing comes in order after      
another1 and this is by virtue of the   
active movement and mutual conspiration 
and the unity of the substance 7ix4 #a74

  #ci4 ,adapt thyself to the things with
 which thy lot has been cast3 and the   
men among whom thou hast received thy   
portion1 love them1 but do it truly     
sincerely4  #dj4 ,every instrument1     
tool1 vessel1 if it does that for which 
it has been made1 is well1 and yet he   
who made it is not there4 ,but in the   
things which are held together by nature
 there is within1 and there abides in   
them the power which made them2         
wherefore the more is it fit to         
reverence this power1 and to think1     
that1 if thou dost live and act         
according to its will1 everything in    
thee is in conformity to intelligence4  
,and thus also in the universe the      
things which belong to it are in        
conformity to intelligence4  #da4       
,whatever of the things which are not   
within thy power thou shalt suppose to  
be good for thee or evil1 it must of    
necessity be that1 if such a bad thing  
befall thee1 or the loss of such a good 
thing1 thou wilt not blame the gods1 and

 hate men too1 those who are the cause  
of the misfortune or the loss1 or those 
who are suspected of being likely to be 
the cause2 and indeed we do much        
injustice because we make a difference  
between these things because we do not  
regard these things as indifferent4,a   
,but if we judge only those things which
 are in our power to be good or bad1    
there remains no reason either for      
finding fault with ,god or standing in a
 hostile attitude to man4,b      ,a     
,gataker translates this because we     
strive to get these     things1         
comparing the use of ,greek3            
diapheresthai in v4 ,i1 and x4     #bg1 
and ix4 #ch1 where it appears that his  
reference should be     xi4 #aj4 ,he may
 be right in his interpretation1 but ,i 
doubt4      ,b ,cicero1 ,de ,natura     
,deorum4 iii4 #cb4  #db4 ,we are all    
working together to one end1 some with  
knowledge and design1 and others without
 knowing what they do2 as men also when 
they are asleep1 of whom it is          

,heraclitus1 ,i think1 who says that    
they are laborers and co-operators in   
the things which take place in the      
universe4 ,but men co-operate after     
different fashions3 and even those      
co-operate abundantly1 who find fault   
with what happens and those who try to  
oppose it and to hinder it2 for the     
universe had need even of such men as   
these4 ,it remains then for thee to     
understand among what kind of workmen   
thou placest thyself2 for he who rules  
all things will certainly make a right  
use of thee1 and he will receive thee   
among some part of the co-operators and 
of those whose labors conduce to one    
end4 ,but be not thou such a part as the
 mean and ridiculous verse in the play1 
which ,chrysippus speaks of4,a      ,a  
,plutarch1 adversus ,stoicos1 c4 #ad4   
#dc4 ,does the sun undertake to do the  
work of the rain1 or ,aesculapius the   
work of the ,fruit-bearer the earth8    
,and how is it with respect to each of  
the stars--are they not different and   

yet they work together to the same end8 
#dd4 ,if the gods have determined about 
me and about the things which must      
happen to me1 they have determined well1
 for it is not easy even to imagine a   
deity without forethought2 and as to    
doing me harm1 why should they have any 
desire towards that8 for what advantage 
would result to them from this or to the
 whole1 which is the special object of  
their providence8 ,but if they have not 
determined about me individually1 they  
have certainly determined about the     
whole at least1 and the things which    
happen by way of sequence in this       
general arrangement ,i ought to accept  
with pleasure and to be content with    
them4 ,but if they determine about      
nothing1--which it is wicked to believe1
 or if we do believe it1 let us neither 
sacrifice nor pray nor swear by them1   
nor do anything else which we do as if  
the gods were present and lived with    
us1--but if however the gods determine  
about none of the things which concern  

us1 ,i am able to determine about       
myself1 and ,i can inquire about that   
which is useful2 and that is useful to  
every man which is conformable to his   
own constitution and nature4 ,but my    
nature is rational and social2 and my   
city and country1 so far as ,i am       
,antoninus1 is ,rome1 but so far as ,i  
am a man1 it is the world4 ,the things  
then which are useful to these cities   
are alone useful to me4  #de4 ,whatever 
happens to every man1 this is for the   
interest of the universal3 this might be
 sufficient4 ,but further thou wilt     
observe this also as a general truth1 if
 thou dost observe1 that whatever is    
profitable to any man is profitable also
 to other men4 ,but let the word        
profitable be taken here in the common  
sense as said of things of the middle   
kind neither good nor bad4  #df4 ,as it 
happens to thee in the amphitheatre and 
such places1 that the continual sight of
 the same things1 and the uniformity1   
make the spectacle wearisome1 so it is  

in the whole of life2 for all things    
above1 below1 are the same and from the 
same4 ,how long then8  #dg4 ,think      
continually that all kinds of men and   
all kinds of pursuits and of all nations
 are dead1 so that thy thoughts come    
down even to ,philistion and ,phoebus   
and ,origanion4 ,now turn thy thoughts  
to the other kinds of men4 ,to that     
place then we must remove1 where there  
are so many great orators1 and so many  
noble philosophers1 ,heraclitus1        
,pythagoras1 ,socrates2 so many heroes  
of former days1 and so many generals    
after them1 and tyrants2 besides these1 
,eudoxus1 ,hipparchus1 ,archimedes1 and 
other men of acute natural talents1     
great minds1 lovers of labor1 versatile1
 confident1 mockers even of the         
perishable and ephemeral life of man1 as
 ,menippus and such as are like him4 ,as
 to all these consider that they have   
long been in the dust4 ,what harm then  
is this to them2 and what to those whose
 names are altogether unknown8 ,one     

thing here is worth a great deal1 to    
pass thy life in truth and justice1 with
 a benevolent disposition even to liars 
and unjust men4  #dh4 ,when thou wishest
 to delight thyself1 think of the       
virtues of those who live with thee2 for
 instance1 the activity of one1 and the 
modesty of another1 and the liberality  
of a third1 and some other good quality 
of a fourth4 ,for nothing delights so   
much as the examples of the virtues1    
when they are exhibited in the morals of
 those who live with us and present     
themselves in abundance1 as far as is   
possible4 ,wherefore we must keep them  
before us4  #di4 ,thou art not          
dissatisfied4 ,i suppose1 because thou  
weighest only so many litrae and not    
three hundred4 ,be not dissatisfied then
 that thou must live only so many years 
and not more2 for as thou art satisfied 
with the amount of substance which has  
been assigned to thee1 so be content    
with the time4  #ej4 ,let us try to     
persuade them men4 ,but act even against

 their will1 when the principles of     
justice lead that way4 ,if however any  
man by using force stands in thy way1   
betake thyself to contentment and       
tranquillity1 and at the same time      
employ the hindrance towards the        
exercise of some other virtue2 and      
remember that thy attempt was with a    
reservation conditionally1 that thou    
didst not desire to do impossibilities4 
,what then didst thou desire8--,some    
such effort as this4--,but thou         
attainest thy object1 if the things to  
which thou wast moved are not           
accomplished4   #ea4 ,he who loves fame 
considers another man's activity to be  
his own good2 and he who loves pleasure1
 his own sensations2 but he who has     
understanding considers his own acts to 
be his own good4  #eb4 ,it is in our    
power to have no opinion about a thing1 
and not to be disturbed in our soul2 for
 things themselves have no natural power
 to form our judgments4  #ec4 ,accustom 
thyself to attend carefully to what is  

said by another1 and as much as it is   
possible1 be in the speaker's mind4     
#ed4 ,that which is not good for the    
swarm1 neither is it good for the bee4  
#ee4 ,if sailors abused the helmsman1 or
 the sick the doctor1 would they listen 
to anybody else8 or how could the       
helmsman secure the safety of those in  
the ship1 or the doctor the health of   
those whom he attends8  #ef4 ,how many  
together with whom ,i came into the     
world are already gone out of it4  #eg4 
,to the jaundiced honey tastes bitter1  
and to those bitten by mad dogs water   
causes fear2 and to little children the 
ball is a fine thing4 ,why then am ,i   
angry8 ,dost thou think that a false    
opinion has less power than the bile in 
the jaundiced or the poison in him who  
is bitten by a mad dog8  #eh4 ,no man   
will hinder thee from living according  
to the reason of thy own nature3 nothing
 will happen to thee contrary to the    
reason of the universal nature4  #ei4   
,what kind of people are those whom men 

wish to please1 and for what objects1   
and by what kind of acts8 ,how soon will
 time cover all things1 and how many it 
has covered already4     ,,vii4   ,what 
is badness8 ,it is that which thou hast 
often seen4 ,and on the occasion of     
everything which happens keep this in   
mind1 that it is that which thou hast   
often seen4 ,everywhere up and down thou
 wilt find the same things1 with which  
the old histories are filled1 those of  
the middle ages and those of our own    
day2 with which cities and houses are   
filled now4 ,there is nothing new3 all  
things are both familiar and            
short-lived4  #b4 ,how can our          
principles become dead1 unless the      
impressions thoughts which correspond to
 them are extinguished8 ,but it is in   
thy power continuously to fan these     
thoughts into a flame4 ,i can have that 
opinion about anything which ,i ought to
 have4 ,if ,i can1 why am ,i disturbed8 
,the things which are external to my    
mind have no relation at all to my      

mind4--,let this be the state of thy    
affects1 and thou standest erect4 ,to   
recover thy life is in thy power4 ,look 
at things again as thou didst use to    
look at them2 for in this consists the  
recovery of thy life4  #c4 ,the idle    
business of show1 plays on the stage1   
flocks of sheep1 herds1 exercises with  
spears1 a bone cast to little dogs1 a   
bit of bread into fishponds1 laborings  
of ants and burden-carrying1 runnings   
about of frightened little mice1 puppets
 pulled by strings--all alike4 ,it is   
thy duty then in the midst of such      
things to show good humor and not a     
proud air2 to understand however that   
every man is worth just so much as the  
things are worth about which he busies  
himself4  #d4 ,in discourse thou must   
attend to what is said1 and in every    
movement thou must observe what is      
doing4 ,and in the one thou shouldst see
 immediately to what end it refers1 but 
in the other watch carefully what is the
 thing signified4  #e4 ,is my           

understanding sufficient for this or    
not8 ,if it is sufficient1 ,i use it for
 the work as an instrument given by the 
universal nature4 ,but if it is not     
sufficient1 then either ,i retire from  
the work and give way to him who is able
 to do it better1 unless there be some  
reason why ,i ought not to do so2 or ,i 
do it as well as ,i can1 taking to help 
me the man who with the aid of my ruling
 principle can do what is now fit and   
useful for the general good4 ,for       
what-soever either by myself or with    
another ,i can do1 ought to be directed 
to this only1 to that which is useful   
and well suited to society4  #f4 ,how   
many after being celebrated by fame have
 been given up to oblivion2 and how many
 who have celebrated the fame of others 
have long been dead4  #g4 ,be not       
ashamed to be helped2 for it is thy     
business to do thy duty like a soldier  
in the assault on a town4 ,how then1 if 
being lame thou canst not mount up on   
the battlements alone1 but with the help

 of another it is possible8  #h4 ,let   
not future things disturb thee1 for thou
 wilt come to them1 if it shall be      
necessary1 having with thee the same    
reason which now thou usest for present 
things4  #i4 ,all things are implicated 
with one another1 and the bond is holy2 
and there is hardly anything unconnected
 with any other thing4 ,for things have 
been co-ordinated1 and they combine to  
form the same universe order4 ,for there
 is one universe made up of all things1 
and one god who pervades all things1 and
 one substance1,a and one law1 one      
common reason in all intelligent        
animals1 and one truth2 if indeed there 
is also one perfection for all animals  
which are of the same stock and         
participate in the reason4      ,a ,one 
substance1 p4 #db1 note #a4  #aj4       
,everything material soon disappears in 
the substance of the whole2 and         
everything formal causal is very soon   
taken back into the universal reason2   
and the memory of everything is very    

soon overwhelmed in time4  #aa4 ,to the 
rational animal the same act is         
according to nature and according to    
reason4  #ab4 ,be thou erect1 or be made
 erect 7iii4 #e74  #ac4 ,just as it is  
with the members in those bodies which  
are united in one1 so it is with        
rational beings which exist separate1   
for they have been constituted for one  
co-operation4 ,and the perception of    
this will be more apparent to thee if   
thou often sayest to thyself that ,i am 
a member ,greek3 melos of the system of 
rational beings4 ,but if using the      
letter r thou sayest that thou art a    
part ,greek3 meros1 thou dost not yet   
love men from thy heart2 beneficence    
does not yet delight thee for its own   
sake2,a thou still doest it barely as a 
thing of propriety1 and not yet as doing
 good to thyself4      ,a ,i have used  
,gataker's conjecture ,greek3 katalktiks
     instead of the common reading      
,greek3 katalptiks3 compare     iv4 #bj2
 ix4 #db4  #ad4 ,let there fall         

externally what will on the parts which 
can feel the effects of this fall4 ,for 
those parts which have felt will        
complain1 if they choose4 ,but ,i1      
unless ,i think that what has happened  
is an evil1 am not injured4 ,and it is  
in my power not to think so4  #ae4      
,whatever any one does or says1 ,i must 
be good2 just as if the gold1 or the    
emerald1 or the purple1 were always     
saying this4 ,whatever any one does or  
says1 ,i must be emerald and keep my    
color4  #af4 ,the ruling faculty does   
not disturb itself2 ,i mean1 does not   
frighten itself or cause itself pain4   
,but if any one else can frighten or    
pain it1 let him do so4 ,for the faculty
 itself will not by its own opinion turn
 itself into such ways4 ,let the body   
itself take care1 if it can1 that it    
suffer nothing1 and let it speak1 if it 
suffers4 ,but the soul itself1 that     
which is subject to fear1 to pain1 which
 has completely the power of forming an 
opinion about these things1 will suffer 

nothing1 for it will never deviate into 
such a judgment4 ,the leading principle 
in itself wants nothing1 unless it makes
 a want for itself2 and therefore it is 
both free from perturbation and         
unimpeded1 if it does not disturb and   
impede itself4  #ag4 ,eudaemonia        
happiness is a good daemon1 or a good   
thing4 ,what then art thou doing here1  
,o imagination8 ,go away1 ,i entreat    
thee by the gods1 as thou didst come1   
for ,i want thee not4 ,but thou art come
 according to thy old fashion4 ,i am not
 angry with thee3 only go away4  #ah4   
,is any man afraid of change8 ,why1 what
 can take place without change8 ,what   
then is more pleasing or more suitable  
to the universal nature8 ,and canst thou
 take a bath unless the wood undergoes a
 change8 and canst thou be nourished1   
unless the food undergoes a change8 ,and
 can anything else that is useful be    
accomplished without change8 ,dost thou 
not see then that for thyself also to   
change is just the same1 and equally    

necessary for the universal nature8     
#ai4 ,through the universal substance as
 through a furious torrent all bodies   
are carried1 being by their nature      
united with and co-operating with the   
whole1 as the parts of our body with one
 another4 ,how many a ,chrysippus1 how  
many a ,socrates1 how many an ,epictetus
 has time already swallowed up6 ,and let
 the same thought occur to thee with    
reference to every man and thing 7v4    
#bc2 vi4 #ae74  #bj4 ,one thing only    
troubles me1 lest ,i should do something
 which the constitution of man does not 
allow1 or in the way which it does not  
allow1 or what it does not allow now4   
#ba4 ,near is thy forgetfulness of all  
things2 and near the forgetfulness of   
thee by all4  #bb4 ,it is peculiar to   
man to love even those who do wrong4    
,and this happens1 if when they do wrong
 it occurs to thee that they are        
kinsmen1 and that they do wrong through 
ignorance and unintentionally1 and that 
soon both of you will die2 and above    

all1 that the wrong-doer has done thee  
no harm1 for he has not made thy ruling 
faculty worse than it was before4  #bc4 
,the universal nature out of the        
universal substance1 as if it were wax1 
now moulds a horse1 and when it has     
broken this up1 it uses the material for
 a tree1 then for a man1 then for       
something else2 and each of these things
 subsists for a very short time4 ,but it
 is no hardship for the vessel to be    
broken up1 just as there was none in its
 being fastened together 7viii4 #ej74   
#bd4 ,a scowling look is altogether     
unnatural2 when it is often assumed1,a  
the result is that all comeliness dies  
away1 and at last is so completely      
extinguished that it cannot be again    
lighted up at all4 ,try to conclude from
 this very fact that it is contrary to  
reason4 ,for if even the perception of  
doing wrong shall depart1 what reason is
 there for living any longer8      ,a   
,this is corrupt4  #be4 ,nature which   
governs the whole will soon change all  

things thou seest1 and out of their     
substance will make other things1 and   
again other things from the substance of
 them1 in order that the world may be   
ever new 7xii4 #bc74  #bf4 ,when a man  
has done thee any wrong1 immediately    
consider with what opinion about good or
 evil he has done wrong4 ,for when thou 
hast seen this1 thou wilt pity him1 and 
wilt neither wonder nor be angry4 ,for  
either thou thyself thinkest the same   
thing to be good that he does1 or       
another thing of the same kind4 ,it is  
thy duty then to pardon him4 ,but if    
thou dost not think such things to be   
good or evil1 thou wilt more readily be 
well disposed to him who is in error4   
#bg4 ,think not so much of what thou    
hast not as of what thou hast3 but of   
the things which thou hast select the   
best1 and then reflect how eagerly they 
would have been sought1 if thou hadst   
them not4 ,at the same time1 however1   
take care that thou dost not through    
being so pleased with them accustom     

thyself to overvalue them1 so as to be  
disturbed if ever thou shouldst not have
 them4  #bh4 ,retire into thyself4 ,the 
rational principle which rules has this 
nature1 that it is content with itself  
when it does what is just1 and so       
secures tranquillity4  #bi4 ,wipe out   
the imagination4 ,stop the pulling of   
the strings4 ,confine thyself to the    
present4 ,understand well what happens  
either to thee or to another4 ,divide   
and distribute every object into the    
causal formal and the material4 ,think  
of thy last hour4 ,let the wrong which  
is done by a man stay there where the   
wrong was done 7viii4 #bi74  #cj4       
,direct thy attention to what is said4  
,let thy understanding enter into the   
things that are doing and the things    
which do them 7vii4 #d74  #ca4 ,adorn   
thyself with simplicity and modesty1 and
 with indifference towards the things   
which lie between virtue and vice4 ,love
 mankind4 ,follow ,god4 ,the poet says  
that law rules all-- ,and it is enough  

to remember that law rules all4,a       
,a ,the end of this section is          
unintelligible4  #cb4 ,about death3     
whether it is a dispersion1 or a        
resolution into atoms1 or annihilation1 
it is either extinction or change4  #cc4
 ,about pain3 the pain which is         
intolerable carries us off2 but that    
which lasts a long time is tolerable2   
and the mind maintains its own          
tranquillity by retiring into itself1   
and the ruling faculty is not made      
worse4 ,but the parts which are harmed  
by pain1 let them1 if they can1 give    
their opinion about it4  #cd4 ,about    
fame3 look at the minds of those who    
seek fame1 observe what they are1 and   
what kind of things they avoid1 and what
 kind of things they pursue4 ,and       
consider that as the heaps of sand piled
 on one another hide the former sands2  
so in life the events which go before   
are soon covered by those which come    
after4  #ce4 ,from ,plato3,a ,the man   
who has an elevated mind and takes a    

view of all time and of all substance1  
dost thou suppose it possible for him to
 think that human life is anything      
great8 ,it is not possible1 he          
said4--,such a man then will think that 
death also is no evil4--,certainly not4 
#cf4 ,from ,antisthenes3 ,it is royal to
 do good and to be abused4  #cg4 ,it is 
a base thing for the countenance to be  
obedient and to regulate and compose    
itself as the mind commands1 and for the
 mind not to be regulated and composed  
by itself4  #ch4 ,it is not right to vex
 ourselves at things1 ,for they care    
nought about it4,b  #ci4 ,to the        
immortal gods and us give joy4  #dj4    
,life must be reaped like the ripe ears 
of corn4     ,one man is born2 another  
dies4,c      ,a ,plato1 ,pol4 vi4 #dhf4 
,b ,from the ,bellerophon of ,euripides4
      ,c ,from the ,hypsipyle of        
,euripides4 ,cicero 7,tuscul4 iii4 #be7 
has translated six lines from           
,euripides1 and among them are     these
 two lines1--         ,reddenda terrae  

est terra3 tum vita omnibus             
,metenda ut fruges3 ,sic jubet          
necessitas4  #da4 ,if gods care not for 
me and my children1     ,there is a     
reason for it4  #db4 ,for the good is   
with me1 and the just4,a  #dc4 ,no      
joining others in their wailing1     no 
violent emotion4  #dd4 ,from ,plato3,b  
,but ,i would make this man a sufficient
 answer1 which is this3 ,thou sayest not
 well1 if thou thinkest that a man who  
is good for anything at all ought to    
compute the hazard of life or death1 and
 should not rather look to this only in 
all that he does1 whether he is doing   
what is just or unjust1 and the works of
 a good or bad man4  #de4 ,c,for thus it
 is1 men of ,athens1 in truth3 wherever 
a man has placed himself thinking it the
 best place for him1 or has been placed 
by a commander1 there in my opinion he  
ought to stay and to abide the hazard1  
taking nothing into the reckoning1      
either death or anything else1 before   
the baseness of deserting his post4  ,a 

,see ,aristophanes1 ,acharnenses1 v4    
#ffa4  ,b ,from the ,apologia1 c4 #af4  
,c ,from the ,apologia1 c4 #af4  #df4   
,but1 my good friend1 reflect whether   
that which is noble and good is not     
something different from saving and     
being saved2 for as to a man living such
 or such a time1 at least one who is    
really a man1 consider if this is       
not---a thing to be dismissed from the  
thoughts3 and there must be no love of  
life3 but as to these matters a man must
 intrust them to the ,deity and believe 
what the women say1 that no man can     
escape his destiny1 the next inquiry    
being how he may best live the time that
 he has to live4,a  #dg4 ,look round at 
the courses of the stars1 as if thou    
wert going along with them2 and         
constantly consider the changes of the  
elements into one another1 for such     
thoughts purge away the filth of the    
terrene life4  #dh4 ,this is a fine     
saying of ,plato3,b ,that he who is     
discoursing about men should look also  

at earthly things as if he viewed them  
from some higher place2 should look at  
them in their assemblies1 armies1       
agricultural labors1 marriages1         
treaties1 births1 deaths1 noise of the  
courts of justice1 desert places1       
various nations of barbarians1 feasts1  
lamentations1 markets1 a mixture of all 
things and an orderly combination of    
contraries4      ,a ,plato1 ,gorgias1 c4
 #fh 7#eab74 ,in this passage the text  
of     ,antoninus has ,greek3 eateon1   
which is perhaps right2 but     there is
 a difficulty in the words ,greek3 m gar
 touto men1     to zn hoposond chronon  
tonge hs althos andra eateon esti1 kai  
ou ,c4 ,the conjecture ,greek3 eukteon  
for ,greek3 eateon     does not mend the
 matter4      ,b ,it is said that this  
is not in the extant writings of        
,plato4  #di4 ,consider the past1--such 
great changes of political supremacies2 
thou mayest foresee also the things     
which will be4 ,for they will certainly 
be of like form1 and it is not possible 

that they should deviate from the order 
of the things which take place now2     
accordingly to have contemplated human  
life for forty years is the same as to  
have contemplated it for ten thousand   
years4 ,for what more wilt thou see8    
#ej4 ,that which has grown from the     
earth to the earth1     ,but that which 
has sprung from heavenly seed1     ,back
 to the heavenly realms returns4,a      
,this is either a dissolution of the    
mutual involution of the atoms1 or a    
similar dispersion of the unsentient    
elements4  #ea4 ,with food and drinks   
and cunning magic arts     ,turning the 
channel's course to 'scape from death4,b
           ,the breeze which heaven has 
sent     ,we must endure1 and toil      
without complaining4      ,a ,from the  
,chrysippus of ,euripides4      ,b ,the 
first two lines are from the ,supplices 
of ,euripides1 v4     #aaaj4  #eb4      
,another may be more expert in casting  
his opponent2 but he is not more social1
 nor more modest1 nor better disciplined

 to meet all that happens1 nor more     
considerate with respect to the faults  
of his neighbors4  #ec4 ,where any work 
can be done conformably to the reason   
which is common to gods and men1 there  
we have nothing to fear2 for where we   
are able to get profit by means of the  
activity which is successful and        
proceeds according to our constitution1 
there no harm is to be suspected4  #ed4 
,everywhere and at all times it is in   
thy power piously to acquiesce in thy   
present condition1 and to behave1 justly
 to those who are about thee1 and to    
exert thy skill upon thy present        
thoughts1 that nothing shall steal into 
them without being well examined4  #ee4 
,do not look around thee to discover    
other men's ruling principles1 but look 
straight to this1 to what nature leads  
thee1 both the universal nature through 
the things which happen to thee1 and thy
 own nature through the acts which must 
be done by thee4 ,but every being ought 
to do that which is according to its    

constitution2 and all other things have 
been constituted for the sake of        
rational beings1 just as among          
irrational things the inferior for the  
sake of the superior1 but the rational  
for the sake of one another4  ,the prime
 principle then in man's constitution is
 the social4 ,and the second is not to  
yield to the persuasions of the         
body1--for it is the peculiar office of 
the rational and intelligent motion to  
circumscribe itself1 and never to be    
overpowered either by the motion of the 
senses or of the appetites1 for both are
 animal3 but the intelligent motion     
claims superiority1 and does not permit 
itself to be overpowered by the others4 
,and with good reason1 for it is formed 
by nature to use all of them4 ,the third
 thing in the rational constitution is  
freedom from error and from deception4  
,let then the ruling principle holding  
fast to these things go straight on1 and
 it has what is its own4  #ef4 ,consider
 thyself to be dead1 and to have        

completed thy life up to the present    
time2 and live according to nature the  
remainder which is allowed thee4  #eg4  
,love that only which happens to thee   
and is spun with the thread of thy      
destiny4 ,for what is more suitable8    
#eh4 ,in everything which happens keep  
before thy eyes those to whom the same  
things happened1 and how they were      
vexed1 and treated them as strange      
things1 and found fault with them3 and  
now where are they8 ,nowhere4 ,why then 
dost thou too choose to act in the same 
way8 and why dost thou not leave these  
agitations which are foreign to nature  
to those who cause them and those who   
are moved by them2 and why art thou not 
altogether intent upon the right way of 
making use of the things which happen to
 thee8 ,for then thou wilt use them     
well1 and they will be a material for   
thee to work on4 ,only attend to        
thyself1 and resolve to be a good man in
 every act which thou doest3 and        
remember 444,a      ,a ,this section is 

obscure1 and the conclusion is so       
corrupt     that it is impossible to    
give any probable meaning to it4 ,it is 
better to leave it as it is than to     
patch it up1 as some     critics and    
translators have done4  #ei4 ,look      
within4 ,within is the fountain of good1
 and it will ever bubble up1 if thou    
wilt ever dig4  #fj4 ,the body ought to 
be compact1 and to show no irregularity 
either in motion or attitude4 ,for what 
the mind shows in the face by           
maintaining in it the expression of     
intelligence and propriety1 that ought  
to be required also in the whole body4  
,but all these things should be observed
 without affectation4  #fa4 ,the art of 
life is more like the wrestler's art    
than the dancer's1 in respect of this1  
that it should stand ready and firm to  
meet onsets which are sudden and        
unexpected4  #fb4 ,constantly observe   
who those are whose approbation thou    
wishest to have1 and what ruling        
principles they possess4 ,for then thou 

wilt neither blame those who offend     
involuntarily1 nor wilt thou want their 
approbation1 if thou lookest to the     
sources of their opinions and appetites4
  #fc4 ,every soul1 the philosopher     
says1 is involuntarily deprived of      
truth2 consequently in the same way it  
is deprived of justice and temperance   
and benevolence and everything of the   
kind4 ,it is most necessary to bear this
 constantly in mind1 for thus thou wilt 
be more gentle towards all4  #fd4 ,in   
every pain let this thought be present1 
that there is no dishonor in it1 nor    
does it make the governing intelligence 
worse1 for it does not damage the       
intelligence either so far as the       
intelligence is rational,a or so far as 
it is social4 ,indeed in the case of    
most pains let this remark of ,epicurus 
aid thee1 that pain is neither          
intolerable nor everlasting1 if thou    
bearest in mind that it has its limits1 
and if thou addest nothing to it in     
imagination3 and remember this too1 that

 we do not perceive that many things    
which are disagreeable to us are the    
same as pain1 such as excessive         
drowsiness1 and the being scorched by   
heat1 and the having no appetite4 ,when 
then thou art discontented about any of 
these things1 say to thyself that thou  
art yielding to pain4  #fe4 ,take care  
not to feel towards the inhuman as they 
feel towards men4,b  #ff4 ,how do we    
know if ,telauges was not superior in   
character to ,socrates8 ,for it is not  
enough that ,socrates died a more noble 
death1 and disputed more skilfully with 
the sophists1 and passed the night in   
the cold with more endurance1 and that  
when he was bid to arrest ,leon,c of    
,salamis1 he considered it more noble to
 refuse1 and that he walked in a        
swaggering way in the streets,d--though 
as to this fact one may have great      
doubts if it was true4 ,but we ought to 
inquire what kind of a soul it was that 
,socrates possessed1 and if he was able 
to be content with being just towards   

men and pious towards the gods1 neither 
idly vexed on account of men's villainy1
 nor yet making himself a slave to any  
man's ignorance1 nor receiving as       
strange anything that fell to his share 
out of the universal1 nor enduring it as
 intolerable1 nor allowing his          
understanding to sympathize with the    
affects of the miserable flesh4      ,a 
,the text has ,greek3 hylik1 which it   
has been proposed to     alter to       
,greek3 logik1 and this change is       
necessary4 ,we     shall then have in   
this section ,greek3 logik and ,greek3  
koinnik associated1 as we have in s4 #fh
 ,greek3 logik and     ,greek3 politik1 
and in s4 #gb4      ,b ,i have followed 
,gataker's conjecture ,greek3 ohi       
apanthrpoi instead of the ,,mss4 reading
 ,greek3 ohi anthrpoi      ,c ,leon of  
,salamis4 ,see ,plato1 ,epist4 #g2      
,apolog4 c4 #bj2     ,epictetus1 iv4 ,i1
 #afj2 iv4 #g1 #cj4      ,d ,aristophan4
 ,nub4 #cfb4 ,greek3 hoti brenthuei t'  
en taisis     hodois kai t ophthalm     

paraballei4  #fg4 ,nature has not so    
mingled the intelligence with the       
composition of the body1 as not to have 
allowed thee the power of circumscribing
 thyself and of bringing under          
subjection to thyself all that is thy   
own2 for it is very possible to be a    
divine man and to be recognized as such 
by no one4 ,always bear this in mind2   
and another thing too1 that very little 
indeed is necessary for living a happy  
life4 ,and because thou hast despaired  
of becoming a dialectician and skilled  
in the knowledge of nature1 do not for  
this reason renounce the hope of being  
both free and modest1 and social and    
obedient to ,god4  #fh4 ,it is in thy   
power to live free from all compulsion  
in the greatest tranquillity of mind1   
even if all the world cry out against   
thee as much as they choose1 and even if
 wild beasts tear in pieces the members 
of this kneaded matter which has grown  
around thee4 ,for what hinders the mind 
in the midst of all this from           

maintaining itself in tranquillity and  
in a just judgment of all surrounding   
things and in a ready use of the objects
 which are presented to it1 so that the 
judgment may say to the thing which     
falls under its observation3 ,this thou 
art in substance reality1 though in     
men's opinion thou mayest appear to be  
of a different kind2 and the use shall  
say to that which falls under the hand3 
,thou art the thing that ,i was seeking2
 for to me that which presents itself is
 always a material for virtue both      
rational and political1 and in a word1  
for the exercise of art1 which belongs  
to man or ,god4 ,for everything which   
happens has a relationship either to    
,god or man1 and is neither new nor     
difficult to handle1 but usual and apt  
matter to work on4  #fi4 ,the perfection
 of moral character consists in this1 in
 passing every day as the last1 and in  
being neither violently excited nor     
torpid nor playing the hypocrite4  #gj4 
,the gods who are immortal are not vexed

 because during so long a time they must
 tolerate continually men such as they  
are and so many of them bad2 and besides
 this1 they also take care of them in   
all ways4 ,but thou1 who art destined to
 end so soon1 art thou wearied of       
enduring the bad1 and this too when thou
 art one of them8  #ga4 ,it is a        
ridiculous thing for a man not to fly   
from his own badness1 which is indeed   
possible1 but to fly from other men's   
badness1 which is impossible4  #gb4     
,whatever the rational and political    
social faculty finds to be neither      
intelligent nor social1 it properly     
judges to be inferior to itself4  #gc4  
,when thou hast done a good act and     
another has received it1 why dost thou  
still look for a third thing besides    
these1 as fools do1 either to have the  
reputation of having done a good act or 
to obtain a return8  #gd4 ,no man is    
tired of receiving what is useful4 ,but 
it is useful to act according to nature4
 ,do not then be tired of receiving what

 is useful by doing it to others4  #ge4 
,the nature of the ,all moved to make   
the universe4 ,but now either everything
 that takes place comes by way of       
consequence or continuity2 or even the  
chief things towards which the ruling   
power of the universe directs its own   
movement are governed by no rational    
principle4 ,if this is remembered1 it   
will make thee more tranquil in many    
things 7vi4 #dd2 ix4 #bh74;,a      ,a   
,it is not easy to understand this      
section4 ,it has been     suggested that
 there is some error in ,greek3         
alogista c4     ,some of the translators
 have made nothing of the passage1 and  
they have somewhat perverted the words4 
,the first proposition     is1 that the 
universe was made by some sufficient    
power4 ,a     beginning of the universe 
is assumed1 and a power which framed    
an order4 ,the next question is1 ,how   
are things produced now8     ,or1 in    
other words1 by what power do forms     
appear in continuous     succession8    

,the answer1 according to ,antoninus1   
may be this3 ,it     is by virtue of the
 original constitution of things that   
all     change and succession have been 
effected and are effected4 ,and     this
 is intelligible in a sense1 if we admit
 that the universe     is always one and
 the same1 a continuity of identity2 as 
much     one and the same as man is one 
and the same--which he believes         
himself to be1 though he also believes1 
and cannot help     believing1 that both
 in his body and in his thoughts there  
is     change and succession4 ,there is 
no real discontinuity then in     the   
universe2 and if we say that there was  
an order framed in     the beginning1   
and that the things which are now       
produced are a     consequence of a     
previous arrangement1 we speak of things
 as we     are compelled to view them1  
as forming a series of succession1      
just as we speak of the changes in our  
own bodies and the     sequence of our  
own thoughts4 ,but as there are no      

intervals1     not even intervals       
infinitely small1 between any two       
supposed     states of any one thing1 so
 there are no intervals1 not even       
infinitely small1 between what we call  
one thing and any other     thing which 
we speak of as immediately preceding or 
following     it4 ,what we call time is 
an idea derived from our notion of a    
succession of things or events1 an idea 
which is a part of our     constitution1
 but not an idea which we can suppose to
 belong to     an infinite intelligence 
and power4 ,the conclusion then is      
certain that the present and the past1  
the production of     present things and
 the supposed original order1 out of    
which we     say that present things now
 come1 are one1 and the present         
productive power and the so-called past 
arrangement are only     different names
 for one thing4 ,i suppose then that    
,antoninus     wrote here as people     
sometimes talk now1 and that his real   
meaning is not exactly expressed by his 

words4 ,there are     certainly other   
passages from which ,i think that we may
 collect     that he had notions of     
production something like what ,i have  
expressed4 ,we now come to the          
alternate3 or even the chief     things 
444 principle4 ,i do not exactly know   
what he means by     ,greek3 ta kuretata
 the chief1 or the most excellent1 or   
whatever it is4 ,but as he speaks       
elsewhere of inferior and     superior  
things1 and of the inferior being for   
the use of the     superior1 and of     
rational beings being the highest1 he   
may here     mean rational beings4 ,he  
also in this alternative assumes a      
governing power of the universe1 and    
that it acts by directing     its power 
towards these chief objects1 or making  
its special1     proper motion towards  
them4 ,and here he uses the noun        
7,greek3     horm7 movement1 which      
contains the same notion as the verb    
7,greek3 rmse7 moved1 which he used at  
the beginning of     the paragraph1 when

 he was speaking of the making of the   
universe4 ,if we do not accept the first
 hypothesis1 he says1 we     must take  
the conclusion of the second1 that the  
chief things     towards which the      
ruling power of the universe directs its
 own     movement are governed by no    
rational principle4 ,the meaning        
then is1 if there is a meaning in it1   
that though there is a     governing    
power which strives to give effect to   
its efforts1 we     must conclude that  
there is no rational direction of       
anything1     if the power which first  
made the universe does not in some way  
govern it still4 ,besides1 if we assume 
that anything is now     produced or now
 exists without the action of the       
supreme     intelligence1 and yet that  
this intelligence makes an effort to    
act1 we obtain a conclusion which cannot
 be reconciled with the     nature of a 
supreme power1 whose existence          
,antoninus always     assumes4 ,the     
tranquillity that a man may gain from   

these     reflections must result from  
his rejecting the second     hypothesis 
and accepting the first--whatever may be
 the exact     sense in which the       
emperor understood the first4 ,or1 as he
 says     elsewhere1 if there is no     
,providence which governs the world1    
man has at least the power of governing 
himself according to     the            
constitution of his nature2 and so he   
may be tranquil if he     does the best 
that he can4      ,if there is no error 
in the passage1 it is worth the labor to
     discover the writer's exact        
meaning--for ,i think that he had a     
meaning1 though people may not agree    
what it was4 7,compare ix4     #bh47 ,if
 ,i have rightly explained the emperor's
 meaning in this     and other passages1
 he has touched the solution of a great 
question4     ,,viii4   ,this reflection
 also tends to the removal of the desire
 of empty fame1 that it is no longer in 
thy power to have lived the whole of thy
 life1 or at least thy life from thy    

youth upwards1 like a philosopher2 but  
both to many others and to thyself it is
 plain that thou art far from           
philosophy4 ,thou hast fallen into      
disorder then1 so that it is no longer  
easy for thee to get the reputation of a
 philosopher2 and thy plan of life also 
opposes it4 ,if then thou hast truly    
seen where the matter lies1 throw away  
the thought1 ,how thou shall seem to    
others1 and be content if thou shalt    
live the rest of thy life in such wise  
as thy nature wills4 ,observe then what 
it wills1 and let nothing else distract 
thee2 for thou hast had experience of   
many wanderings without having found    
happiness anywhere1--not in syllogisms1 
nor in wealth1 nor in reputation1 nor in
 enjoyment1 nor anywhere4 ,where is it  
then8 ,in doing what man's nature       
requires4 ,how then shall a man do this8
 ,if he has principles from which come  
his affects and his acts4 ,what         
principles8 ,those which relate to good 
and bad3 the belief that there is       

nothing good for man which does not make
 him just1 temperate1 manly1 free2 and  
that there is nothing bad which does not
 do the contrary to what has been       
mentioned4  #b4 ,on the occasion of     
every act ask thyself1 ,how is this with
 respect to me8 ,shall ,i repent of it8 
,a little time and ,i am dead1 and all  
is gone4 ,what more do ,i seek1 if what 
,i am now doing is the work of an       
intelligent living being1 and a social  
being1 and one who is under the same law
 with ,god8  #c4 ,alexander and ,caius,a
 and ,pompeius1 what are they in        
comparison with ,diogenes and           
,heraclitus and ,socrates8 ,for they    
were acquainted with things1 and their  
causes forms1 and their matter1 and the 
ruling principles of these men were the 
same or conformable to their pursuits4  
,but as to the others1 how many things  
had they to care for1 and to how many   
things were they slaves6      ,a ,caius 
is ,c4 ,julius ,caesar1 the dictator2   
and ,pompeius is     ,cn4 ,pompeius1    

named ,magnus4  #d4 ,consider that men  
will do the same things nevertheless1   
even though thou shouldst burst4  #e4   
,this is the chief thing3 ,be not       
perturbed1 for all things are according 
to the nature of the universal2 and in a
 little time thou wilt be nobody and    
nowhere1 like ,hadrianus and ,augustus4 
,in the next place1 having fixed thy    
eyes steadily on thy business1 look at  
it1 and at the same time remembering    
that it is thy duty to be a good man1   
and what man's nature demands1 do that  
without turning aside2 and speak as it  
seems to thee most just1 only let it be 
with a good disposition and with modesty
 and without hypocrisy4  #f4 ,the nature
 of the universal has this work to      
do1--to remove to that place the things 
which are in this1 to change them1 to   
take1 them away hence1 and to carry them
 there4 ,all things are change1 yet we  
need not fear anything new4 ,all things 
are familiar to us2 but the distribution
 of them still remains the same4  #g4   

,every nature is contented with itself  
when it goes on its way well2 and a     
rational nature goes on its way well    
when in its thoughts it assents to      
nothing false or uncertain1 and when it 
directs its movements to social acts    
only1 and when it confines its desires  
and aversions to the things which are in
 its power1 and when it is satisfied    
with everything that is assigned to it  
by the common nature4 ,for of this      
common nature every particular nature is
 a part1 as the nature of the leaf is a 
part of the nature of the plant2 except 
that in the plant the nature of the leaf
 is part of a nature which has not      
perception or reason1 and is subject to 
be impeded2 but the nature of man is    
part of a nature which is not subject to
 impediments1 and is intelligent and    
just1 since it gives to everything in   
equal portions and according to its     
worth1 times1 substance1 cause form1    
activity1 and incident4 ,but examine1   
not to discover that any one thing      

compared with any other single thing is 
equal in all respects1 but by taking all
 the parts together of one thing and    
comparing them with all the parts       
together of another4  #h4 ,thou hast not
 leisure or ability to read4 ,but thou  
hast leisure or ability to check        
arrogance3 thou hast leisure to be      
superior to pleasure and pain3 thou hast
 leisure to be superior to love of fame1
 and not to be vexed at stupid and      
ungrateful people1 nay even to care for 
them4  #i4 ,let no man any longer hear  
thee finding fault with the court life  
or with thy own 7v4 #af74  #aj4         
,repentance is a kind of self-reproof   
for having neglected something useful2  
but that which is good must be something
 useful1 and the perfect good man should
 look after it4 ,but no such man would  
ever repent of having refused any       
sensual pleasure4 ,pleasure then is     
neither good nor useful4  #aa4 ,this    
thing1 what is it in itself1 in its own 
constitution8 ,what is its substance and

 material8 ,and what its causal nature  
or form8 ,and what is it doing in the   
world8 ,and how long does it subsist8   
#ab4 ,when thou risest from sleep with  
reluctance1 remember that it is         
according to thy constitution and       
according to human nature to perform    
social acts1 but sleeping is common also
 to irrational animals4 ,but that which 
is according to each individual's nature
 is also more peculiarly its own1 and   
more suitable to its nature1 and indeed 
also more agreeable 7v4 #a74  #ac4      
,constantly1 and1 if it be possible1 on 
the occasion of every impression on the 
soul1 apply to it the principles of     
,physic1 of ,ethic1 and of ,dialectic4  
#ad4 ,whatever man thou meetest with1   
immediately say to thyself3 ,what       
opinions has this man about good and    
bad8 ,for if with respect to pleasure   
and pain and the causes of each1 and    
with respect to fame and ignominy1 death
 and life1 he has such and such         
opinions1 it will seem nothing wonderful

 or strange to me if he does such and   
such things2 and ,i shall bear in mind  
that he is compelled to do so4,a      ,a
 ,antoninus v4 #af4 ,thucydides1 iii    
#aj3 ,greek3 en gar t     diallassonti  
ts gnms kai ai diaphorai tn ergn        
kathistantai4  #ae4 ,remember that as it
 is a shame to be surprised if the      
fig-tree produces figs1 so it is to be  
surprised if the world produces such and
 such things of which it is productive2 
and for the physician and the helmsman  
it is a shame to be surprised if a man  
has a fever1 or if the wind is          
unfavorable4  #af4 ,remember that to    
change thy opinion and to follow him who
 corrects thy error is as consistent    
with freedom as it is to persist in thy 
error4 ,for it is thy own1 the activity 
which is exerted according to thy own   
movement and judgment1 and indeed       
according to thy own understanding too4 
#ag4 ,if a thing is in thy own power1   
why dost thou do it8 but if it is in the
 power of another1 whom dost thou       

blame1--the atoms chance or the gods8   
,both are foolish4 ,thou must blame     
nobody4 ,for if thou canst1 correct that
 which is the cause2 but if thou canst  
not do this1 correct at least the thing 
itself2 but if thou canst not do even   
this1 of what use is it to thee to find 
fault8 for nothing should be done       
without a purpose4  #ah4 ,that which has
 died falls not out of the universe4 ,if
 it stays here1 it also changes here1   
and is dissolved into its proper parts1 
which are elements of the universe and  
of thyself4 ,and these too change1 and  
they murmur not4  #ai4 ,everything      
exists for some end1--a horse1 a vine4  
,why dost thou wonder8 ,even the sun    
will say1 ,i am for some purpose1 and   
the rest of the gods will say the same4 
,for what purpose then art thou1--to    
enjoy pleasure8 ,see if common sense    
allows this4  #bj4 ,nature has had      
regard in everything no less to the end 
than to the beginning and the           
continuance1 just like the man who      

throws up a ball4 ,what good is it then 
for the ball to be thrown up1 or harm   
for it to come down1 or even to have    
fallen8 and what good is it to the      
bubble while it holds together1 or what 
harm when it is burst8 ,the same may be 
said of a light also4  #ba4 ,turn it the
 body inside out1 and see what kind of  
thing it is2 and when it has grown old1 
what kind of thing it becomes1 and when 
it is diseased4  ,short lived are both  
the praiser and the praised1 and the    
rememberer and the remembered3 and all  
this in a nook of this part of the      
world2 and not even here do all agree1  
no1 not any one with himself3 and the   
whole earth too is a point4  #bb4       
,attend to the matter which is before   
thee1 whether it is an opinion or an act
 or a word4  ,thou sufferest this       
justly3 for thou choosest rather to     
become good to-morrow than to be good   
to-day4  #bc4 ,am ,i doing anything8 ,i 
do it with reference to the good of     
mankind4 ,does anything happen to me8 ,i

 receive it and refer it to the gods1   
and the source of all things1 from which
 all that happens is derived4  #bd4     
,such as bathing appears to thee1--oil1 
sweat1 dirt1 filthy water1 all things   
disgusting1--so is every part of life   
and everything4  #be4 ,lucilla saw      
,verus die1 and then ,lucilla died4     
,secunda saw ,maximus die1 and then     
,secunda died4 ,epitynchanus saw        
,diotimus die1 and then ,epitynchanus   
died4 ,antoninus saw ,faustina die1 and 
then ,antoninus died4 ,such is          
everything4 ,celer saw ,hadrianus die1  
and then ,celer died4 ,and those        
sharp-witted men1 either seers or men   
inflated with pride1 where are          
they1--for instance the sharp-witted    
men1 ,charax and ,demetrius the         
,platonist1 and ,eudaemon1 and any one  
else like them8 ,all ephemeral1 dead    
long ago4 ,some indeed have not been    
remembered even for a short time1 and   
others have become the heroes of fables1
 and again others have disappeared even 

from fables4 ,remember this then1 that  
this little compound1 thyself1 must     
either be dissolved1 or thy poor breath 
must be extinguished1 or be removed and 
placed elsewhere4  #bf4 ,it is          
satisfaction to a man to do the proper  
works of a man4 ,now it is a proper work
 of a man to be benevolent to his own   
kind1 to despise the movements of the   
senses1 to form a just judgment of      
plausible appearances1 and to take a    
survey of the nature of the universe and
 of the things which happen in it4  #bg4
 ,there are three relations between thee
 and other things3 the one to the body,a
 which surrounds thee2 the second to the
 divine cause from which all things come
 to all2 and the third to those who live
 with thee4      ,a ,the text has       
,greek3 aition1 which in ,antoninus     
means     form1 formal4 ,accordingly    
,schultz recommends either              
,valkenaer's emendation ,greek3 angeion1
 body1 or ,coras'     ,greek3 smation4  
,compare xii4 #ac2 x4 #ch4  #bh4 ,pain  

is either an evil to the body--then let 
the body say what it thinks of it--or to
 the soul2 but it is in the power of the
 soul to maintain its own serenity and  
tranquillity1 and not to think that pain
 is an evil4 ,for every judgment and    
movement and desire and aversion is     
within1 and no evil ascends so high4    
#bi4 ,wipe out thy imaginations by often
 saying to thyself3 ,now it is in my    
power to let no badness be in this soul1
 nor desire1 nor any perturbation at    
all2 but looking at all things ,i see   
what is their nature1 and ,i use each   
according to its value4--,remember this 
power which thou hast from nature4  #cj4
 ,speak both in the senate and to every 
man1 whoever he may be1 appropriately1  
not with any affectation3 use plain     
discourse4  #ca4 ,augustus' court1 wife1
 daughter1 descendants1 ancestors1      
sister1 ,agrippa1 kinsmen1 intimates1   
friends2 ,areius1,a ,maecenas1          
physicians1 and sacrificing             
priests1--the whole court is dead4 ,then

 turn to the rest1 not considering the  
death of a single man but of a whole    
race1 as of the ,pompeii2 and that which
 is inscribed on the tombs1--,the last  
of his race4 ,then consider what trouble
 those before them have had that they   
might leave a successor2 and then1 that 
of necessity some one must be the last4 
,again1 here consider the death of a    
whole race4      ,a ,areius 7,greek3    
,areios7 was a philosopher1 who was     
intimate with ,augustus2 ,sueton4       
,augustus1 c4 #hi2 ,plutarch1           
,antoninus1 #hj2 ,dion ,cassius1 #ea1 c4
 #af4  #cb4 ,it is thy duty to order thy
 life well in every single act2 and if  
every act does its duty as far as is    
possible1 be content2 and no one is able
 to hinder thee so that each act shall  
not do its duty4--,but something        
external will stand in the way4 ,nothing
 will stand in the way of thy acting    
justly and soberly and                  
considerately4--,but perhaps some other 
active power will be hindered4 ,well1   

but by acquiescing in the hindrance and 
by being content to transfer thy efforts
 to that which is allowed1 another      
opportunity of action is immediately put
 before thee in place of that which was 
hindered1 and one which will adapt      
itself to this ordering of which we are 
speaking4  #cc4 ,receive wealth or      
prosperity without arrogance2 and be    
ready to let it go4  #cd4 ,if thou didst
 ever see a hand cut off1 or a foot1 or 
a head1 lying anywhere apart from the   
rest of the body1 such does a man make  
himself1 as far as he can1 who is not   
content with what happens1 and separates
 himself from others1 or does anything  
unsocial4 ,suppose that thou hast       
detached thyself from the natural       
unity1--for thou wast made by nature a  
part1 but now thou hast cut thyself     
off1--yet here there is this beautiful  
provision1 that it is in thy power again
 to unite thyself4 ,god has allowed this
 to no other part1 after it has been    
separated and cut asunder1 to come      

together again4 ,but consider the       
kindness by which he has distinguished  
man1 for he has put it in his power not 
to be separated at all from the         
universal2 and when he has been         
separated1 he has allowed him to return 
and to be united and to resume his place
 as a part4  #ce4 ,as the nature of the 
universal has given to every rational   
being all the other powers that it has1 
so we have received from it this power  
also4 ,for as the universal nature      
converts and fixes in its predestined   
place everything which stands in the way
 and opposes it1 and makes such things a
 part of itself1 so also the rational   
animal is able to make every hindrance  
its own material1 and to use it for such
 purposes as it may have designed4,a    
#cf4 ,do not disturb thyself by thinking
 of the whole of thy life4 ,let not thy 
thoughts at once embrace all the various
 troubles which thou mayest expect to   
befall thee3 but on every occasion ask  
thyself1 ,what is there in this which is

 intolerable and past bearing8 for thou 
wilt be ashamed to confess4 ,in the next
 place remember that neither the future 
nor the past pains thee1 but only the   
present4 ,but this is reduced to a very 
little1 if thou only circumscribest it1 
and chidest thy mind if it is unable to 
hold out against even this4  #cg4 ,does 
,panthea or ,fergamus now sit by the    
tomb of ,verus8,b ,does ,chaurias or    
,diotimus sit by the tomb of ,hadrianus8
 ,that would be ridiculous4 ,well1      
suppose they did sit there1 would the   
dead be conscious of it8 and if the dead
 were conscious1 would they be pleased8 
and if they were pleased1 would that    
make them immortal8 ,was it not in the  
order of destiny that these persons too 
should first become old women and old   
men and then die8 ,what then would those
 do after these were dead8 ,all this is 
foul smell and blood in a bag4      ,a  
,the text is corrupt at the beginning of
 the paragraph1 but     the meaning will
 appear if the second ,greek3 logikn is 

changed into ,greek3 holn though this   
change alone will not     establish the 
grammatical completeness of the text4   
,b ,verus is a conjecture of ,saumaise1 
and perhaps the true     reading4  #ch4 
,if thou canst see sharp1 look and judge
 wisely1  says the philosopher4  #ci4   
,in the constitution of the rational    
animal ,i see no virtue which is opposed
 to justice2 but ,i see a virtue which  
is opposed to love of pleasure1 and that
 is temperance4  #dj4 ,if thou takest   
away thy opinion about that which       
appears to give thee pain1 thou thyself 
standest in perfect security4--,who is  
this self8--,the reason4--,but ,i am not
 reason4--,be it so4 ,let then the      
reason itself not trouble itself4 ,but  
if any other part of thee suffers1 let  
it have its own opinion about itself    
7vii4 #af74  #da4 ,hindrance to the     
perceptions of sense is an evil to the  
animal nature4 ,hindrance to the        
movements desires is equally an evil to 
the animal nature4 ,and something else  

also is equally an impediment and an    
evil to the constitution of plants4 ,so 
then that which is a hindrance to the   
intelligence is an evil to the          
intelligent nature4 ,apply all these    
things then to thyself4 ,does pain or   
sensuous pleasure affect thee8 ,the     
senses will look to that4 ,has any      
obstacle opposed thee in thy efforts    
towards an object8 ,if indeed thou wast 
making this effort absolutely           
unconditionally1 or without any         
reservation1 certainly this obstacle is 
an evil to thee considered as a rational
 animal4 ,but if thou takest into       
consideration the usual course of       
things1 thou hast not yet been injured  
nor even impeded4 ,the things however   
which are proper to the understanding no
 other man is used to impede1 for       
neither fire1 nor iron1 nor tyrant1 nor 
abuse1 touches it in any way4 ,when it  
has been made a sphere1 it continues a  
sphere 7xi4 #ab74  #db4 ,it is not fit  
that ,i should give myself pain1 for ,i 

have never intentionally given pain even
 to another4  #dc4 ,different things    
delight different people2 but it is my  
delight to keep the ruling faculty sound
 without turning away either from any   
man or from any of the things which     
happen to men1 but looking at and       
receiving all with welcome eyes and     
using everything according to its value4
  #dd4 ,see that thou secure this       
present time to thyself3 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 now2 and both are mortal4   
,and what is it in any way to thee if   
these men of after time utter this or   
that sound1 or have this or that opinion
 about thee8  #de4 ,take me and cast me 
where thou wilt2 for there ,i shall keep
 my divine part tranquil1 that is1      
content1 if it can feel and act         
comformably to its proper constitution4 
,is this change of place sufficient     
reason why my soul should be unhappy and

 worse than it was1 depressed1 expanded1
 shrinking1 affrighted8 and what wilt   
thou find which is sufficient reason for
 this8,a      ,a ,greek3 oregomen in    
this passage seems to have a passive    
sense4 ,it is difficult to find an apt  
expression for it and     some of the   
other words4 ,a comparison with xi4 #ab1
 will help to     explain the meaning4  
#df4 ,nothing can happen to any man     
which is not a human accident1 nor to an
 ox which is not according to the nature
 of an ox1 nor to a vine which is not   
according to the nature of a vine1 nor  
to a stone which is not proper to a     
stone4 ,if then there happens to each   
thing both what is usual and natural1   
why shouldst thou complain8 ,for the    
common nature brings nothing which may  
not be borne by thee4  #dg4 ,if thou art
 pained by any external thing1 it is not
 this thing that disturbs thee1 but thy 
own judgment about it4 ,and it is in thy
 power to wipe out this judgment now4   
,but if anything in thy own disposition 

gives thee pain1 who hinders thee from  
correcting thy opinion8 ,and even if    
thou art pained because thou art not    
doing some particular thing which seems 
to thee to be right1 why dost thou not  
rather act than complain8--,but some    
insuperable obstacle is in the way8--,do
 not be grieved then1 for the cause of  
its not being done depends not on       
thee4--,but it is not worth while to    
live1 if this cannot be done4--,take thy
 departure then from life contentedly1  
just as he dies who is in full activity1
 and well pleased too with the things   
which are obstacles4  #dh4 ,remember    
that the ruling faculty is invincible1  
when self-collected it is satisfied with
 itself1 if it does nothing which it    
does not choose to do1 even if it resist
 from mere obstinacy4 ,what then will it
 be when it forms a judgment about      
anything aided by reason and            
deliberately8 ,therefore the mind which 
is free from passions is a citadel1 for 
man has nothing more secure to which he 

can fly for refuge and for the future be
 inexpugnable4 ,he then who has not seen
 this is an ignorant man2 but he who has
 seen it and does not fly to this refuge
 is unhappy4  #di4 ,say nothing more to 
thyself than what the first appearances 
report4 ,suppose that it has been       
reported to thee that a certain person  
speaks ill of thee4 ,this has been      
reported2 but that thou hast been       
injured1 that has not been reported4 ,i 
see that my child is sick4 ,i do see2   
but that he is in danger1 ,i do not see4
 ,thus then always abide by the first   
appearances1 and add nothing thyself    
from within1 and then nothing happens to
 thee4 ,or rather add something like a  
man who knows everything that happens in
 the world4  #ej4 ,a cucumber is        
bitter--,throw it away4--,there are     
briers in the road--,turn aside from    
them4--,this is enough4 ,do not add1    
,and why were such things made in the   
world8 ,for thou wilt be ridiculed by a 
man who is acquainted with nature1 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 make4 ,and yet they have     
places into which they can throw these  
shavings and cuttings1 and the universal
 nature has no external space2 but the  
wondrous part of her art is that though 
she has circumscribed herself1          
everything within her which appears to  
decay and to grow old and to be useless 
she changes into herself1 and again     
makes other new things from these very  
same1 so that she requires neither      
substance from without nor wants a place
 into which she may cast that which     
decays4 ,she is content then with her   
own space1 and her own matter1 and her  
own art4  #ea4 ,neither in thy actions  
be sluggish nor in thy conversation     
without method1 nor wandering in thy    
thoughts1 nor let there be in thy soul  
inward contention nor external effusion1
 nor in life be so busy as to have no   

leisure4  ,suppose that men kill thee1  
cut thee in pieces1 curse thee4 ,what   
then can these things do to prevent thy 
mind from remaining pure1 wise1 sober1  
just8 ,for instance1 if a man should    
stand by a limpid pure spring1 and curse
 it1 the spring never ceases sending up 
potable water2 and if he should cast    
clay into it or filth1 it will speedily 
disperse them and wash them out1 and    
will not be at all polluted4 ,how then  
shalt thou possess a perpetual fountain 
and not a mere well8 ,by forming        
thyself hourly to freedom conjoined with
 contentment1 simplicity1 and modesty4  
#eb4 ,he who does not know what the     
world is1 does not know where he is4    
,and he who does not know for what      
purpose the world exists1 does not know 
who he is1 nor what the world is4 ,but  
he who has failed in any one of these   
things could not even say for what      
purpose he exists himself4 ,what then   
dost thou think of him who avoids or    
seeks the praise of those who applaud1  

of men who know not either where they   
are or who they are8  #ec4 ,dost thou   
wish to be praised by a man who curses  
himself thrice every hour8 wouldst thou 
wish to please a man who does not please
 himself8 ,does a man please himself who
 repents of nearly everything that he   
does8  #ed4 ,no longer let thy breathing
 only act in concert with the air which 
surrounds thee1 but let thy intelligence
 also now be in harmony with the        
intelligence which embraces all things4 
,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 it4  #ee4        
,generally1 wickedness does no harm at  
all to the universe2 and particularly   
the wickedness of one man does no harm  
to another4 ,it is only harmful to him  
who has it in his power to be released  
from it as soon as he shall choose4     
#ef4 ,to my own free will the free will 
of my neighbor is just as indifferent as

 his poor breath and flesh4 ,for though 
we are made especially for the sake of  
one another1 still the ruling power of  
each of us has its own office1 for      
otherwise my neighbor's wickedness would
 be my harm1 which ,god has not willed1 
in order that my unhappiness may not    
depend on another4  #eg4 ,the sun       
appears to be poured down1 and in all   
directions indeed it is diffused1 yet it
 is not effused4 ,for this diffusion is 
extension3 ,accordingly its rays are    
called ,extensions ,greek3 aktines      
because they are extended ,greek3 apo   
tou ekteinesthai4,a ,but one may judge  
what kind of a thing a ray is1 if he    
looks at the sun's light passing through
 a narrow opening into a darkened room1 
for it is extended in a right line1 and 
as it were is divided when it meets with
 any solid body which stands in the way 
and intercepts the air beyond2 but there
 the light remains fixed and does not   
glide or fall off4 ,such then ought to  
be the outpouring and diffusion of the  

understanding1 and it should in no way  
be an effusion1 but an extension1 and it
 should make no violent or impetuous    
collision with the obstacles which are  
in its way2 nor yet fall down1 but be   
fixed1 and enlighten that which receives
 it4 ,for a body will deprive itself of 
the illumination1 if it does not admit  
it4      ,a ,a piece of bad etymology4  
#eh4 ,he who fears death either fears   
the loss of sensation or a different    
kind of sensation4 ,but if thou shalt   
have no sensation1 neither wilt thou    
feel any harm2 and if thou shalt acquire
 another kind of sensation1 thou wilt be
 a different kind of living being and   
thou wilt not cease to live4  #ei4 ,men 
exist for the sake of one another4      
,teach them then1 or bear with them4    
#fj4 ,in one way an arrow moves1 in     
another way the mind4 ,the mind indeed1 
both when it exercises caution and when 
it is employed about inquiry1 moves     
straight onward not the less1 and to its
 object4  #fa4 ,enter into every man's  

ruling faculty2 and also let every other
 man enter into thine4,a      ,a        
,compare ,epictetus1 iii4 #i1 #ab4      
,,ix4   ,he who acts unjustly acts      
impiously4 ,for since the universal     
nature has made rational animals for the
 sake of one another1 to help one       
another according to their deserts1 but 
in no way to injure one another1 he who 
transgresses her will is clearly guilty 
of impiety towards the highest divinity4
 ,and he too who lies is guilty of      
impiety to the same divinity2 for the   
universal nature is the nature of things
 that are2 and things that are have a   
relation to all things that come into   
existence4,a ,and further1 this         
universal nature is named truth1 and is 
the prime cause of all things that are  
true4 ,he then who lies intentionally is
 guilty of impiety1 inasmuch as he acts 
unjustly by deceiving2 and he also who  
lies unintentionally1 inasmuch as he is 
at variance with the universal nature1  
and inasmuch as he disturbs the order by

 fighting against the nature of the     
world2 for he fights against it1 who is 
moved of himself to that which is       
contrary to truth1 for he had received  
powers from nature through the neglect  
of which he is not able now to          
distinguish falsehood from truth4 ,and  
indeed he who pursues pleasure as good1 
and avoids pain as evil1 is guilty of   
impiety4 ,for of necessity such a man   
must often find fault with the universal
 nature1 alleging that it assigns things
 to the bad and the good contrary to    
their deserts1 because frequently the   
bad are in the enjoyment of pleasure and
 possess the things which procure       
pleasure1 but the good have pain for    
their share and the things which cause  
pain4 ,and further1 he who is afraid of 
pain will sometimes also be afraid of   
some of the things which will happen in 
the world1 and even this is impiety4    
,and he who pursues pleasure will not   
abstain from injustice1 and this is     
plainly impiety4 ,now with respect to   

the things towards which the universal  
nature is equally affected--for it would
 not have made both1 unless it was      
equally affected towards both--towards  
these they who wish to follow nature    
should be of the same mind with it1 and 
equally affected4 ,with respect to pain1
 then1 and pleasure1 or death and life1 
or honor and dishonor1 which the        
universal nature employs equally1       
whoever is not equally affected is      
manifestly acting impiously4 ,and ,i say
 that the universal nature employs them 
equally1 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 ,providence1       
according to which it moved from a      
certain beginning to this ordering of   
things1 having conceived certain        
principles of the things which were to  
be1 and having determined powers        
productive of beings and of changes and 
of such like successions 7vii4 #ge74    

,a ,as there is not any action or       
natural event1 which we are             
acquainted with1 so single and          
unconnected as not to have a     respect
 to some other actions and events1 so   
possibly each of     them1 when it has  
not an immediate1 may yet have a remote1
     natural relation to other actions  
and events1 much beyond the     compass 
of this present world4 ,again3 ,things  
seemingly the     most insignificant    
imaginable are perpetually observed to  
be     necessary conditions to other    
things of the greatest     importance1  
so that any one thing whatever may1 for 
aught we     know to the contrary1 be a 
necessary condition to any              
other4--,butler's ,analogy1 ,chap4 #g4  
,see all the chapter4 ,some     critics 
take ,greek3 ta hyparchonta in this     
passage of     ,antoninus to be the same
 as ,greek3 ta honta3 but if that were  
so he might have said ,greek3 pros allla
 instead of ,greek3     pros ta         
hyparchonta4 ,perhaps the meaning of    

,greek3 pros ta     hyparchonta may be  
to all prior things4 ,if so1 the        
translation is still correct4 ,see vi4  
#ch4  #b4 ,it would be a man's happiest 
lot to depart from mankind without      
having had any taste of lying and       
hypocrisy and luxury and pride4         
,however1 to breathe out one's life when
 a man has had enough of these things is
 the next best voyage1 as the saying is4
 ,hast thou determined to abide with    
vice1 and hast not experience yet       
induced thee to fly from this           
pestilence8 ,for the destruction of the 
understanding is a pestilence1 much     
more1 indeed1 than any such corruption  
and change of this atmosphere which     
surrounds us4 ,for this corruption is a 
pestilence of animals so far as they are
 animals2 but the other is a pestilence 
of men so far as they are men4  #c4 ,do 
not despise death1 but be well content  
with it1 since this too is one of those 
things which nature wills4 ,for such as 
it is to be young and to grow old1 and  

to increase and to reach maturity1 and  
to have teeth and beard and gray hairs1 
and to beget and to be pregnant and to  
bring forth1 and all the other natural  
operations which the seasons of thy life
 bring1 such also is dissolution4 ,this1
 then1 is consistent with the character 
of a reflecting man--to be neither      
careless nor impatient nor contemptuous 
with respect to death1 but to wait for  
it as one of the operations of nature4  
,as thou now waitest for the time when  
the child shall come out of thy wife's  
womb1 so be ready for the time when thy 
soul shall fall out of this envelope4,a 
,but if thou requirest also a vulgar    
kind of comfort which shall reach thy   
heart1 thou wilt be made best reconciled
 to death by observing the objects from 
which thou art going to be removed1 and 
the morals of those with whom thy soul  
will no longer be mingled4 ,for it is no
 way right to be offended with men1 but 
it is thy duty to care for them and to  
bear with them gently2 and yet to       

remember that thy departure will not be 
from men who have the same principles as
 thyself4 ,for this is the only thing1  
if there be any1 which could draw us the
 contrary way and attach us to life1--to
 be permitted to live with those who    
have the same principles as ourselves4  
,but now thou seest how great is the    
trouble arising from the discordance of 
those who live together1 so that thou   
mayst say1 ,come quick1 ,o death1 lest  
perchance ,i1 too1 should forget myself4
      ,a ,note #a of the ,philosophy1 p4
 #gf4  #d4 ,he who does wrong does wrong
 against himself4 ,he who acts unjustly 
acts unjustly to himself1 because he    
makes himself bad4  #e4 ,he often acts  
unjustly who does not do a certain      
thing2 not only he who does a certain   
thing4  #f4 ,thy present opinion founded
 on understanding1 and thy present      
conduct directed to social good1 and thy
 present disposition of contentment with
 everything which happens--that is      
enough4  #g4 ,wipe out imagination2     

check desire3 extinguish appetite3 keep 
the ruling faculty in its own power4    
#h4 ,among the animals which have not   
reason one life is distributed2 but     
among reasonable animals one intelligent
 soul is distributed3 just as there is  
one earth of all things which are of an 
earthly nature1 and we see by one light1
 and breathe one air1 all of us that    
have the faculty of vision and all that 
have life4  #i4 ,all things which       
participate in anything which is common 
to them all1 move towards that which is 
of the same kind with themselves4       
,everything which is earthy turns       
towards the earth1 everything which is  
liquid flows together1 and everything   
which is of an aerial kind does the     
same1 so that they require something to 
keep them asunder1 and the application  
of force4 ,fire indeed moves upwards on 
account of the elemental fire1 but it is
 so ready to be kindled together with   
all the fire which is here1 that even   
every substance which is somewhat dry is

 easily ignited1 because there is less  
mingled with it of that which is a      
hindrance to ignition4 ,accordingly1    
then1 everything also which participates
 in the common intelligent nature moves 
in like manner towards that which is of 
the same kind with itself1 or moves even
 more4 ,for so much as it is superior in
 comparison with all other things1 in   
the same degree also is it more ready to
 mingle with and to be fused with that  
which is akin to it4 ,accordingly among 
animals devoid of reason we find swarms 
of bees1 and herds of cattle1 and the   
nurture of young birds1 and in a manner1
 loves2 for even in animals there are   
souls1 and that power which brings them 
together is seen to exert itself in a   
superior degree1 and in such a way as   
never has been observed in plants nor in
 stones nor in trees4 ,but in rational  
animals there are political communities 
and friendships1 and families and       
meetings of people2 and in wars1        
treaties1 and armistices4 ,but in the   

things which are still superior1 even   
though they are separated from one      
another1 unity in a manner exists1 as in
 the stars4 ,thus the ascent to the     
higher degree is able to produce a      
sympathy even in things which are       
separated4 ,see1 then1 what now takes   
place2 for only intelligent animals have
 now forgotten this mutual desire and   
inclination1 and in them alone the      
property of flowing together is not     
seen4 ,but still1 though men strive to  
avoid this union1 they are caught and   
held by it1 for their nature is too     
strong for them2 and thou wilt see what 
,i say1 if thou only observest4 ,sooner1
 then1 will one find anything earthy    
which comes in contact with no earthy   
thing1 than a man altogether separated  
from other men4  #aj4 ,both man and ,god
 and the universe produce fruit2 at the 
proper seasons each produces it4 ,but   
and if usage has especially fixed these 
terms to the vine and like things1 this 
is nothing4 ,reason produces fruit both 

for all and for itself1 and there are   
produced from it other things of the    
same kind as reason itself4  #aa4 ,if   
thou art able1 correct by teaching those
 who do wrong2 but if thou canst not1   
remember that indulgence is given to    
thee for this purpose4 ,and the gods1   
too1 are indulgent to such persons2 and 
for some purposes they even help them to
 get health1 wealth1 reputation2 so kind
 they are4 ,and it is in thy power also2
 or say1 who hinders thee8  #ab4 ,labor 
not as one who is wretched1 nor yet as  
one who would be pitied or admired2 but 
direct thy will to one thing only--to   
put thyself in motion and to check      
thyself1 as the social reason requires4 
#ac4 ,to-day ,i have got out of all     
trouble1 or rather ,i have cast out all 
trouble1 for it was not outside1 but    
within and in my opinions4  #ad4 ,all   
things are the same1 familiar in        
experience1 and ephemeral in time1 and  
worthless in the matter4 ,everything now
 is just as it was in the time of those 

whom we have buried4  #ae4 ,things stand
 outside of us1 themselves by           
themselves1 neither knowing aught of    
themselves1 nor expressing any judgment4
 ,what is it1 then1 which does judge    
about them8 ,the ruling faculty4  #af4  
,not in passivity but in activity lie   
the evil and the good of the rational   
social animal1 just as his virtue and   
his vice lie not in passivity but in    
activity4,a      ,a ,virtutis omnis laus
 in actione consistit4--,cicero1 ,de    
,off41 #a4 #f4  #ag4 ,for the stone     
which has been thrown up it is no evil  
to come down1 nor indeed any good to    
have been carried up 7viii4 #bj74  #ah4 
,penetrate inwards into men's leading   
principles1 and thou wilt see what      
judges thou art afraid of1 and what kind
 of judges they are of themselves4  #ai4
 ,all things are changing3 and thou     
thyself art in continuous mutation and  
in a manner in continuous destruction1  
and the whole universe too4  #bj4 ,it is
 thy duty to leave another man's        

wrongful act there where it is 7vii4    
#bi2 ix4 #ch74  #ba4 ,termination of    
activity1 cessation from movement and   
opinion1 and in a sense their death1 is 
no evil4 ,turn thy thoughts now to the  
consideration of thy life1 thy life as a
 child1 as a youth1 thy manhood1 thy old
 age1 for in these also every change was
 a death4 ,is this anything to fear8    
,turn thy thoughts now to thy life under
 thy grandfather1 then to thy life under
 thy mother1 then to thy life under thy 
father2 and as thou findest many other  
differences and changes and             
terminations1 ask thyself1 ,is this     
anything to fear8 ,in like manner1 then1
 neither are the termination and        
cessation and change of thy whole life a
 thing to be afraid of4  ,illustration3 
,,the ,,forum  #bb4 ,hasten to examine  
thy own ruling faculty and that of the  
universe and that of thy neighbor3 thy  
own1 that thou mayst make it just3 and  
that of the universe1 that thou mayst   
remember of what thou art a part2 and   

that of thy neighbor1 that thou mayst   
know whether he has acted ignorantly or 
with knowledge1 and thou mayst also     
consider that his ruling faculty is akin
 to thine4  #bc4 ,as thou thyself art a 
component part of a social system1 so   
let every act of thine be a component   
part of social life4 ,whatever act of   
thine then has no reference either      
immediately or remotely to a social end1
 this tears asunder thy life1 and does  
not allow it to be one1 and it is of the
 nature of a mutiny1 just as when in a  
popular assembly a man acting by himself
 stands apart from the general          
agreement4  #bd4 ,quarrels of little    
children and their sports1 and poor     
spirits carrying about dead bodies such 
is everything2 and so what is exhibited 
in the representation of the mansions of
 the dead,a strikes our eyes more       
clearly4      ,a ,greek3 to ts ,nekuias 
may be1 as ,gataker conjectures1 a      
dramatic representation of the state of 
the dead4 ,schultz     supposes that it 

may be also a reference to the ,greek3  
,nekuia     of the ,odyssey 7lib4 xi474 
#be4 ,examine into the quality of the   
form of an object1 and detach it        
altogether from its material part1 and  
then contemplate it2 then determine the 
time1 the longest which a thing of this 
peculiar form is naturally made to      
endure4  #bf4 ,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 do4 ,but enough
  of this4  #bg4 ,when another blames   
thee or hates thee1 or when men say     
about thee anything injurious1 approach 
their poor souls1 penetrate within1 and 
see what kind of men they are4 ,thou    
wilt discover that there is no reason to
 take any trouble that these men may    
have this or that opinion about thee4   
,however1 thou must be well disposed    
towards them1 for by nature they are    
friends4 ,and the gods too aid them in  
all ways1 by dreams1 by signs1 towards  

the attainment of those things on which 
they set a value4  #bh4 ,the periodic   
movements of the universe are the same1 
up and down from age to age4 ,and either
 the universal intelligence puts itself 
in motion for every separate effect1 and
 if this is so1 be thou content with    
that which is the result of its         
activity2 or it puts itself in motion   
once1 and everything else comes by way  
of sequence,a in a manner2 or           
indivisible elements are the origin of  
all things4--,in a word1 if there is a  
god1 all is well2 and if chance rules1  
do not thou also be governed by it 7vi4 
#dd2 vii4 #ge74      ,a ,the words which
 immediately follow ,greek3 kat'        
epakolouthsin are corrupt4 ,but the     
meaning is hardly     doubtful4         
7,compare vii4 #ge47  ,soon will the    
earth cover us all3 then the earth1 too1
 will change1 and the things also which 
result from change will continue to     
change forever1 and these again forever4
 ,for if a man reflects on the changes  

and transformations which follow one    
another like wave after wave and their  
rapidity1 he will despise everything    
which is perishable 7xii4 #ba74  #bi4   
,the universal cause is like a winter   
torrent3 it carries everything along    
with it4 ,but how worthless are all     
these poor people who are engaged in    
matters political1 and1 as they suppose1
 are playing the philosopher6 ,all      
drivellers4 ,well then1 man3 do what    
nature now requires4 ,set thyself in    
motion1 if it is in thy power1 and do   
not look about thee to see if any one   
will observe it2 nor yet expect ,plato's
 ,republic3,a but be content if the     
smallest thing goes on well1 and        
consider such an event to be no small   
matter4 ,for who can change men's       
opinions8 and without a change of       
opinions what else is there than the    
slavery of men who groan while they     
pretend to obey8 ,come now and tell me  
of ,alexander and ,philippus and        
,demetrius of ,phalerum4 ,they          

themselves shall judge whether they     
discovered what the common nature       
required1 and trained themselves        
accordingly4 ,but if they acted like    
tragedy heroes1 no one has condemned me 
to imitate them4 ,simple and modest is  
the work of philosophy4 ,draw me not    
aside to insolence and pride4      ,a   
,those who wish to know what ,plato's   
,republic is may now     study it in the
 accurate translation of ,davies and    
,vaughan4  #cj4 ,look down from above on
 the countless herds of men and their   
countless solemnities1 and the          
infinitely varied voyagings in storms   
and calms1 and the differences among    
those who are born1 who live together1  
and die4 ,and consider1 too1 the life   
lived by others in olden time1 and the  
life of those who will live after thee1 
and the life now lived among barbarous  
nations1 and how many know not even thy 
name1 and how many will soon forget it1 
and how they who perhaps now are        
praising thee will very soon blame thee1

 and that neither a posthumous name is  
of any value1 nor reputation1 nor       
anything else4  #ca4 ,let there be      
freedom from perturbations with respect 
to the things which come from the       
external cause2 and let there be justice
 in the things done by virtue of the    
internal cause1 that is1 let there be   
movement and action terminating in this1
 in social acts1 for this is according  
to thy nature4  #cb4 ,thou canst remove 
out of the way many useless things among
 those which disturb thee1 for they lie 
entirely in thy opinion2 and thou wilt  
then gain for thyself ample space by    
comprehending the whole universe in thy 
mind1 and by contemplating the eternity 
of time1 and observing the rapid change 
of every several thing1 how short is the
 time from birth to dissolution1 and the
 illimitable time before birth as well  
as the equally boundless time after     
dissolution6  #cc4 ,all that thou seest 
will quickly perish1 and those who have 
been spectators of its dissolution will 

very soon perish too4 ,and he who dies  
at the extremest old age will be brought
 into the same condition with him who   
died prematurely4  #cd4 ,what are these 
men's leading principles1 and about what
 kind of things are they busy1 and for  
what kind of reasons do they love and   
honor8 ,imagine that thou seest their   
pool souls laid bare4 ,when they think  
that they do harm by their blame or good
 by their praise1 what an idea6  #ce4   
,loss is nothing else than change4 ,but 
the universal nature delights in change1
 and in obedience to her all things are 
now done well1 and from eternity have   
been in like form1 and will be such to  
time without end4 ,what1 then1 dost thou
 say1--that all things have been and all
 things always will be bad1 and that no 
power has ever been found in so many    
gods to rectify these things1 but the   
world has been condemned to be bound in 
never ceasing evil 7iv4 #de1 vii4 #ah78 
#cf4 ,the rottenness of the matter which
 is the foundation of everything6 water1

 dust1 bones1 filth3 or again1 marble   
rocks1 the callosities of the earth2 and
 gold and silver1 the sediments2 and    
garments1 only bits of hair2 and purple 
dye1 blood2 and everything else is of   
the same kind4 ,and that which is of the
 nature of breath is also another thing 
of the same kind1 changing from this to 
that4  #cg4 ,enough of this wretched    
life and murmuring and apish tricks4    
,why art thou disturbed8 ,what is there 
new in this8 ,what unsettles thee8 ,is  
it the form of the thing8 ,look at it4  
,or is it the matter8 ,look at it4 ,but 
besides these there is nothing4 ,towards
 the gods then1 now become at last more 
simple and better4 ,it is the same      
whether we examine these things for a   
hundred years or three4  #ch4 ,if a man 
has done wrong the harm is his own4 ,but
 perhaps he has not done wrong4  #ci4   
,either all things proceed from one     
intelligent source and come together as 
in one body1 and the part ought not to  
find fault with what is done for the    

benefit of the whole2 or there are only 
atoms1 and nothing else than mixture and
 dispersion4 ,why1 then1 art thou       
disturbed8 ,say to the ruling faculty1  
,art thou dead1 art thou corrupted1 art 
thou playing the hypocrite1 art thou    
become a beast1 dost thou herd and feed 
with the rest8,a      ,a ,there is some 
corruption at the end of this section1  
but ,i     think that the translation   
expresses the emperor's meaning4        
,whether intelligence rules all things  
or chance rules1 a man     must not be  
disturbed4 ,he must use the power that  
he has and be     tranquil4  #dj4       
,either the gods have no power or they  
have power4 ,if1 then1 they have no     
power1 why dost thou pray to them8 ,but 
if they have power1 why dost thou not   
pray for them to give thee the faculty  
of not fearing any of the things which  
thou fearest1 or of not desiring any of 
the things which thou desirest1 or not  
being pained at anything1 rather than   
pray that any of these things should not

 happen or happen8 for certainly if they
 can co-operate with men1 they can      
co-operate for these purposes4 ,but     
perhaps thou wilt say the gods have     
placed them in thy power4 ,well1 then1  
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 power8 ,and who has told thee that  
the gods do not aid us1 even in the     
things which are in our power8 ,begin1  
then1 to pray for such things1 and thou 
wilt see4 ,one man prays thus3 ,how     
shall ,i be able to lie with that woman8
 ,do thou pray thus3 ,how shall ,i not  
desire to lie with her8 ,another prays  
thus3 ,how shall ,i be released from    
this8 ,pray thou3 ,how shall ,i not     
desire to be released8 ,another thus3   
,how shall ,i not lose my little son8   
,thou thus3 ,how shall ,i not be afraid 
to lose him8 ,in fine1 turn thy prayers 
this way1 and see what comes4  #da4     
,epicurus says1 ,in my sickness my      
conversation was not about my bodily    

sufferings1 nor1 says he1 did ,i talk on
 such subjects to those who visited me2 
but ,i continued to discourse on the    
nature of things as before1 keeping to  
this main point1 how the mind1 while    
participating in such movements as go on
 in the poor flesh1 shall be free from  
perturbations and maintain its proper   
good4 ,nor did ,i1 he says1 give the    
physicians an opportunity of putting on 
solemn looks1 as if they were doing     
something great1 but my life went on    
well and happily4 ,do1 then1 the same   
that he did both in sickness1 if thou   
art sick1 and in any other              
circumstances2 for never to desert      
philosophy in any events that may befall
 us1 nor to hold trifling talks either  
with an ignorant man or with one        
unacquainted with nature1 is a principle
 of all schools of philosophy2 but to be
 intent only on that which thou art now 
doing and on the instrument by which    
thou doest it4  #db4 ,when thou art     
offended with any man's shameless       

conduct1 immediately ask thyself1 ,is it
 possible1 then1 that shameless men     
should not be in the world8 ,it is not  
possible4 ,do not1 then1 require what is
 impossible4 ,for this man also is one  
of those shameless men who must of      
necessity be in the world4 ,let the same
 considerations be present to thy mind  
in the case of the knave1 and the       
faithless man1 and of every man who does
 wrong in any way4 ,for at the same time
 that thou dost remind thyself that it  
is impossible that such kind of men     
should not exist1 thou wilt become more 
kindly disposed towards every one       
individually4 ,it is useful to perceive 
this1 too1 immediately when the occasion
 arises1 what virtue nature has given to
 man to oppose to every wrongful act4   
,for she has given to man1 as an        
antidote against the stupid man1        
mildness1 and against another kind of   
man some other power4 ,and in all cases 
it is possible for thee to correct by   
teaching the man who is gone astray2 for

 every man who errs misses his object   
and is gone astray4 ,besides1 wherein   
hast thou been injured8 ,for thou wilt  
find that no one among those against    
whom thou art irritated has done        
anything by which thy mind could be made
 worse2 but that which is evil to thee  
and harmful has its foundation only in  
the mind4 ,and what harm is done or what
 is there strange1 if the man who has   
not been instructed does the acts of an 
uninstructed man8 ,consider whether thou
 shouldst not rather blame thyself1     
because thou didst not expect such a man
 to err in such a way4 ,for thou hadst  
means given thee by thy reason to       
suppose that it was likely that he would
 commit this error1 and yet thou hast   
forgotten and art amazed that he has    
erred4 ,but most of all when thou       
blamest a man as faithless or           
ungrateful1 turn to thyself4 ,for the   
fault is manifestly thy own1 whether    
thou didst trust that a man who had such
 a disposition would keep his promise1  

or when conferring thy kindness thou    
didst not confer it absolutely1 nor yet 
in such way as to have received from thy
 very act all the profit4 ,for what more
 dost thou want when thou hast done a   
man a service8 art thou not content that
 thou hast done something conformable to
 thy nature1 and dost thou seek to be   
paid for it8 just as if the eye demanded
 a recompense for seeing1 or the feet   
for walking4 ,for as these members are  
formed for a particular purpose1 and by 
working according to their several      
constitutions obtain what is their      
own2,a so also as man is formed by      
nature to acts of benevolence1 when he  
has done anything benevolent or in any  
other way conducive to the common       
interest1 he has acted conformably to   
his constitution1 and he gets what is   
his own4      ,a ,greek3 ,apechei to    
idion4 ,this sense of ,greek3 apechein  
occurs in xi4 #a1 and iv4 #di2 also in  
,st4 ,matthew1 vi4 #b1     ,greek3      
apechousi ton misthon1 and in           

,epictetus4     ,x4   ,wilt thou1 then1 
my soul1 never be good and simple and   
one and naked1 more manifest than the   
body which surrounds thee8 ,wilt thou   
never enjoy an affectionate and         
contented disposition8 ,wilt thou never 
be full and without a want of any kind1 
longing for nothing more1 nor desiring  
anything1 either animate or inanimate1  
for the enjoyment of pleasures8 nor yet 
desiring time wherein thou shalt have   
longer enjoyment1 or place1 or pleasant 
climate1 or society of men with whom    
thou mayst live in harmony8 but wilt    
thou be satisfied with thy present      
condition1 and pleased with all that is 
about thee1 and wilt thou convince      
thyself that thou hast everything1 and  
that it comes from the gods1 that       
everything is well for thee1 and will be
 well whatever shall please them1 and   
whatever they shall give for the        
conservation of the perfect living      
being1,a the good and just and          
beautiful1 which generates and holds    

together all things1 and contains and   
embraces all things which are dissolved 
for the production of other like things8
 ,wilt thou never be such that thou     
shalt so dwell in community with gods   
and men as neither to find fault with   
them at all1 nor to be condemned by     
them8      ,a ,that is1 ,god 7iv4 #dj71 
as he is defined by ,zeno4 ,but the     
confusion between gods and ,god is      
strange4  #b4 ,observe what thy nature  
requires1 so far as thou art governed by
 nature only3 then do it and accept it1 
if thy nature1 so far as thou art a     
living being1 shall not be made worse by
 it4 ,and next thou must observe what   
thy nature requires so far as thou art a
 living being4 ,and all this thou mayst 
allow thyself1 if thy nature1 so far as 
thou art a rational animal1 shall not be
 made worse by it4 ,but the rational    
animal is consequently also a political 
social animal4 ,use these rules1 then1  
and trouble thyself about nothing else4 
#c4 ,everything which happens either    

happens in such wise as thou art formed 
by nature to bear it1 or as thou art not
 formed by nature to bear it4 ,if1 then1
 it happens to thee in such way as thou 
art formed by nature to bear it1 do not 
complain1 but bear it as thou art formed
 by nature to bear it4 ,but if it       
happens in such wise as thou art not    
formed by nature to bear it1 do not     
complain1 for it will perish after it   
has consumed thee4 ,remember1 however1  
that thou art formed by nature to bear  
everything1 with respect to which it    
depends on thy own opinion to make it   
endurable and tolerable1 by thinking    
that it is either thy interest or thy   
duty to do this4  #d4 ,if a man is      
mistaken1 instruct him kindly and show  
him his error4 ,but if thou art not     
able1 blame thyself1 or blame not even  
thyself4  #e4 ,whatever may happen to   
thee1 it was prepared for thee from all 
eternity2 and the implication of causes 
was from eternity spinning the thread of
 thy being1 and of that which is        

incident to it 7iii4 #aa2 iv4 #bf74  #f4
 ,whether the universe is a concourse of
 atoms1 or nature is a system1 let this 
first be established1 that ,i am a part 
of the whole which is governed by       
nature2 next1 ,i am in a manner         
intimately related to the parts which   
are of the same kind with myself4 ,for  
remembering this1 inasmuch as ,i am a   
part1 ,i shall be discontented with none
 of the things which are assigned to me 
out of the whole2 for nothing is        
injurious to the part if it is for the  
advantage of the whole4 ,for the whole  
contains nothing which is not for its   
advantage2 and all natures indeed have  
this common principle1 but the nature of
 the universe has this principle        
besides1 that it cannot be compelled    
even by any external cause to generate  
anything harmful to itself4 ,by         
remembering1 then1 that ,i am a part of 
such a whole1 ,i shall be content with  
everything that happens4 ,and inasmuch  
as ,i am in a manner intimately related 

to the parts which are of the same kind 
with myself1 ,i shall do nothing        
unsocial1 but ,i shall rather direct    
myself to the things which are of the   
same kind with myself1 and ,i shall turn
 all my efforts to the common interest1 
and divert them from the contrary4 ,now1
 if these things are done so1 life must 
flow on happily1 just as thou mayst     
observe that the life of a citizen is   
happy1 who continues a course of action 
which is advantageous to his            
fellow-citizens1 and is content with    
whatever the state may assign to him4   
#g4 ,the parts of the whole1 everything1
 ,i mean1 which is naturally            
comprehended in the universe1 must of   
necessity perish2 but let this be       
understood in this sense1 that they must
 undergo change4 ,but if this is        
naturally both an evil and a necessity  
for the parts1 the whole would not      
continue to exist in a good condition1  
the parts being subject to change and   
constituted so as to perish in various  

ways4 ,for whether did ,nature herself  
design to do evil to the things which   
are parts of herself1 and to make them  
subject to evil and of necessity fall   
into evil1 or have such results happened
 without her knowing it8 ,both these    
suppositions1 indeed1 are incredible4   
,but if a man should even drop the term 
,nature as an efficient power1 and      
should speak of these things as natural1
 even then it would be ridiculous to    
affirm at the same time that the parts  
of the whole are in their nature subject
 to change1 and at the same time to be  
surprised or vexed as if something were 
happening contrary to nature1           
particularly as the dissolution of      
things is into those things of which    
each thing is composed4 ,for there is   
either a dispersion of the elements out 
of which everything has been compounded1
 or a change from the solid to the      
earthy and from the airy to the aerial1 
so that these parts are taken back into 
the universal reason1 whether this at   

certain periods is consumed by fire or  
renewed by eternal changes4 ,and do not 
imagine that the solid and the airy part
 belong to thee from the time of        
generation4 ,for all this received its  
accretion only yesterday and the day    
before1 as one may say1 from the food   
and the air which is inspired4 ,this1   
then1 which has received the accretion1 
changes1 not that which thy mother      
brought forth4 ,but suppose that this   
which thy mother brought forth          
implicates thee very much with that     
other part1 which has the peculiar      
quality of change1 this is nothing in   
fact in the way of objection to what is 
said4,a      ,a ,the end of this section
 is perhaps corrupt4 ,the meaning is    
very obscure4 ,i have given that meaning
 which appears to be     consistent with
 the whole argument4 ,the emperor here  
maintains     that the essential part of
 man is unchangeable1 and that the      
other parts1 if they change or perish1  
do not affect that which     really     

constitutes the man4 ,see the           
,philosophy of ,antoninus1 p4     #ef1  
note #b4 ,schultz supposed thy mother to
 mean nature1     ,greek3 h physis4 ,but
 ,i doubt about that4  #h4 ,when thou   
hast assumed these names1 good1 modest1 
true1 rational1 a man of equanimity1 and
 magnanimous1 take care that thou dost  
not change these names2 and if thou     
shouldst lose them1 quickly return to   
them4 ,and remember that the term       
,rational was intended to signify a     
discriminating attention to every       
several thing1 and freedom from         
negligence2 and that ,equanimity is the 
voluntary acceptance of the things which
 are assigned to thee by the common     
nature2 and that ,magnanimity is the    
elevation of the intelligent part above 
the pleasurable or painful sensations of
 the flesh1 and above that poor thing   
called fame1 and death1 and all such    
things4 ,if1 then1 thou maintainest     
thyself in the possession of these      
names1 without desiring to be called by 

these names by others1 thou wilt be     
another person and wilt enter on another
 life4 ,for to continue to be such as   
thou hast hitherto been1 and to be torn 
in pieces and defiled in such a life1 is
 the character of a very stupid man and 
one over-fond of his life1 and like     
those half-devoured fighters with wild  
beasts1 who though covered with wounds  
and gore1 still intreat to be kept to   
the following day1 though they will be  
exposed in the same state to the same   
claws and bites4,a ,therefore fix       
thyself in the possession of these few  
names3 and if thou art able to abide in 
them1 abide as if thou wast removed to  
certain islands of the ,happy4,b ,but if
 thou shalt perceive that thou fallest  
out of them and dost not maintain thy   
hold1 go courageously into some nook    
where thou shalt maintain them1 or even 
depart at once from life1 not in        
passion1 but with simplicity and freedom
 and modesty1 after doing this one      
laudable thing at least in thy life1 to 

have gone out of it thus4 ,in order1    
however to the remembrance of these     
names1 it will greatly help thee if thou
 rememberest the gods1 and that they    
wish not to be flattered1 but wish all  
reasonable beings to be made like       
themselves2 and if thou rememberest that
 what does the work of a fig-tree is a  
fig-tree1 and that what does the work of
 a dog is a dog1 and that what does the 
work of a bee is a bee1 and that what   
does the work of a man is a man4      ,a
 ,see ,seneca1 ,epp4 #gj1 on these      
exhibitions which amused the     people 
of those days4 ,these fighters were the 
,bestiarri1 some     of whom may have   
been criminals2 but even if they were1  
the     exhibition was equally          
characteristic of the depraved habits of
     the spectators4      ,b ,the       
islands of the ,happy1 or the           
,fortunatae ,insulae1 are     spoken of 
by the ,greek and ,roman writers4 ,they 
were the abode     of ,heroes1 like     
,achilles and ,diomedes1 as we see in   

the ,scolion     of ,harmodius and      
,aristogiton4 ,sertorius heard of the   
islands at     ,cadiz from some sailors 
who had been there2 and he had a wish   
to go and live in them and rest from his
 troubles 7,plutarch1     ,sertorius1 c4
 #h74 ,in the ,odyssey1 ,proteus told   
,menelaus that he     should not die in 
,argos1 but be removed to a place at the
     boundary of the earth where        
,rhadamanthus dwelt 7,odyssey1 iv4      
#efe73--         ,for there in sooth    
man's life is easiest3        ,nor snow 
nor raging storm nor rain is there      
,but ever gently breathing gales of     
,zephyr        ,oceanus sends up to     
gladden man4      ,it is certain that   
the writer of the ,odyssey only follows 
some     old legend1 without having any 
knowledge of any place which            
corresponds to his description4 ,the two
 islands which ,sertorius     heard of  
may be ,madeira and the adjacent island4
 ,compare     ,pindar1 ,ol4 ii4 #abi4   
#i4 ,mimi1,a war1 astonishment1 torpor1 

slavery1 will daily wipe out those holy 
principles of thine4  ,how many things  
without studying nature dost thou       
imagine1 and how many dost thou         
neglect8,b ,but it is thy duty so to    
look on and so to do everything1 that at
 the same time the power of dealing with
 circumstances is perfected1 and the    
contemplative faculty is exercised1 and 
the confidence which comes from the     
knowledge of each several thing is      
maintained without showing it1 but yet  
not concealed4 ,for when wilt thou enjoy
 simplicity1 when gravity1 and when the 
knowledge of every several thing1 both  
what it is in substance1 and what place 
it has in the universe1 and how long it 
is formed to exist1 and of what things  
it is compounded1 and to whom it can    
belong1 and who are able both to give it
 and take it away8      ,a ,corais      
conjectured ,greek3 misos hatred in     
place of     ,mimi1 ,roman plays in     
which action and gesticulation were all 
or     nearly all4      ,b ,this is     

corrupt4 ,see the addition of ,schultz4 
#aj4 ,a spider is proud when it has     
caught a fly1 and another when he has   
caught a poor hare1 and another when he 
has taken a little fish in a net1 and   
another when he has taken wild boars1   
and another when he has taken bears1 and
 another when he has taken ,sarmatians4 
,are not these robbers1 if thou         
examinest their opinions8,a  #aa4       
,acquire the contemplative way of seeing
 how all things change into one another1
 and constantly attend to it1 and       
exercise thyself about this part of     
philosophy4 ,for nothing is so much     
adapted to produce magnanimity4 ,such a 
man has put off the body1 and as he sees
 that he must1 no one knows how soon1 go
 away from among men and leave          
everything here1 he gives himself up    
entirely to just doing in all his       
actions1 and in everything else that    
happens he resigns himself to the       
universal nature4 ,but as to what any   
man shall say or think about him or do  

against him1 he never even thinks of it1
 being himself contented with these two 
things--with acting justly in what he   
now does1 and being satisfied with what 
is now assigned to him2 and he lays     
aside all distracting and busy pursuits1
 and desires nothing else than to       
accomplish the straight course through  
the law,b and by accomplishing the      
straight course to follow ,god4      ,a 
,marcus means to say that conquerors are
 robbers4 ,he himself     warred against
 ,sarmatians1 and was a robber1 as he   
says1 like     the rest4 ,but compare   
the life of ,avidius ,cassius1 c4 #d1 by
     ,vulcatius4      ,b ,by the law he 
means the divine law1 obedience to the  
will     of ,god4  #ab4 ,what need is   
there of suspicious fear1 since it is in
 thy power to inquire what ought to be  
done8 ,and if thou seest clear1 go by   
this way content1 without turning back2 
but if thou dost not see clear1 stop and
 take the best advisers4 ,but if any    
other things oppose thee1 go on         

according to thy powers with due        
consideration1 keeping to that which    
appears to be just4 ,for it is best to  
reach this object1 and if thou dost     
fail1 let thy failure be in attempting  
this4 ,he who follows reason in all     
things is both tranquil and active at   
the same time1 and also cheerful and    
collected4  #ac4 ,inquire of thyself as 
soon as thou wakest from sleep whether  
it will make any difference to thee if  
another does what is just and right4 ,it
 will make no difference 7vi4 #cb2 viii4
 #ee74  ,thou hast not forgotten1 ,i    
suppose1 that those who assume arrogant 
airs in bestowing their praise or blame 
on others are such as they are at bed   
and at board1 and thou hast not         
forgotten what they do1 and what they   
avoid1 and what they pursue1 and how    
they steal and how they rob1 not with   
hands and feet1 but with their most     
valuable part1 by means of which there  
is produced1 when a man chooses1        
fidelity1 modesty1 truth1 law1 a good   

daemon happiness 7vii4 #ag78  #ad4 ,to  
her who gives and takes back all1 to    
nature1 the man who is instructed and   
modest says1 ,give what thou wilt2 take 
back what thou wilt4 ,and he says this  
not proudly1 but obediently1 and well   
pleased with her4  #ae4 ,short is the   
little which remains to thee of life4   
,live as on a mountain4 ,for it makes no
 difference whether a man lives there or
 here1 if he lives everywhere in the    
world as in a state political community4
 ,let me see1 let them know a real man  
who lives according to nature4 ,if they 
cannot endure him1 let them kill him4   
,for that is better than to live thus as
 men do4  #af4 ,no longer talk at all   
about the kind of man that a good man   
ought to be1 but be such4  #ag4         
,constantly contemplate the whole of    
time and the whole of substance1 and    
consider that all individual things as  
to substance are a grain of a fig1 and  
as to time the turning of a gimlet4     
#ah4 ,look at everything that exists1   

and observe that it is already in       
dissolution and in change1 and as it    
were putrefaction or dispersion1 or that
 everything is so constituted by nature 
as to die4  #ai4 ,consider what men are 
when they are eating1 sleeping1         
generating1 easing themselves1 and so   
forth4 ,then what kind of men they are  
when they are imperious  and arrogant1  
or angry and scolding from their        
elevated place4 ,but a short time ago to
 how many they were slaves and for what 
things2 and after a little time consider
 in what a condition they will be4  #bj4
 ,that is for the good of each thing1   
which the universal nature brings to    
each4 ,and it is for its good at the    
time when nature brings it4  #ba4 ,the  
earth loves the shower2 and the solemn  
ether loves2 and the universe loves to  
make whatever is about to be4 ,i say    
then to the universe1 that ,i love as   
thou lovest4 ,and is not this too said  
that this or that loves is wont to be   
produced8,a  #bb4 ,either thou livest   

here and hast already accustomed thyself
 to it1 or thou art going away1 and this
 was thy own will2 or thou art dying and
 hast discharged thy duty4 ,but besides 
these things there is nothing4 ,be of   
good cheer1 then4  #bc4 ,let this always
 be plain to thee1 that this piece of   
land is like any other2 and that all    
things here are the same with things on 
the top of a mountain1 or on the        
sea-shore1 or wherever thou choosest to 
be4 ,for thou wilt find just what ,plato
 says1 ,dwelling within the walls of a  
city as in a shepherd's fold on a       
mountain4 ,the three last words are     
omitted in the translation4,b      ,a   
,these words are from ,euripides4 ,they 
are cited by     ,aristotle1 ,ethic4    
,nicom4 viii4 #a4 ,athenaeus 7xiii4     
#bif7 and     ,stobaeus quote seven     
complete lines beginning ,greek3 era men
     ombrou gaia4 ,there is a similar   
fragment of ,aeschylus1     ,danaides1  
also quoted by ,athenaeus4      ,it was 
the fashion of the ,stoics to work on   

the meanings of     words4 ,so          
,antoninus here takes the verb ,greek3  
philei1     loves1 which has also the   
sense of is wont1 uses1 and the         
like4 ,he finds in the common language  
of mankind a     philosophical truth1   
and most great truths are expressed in  
the     common language of life2 some   
understand them1 but most people        
utter them without knowing how much they
 mean4      ,b ,plato1 ,theaet4 #agd    
,d4,e4 ,but compare the original with   
the     use that ,antoninus has made of 
it4  #bd4 ,what is my ruling faculty now
 to me8 and of what nature am ,i now    
making it8 and for what purpose am ,i   
now using it8 is it void of             
understanding8 is it loosed and rent    
asunder from social life8 is it melted  
into and mixed with the poor flesh so as
 to move together with it8  #be4 ,he who
 flies from his master is a runaway2 but
 the law is master1 and he who breaks   
the law is a runaway4 ,and he also who  
is grieved or angry or afraid1  is      

dissatisfied because something has been 
or is or shall be of the things which   
are appointed by him who rules all      
things1 and he is ,law and assigns to   
every man what is fit4 ,he then who     
fears or is grieved or is angry is a    
runaway4,a      ,a ,antoninus is here   
playing on the etymology1 of ,greek3    
nomos1 law1 assignment1 that which      
assigns 7,greek3 nemei7 to     every man
 his portion4  #bf4 ,a man deposits seed
 in a womb and goes away1 and then      
another cause takes it and labors on it1
 and makes a child4 ,what a thing from  
such a material6 ,again1 the child      
passes food down through the throat1 and
 then another cause takes it and makes  
perception and motion1 and in fine1 life
 and strength and other things2 how many
 and how strange6 ,observe then the     
things which are produced in such a     
hidden way1 and see the power1 just as  
we see the power which carries things   
downwards and upwards1 not with the     
eyes1 but still no less plainly 7vii4   

#he74  #bg4 ,constantly consider how all
 things such as they now are1 in time   
past also were2 and consider that they  
will be the same again4 ,and place      
before thy eyes entire dramas and stages
 of the same form1 whatever thou hast   
learned from thy experience or from     
older history2 for example1 the whole   
court of ,hadrianus1 and the whole court
 of ,antoninus1 and the whole court of  
,philippus1 ,alexander1 ,croesus2 for   
all those were such dramas as we see    
now1 only with different actors4  #bh4  
,imagine every man who is grieved at    
anything or discontented to be like a   
pig which is sacrificed and kicks and   
screams4  ,like this pig also is he who 
on his bed in silence laments the bonds 
in which we are held4 ,and consider that
 only to the rational animal is it given
 to follow voluntarily what happens2 but
 simply to follow is a necessity imposed
 on all4  #bi4 ,severally on the        
occasion of everything that thou dost1  
pause and ask thyself if death is a     

dreadful thing because it deprives thee 
of this4  #cj4 ,when thou art offended  
at any man's fault1 forthwith turn to   
thyself and reflect in what like manner 
thou dost err thyself2 for example1 in  
thinking that money is a good thing1 or 
pleasure1 or a bit of reputation1 and   
the like4 ,for by attending to this thou
 wilt quickly forget thy anger1 if this 
consideration also is added1 that the   
man is compelled3 for what else could he
 do8 or1 if thou art able1 take away    
from him the compulsion4  #ca4 ,when    
thou hast seen ,satyron,a the ,socratic1
 think of either ,eutyches or ,hymen1   
and when thou hast seen ,euphrates1     
think of ,eutychion or ,silvanus1 and   
when thou hast seen ,alciphron think of 
,tropaeophorus1 and when thou hast seen 
,xenophon1 think of ,crito,b or         
,severus1 and when thou hast looked on  
thyself1 think of any other ,caesar1 and
 in the case of every one do in like    
manner4 ,then let this thought be in thy
 mind1 ,where then are those men8       

,nowhere1 or nobody knows where4 ,for   
thus continuously thou wilt look at     
human things as smoke and nothing at    
all2 especially if thou reflectest at   
the same time that what has once changed
 will never exist again in the infinite 
duration of time4 ,but thou1 in what a  
brief space of time is thy existence8   
,and why art thou not content to pass   
through this short time in an orderly   
way8 ,what matter and opportunity for   
thy activity art thou avoiding8 ,for    
what else are all these things1 except  
exercises for the reason1 when it has   
viewed carefully and by examination into
 their nature the things which happen in
 life8 ,persevere then until thou shalt 
have made these things thy own1 as the  
stomach which is strengthened makes all 
things its own1 as the blazing fire     
makes flame and brightness out of       
everything that is thrown into it4  #cb4
 ,let it not be in any man's power to   
say truly of thee that thou are not     
simple or that thou art not good2 but   

let him be a liar whoever shall think   
anything of this kind about thee2 and   
this is altogether in thy power4 ,for   
who is he that shall hinder thee from   
being good and simple8 ,do thou only    
determine to live no longer unless thou 
shalt be such4 ,for neither does reason 
allow thee to live1 if thou art not     
such4,c      ,a ,nothing is known of    
,satyron or ,satyrion2 nor1 ,i believe1 
of     ,eutyches or ,hymen4 ,euphrates  
is honorably mentioned by     ,epictetus
 7iii4 #ae1 #h2 iv4 #h1 #ag74 ,pliny    
7,epp4 i4 #aj7 speaks     very highly of
 him4 ,he obtained the permission of the
 ,emperor     ,hadrian to drink poison1 
because he was old and in bad health    
7,dion ,cassius1 #fi1 c4 #h74      ,b   
,crito is the friend of ,socrates2 and  
he was1 it appears1     also a friend of
 ,xenophon4 ,when the emperor says seen 
7,greek3 idn71 he does not mean with the
 eyes4      ,c ,compare ,epictetus1 i4  
#bi1 #bh4  #cc4 ,what is that which as  
to this material our life can be done or

 said in the way most conformable to    
reason8 ,for whatever this may be1 it is
 in thy power to do it or to say it1 and
 do not make excuses that thou art      
hindered4 ,thou wilt not cease to lament
 till thy mind is in such a condition   
that what luxury is to those who enjoy  
pleasure1 such shall be to thee1 in the 
matter which is subjected and presented 
to thee1 the doing of the things which  
are conformable to man's constitution2  
for a man ought to consider as an       
enjoyment everything which it is in his 
power to do according to his own nature4
 ,and it is in his power everywhere4    
,now1 it is not given to a cylinder to  
move everywhere by its own motion1 nor  
yet to water nor to fire1 nor to        
anything else which is governed by      
nature or an irrational soul1 for the   
things which check them and stand in the
 way are many4 ,but intelligence and    
reason are able to go through everything
 that opposes them1 and in such manner  
as they are formed by nature and as they

 choose4 ,place before thy eyes this    
facility with which the reason will be  
carried through all things1 as fire     
upwards1 as a stone downwards1 as a     
cylinder down an inclined surface1 and  
seek for nothing further4 ,for all other
 obstacles either affect the body only1 
which is a dead thing2 or1 except       
through opinion and the yielding of the 
reason itself1 they do not crush nor do 
any harm of any kind2 for if they did1  
he who felt it would immediately become 
bad4 ,now1 in the case of all things    
which have a certain constitution1      
whatever harm may happen to any of them1
 that which is so affected becomes      
consequently worse2 but in the like     
case1 a man becomes both better1 if one 
may say so1 and more worthy of praise by
 making a right use of these accidents4 
,and finally remember that nothing harms
 him who is really a citizen1 which does
 not harm the state2 nor yet does       
anything harm the state1 which does not 
harm law order2 and of these things     

which are called misfortunes not one    
harms law4 ,what then does not harm law 
does not harm either state or citizen4  
#cd4 ,to him who is penetrated by true  
principles even the briefest precept is 
sufficient1 and any common precept1 to  
remind him that he should be free from  
grief and fear4 ,for example3--         
,leaves1 some the wind scatters on the  
ground--      ,so is the race of men4,a 
,leaves1 also1 are thy children2 and    
leaves1 too1 are they who cry out as if 
they were worthy of credit and bestow   
their praise1 or on the contrary curse1 
or secretly blame and sneer2 and leaves1
 in like manner1 are those who shall    
receive and transmit a man's fame to    
after-times4 ,for all such things as    
these are produced in the season of     
spring1 as the poet says2 then the wind 
casts them down2 then the forest        
produces other leaves in their places4  
,but a brief existence is common to all 
things1 and yet thou avoidest and       
pursuest all things as if they would be 

eternal4 ,a little time1 and thou shalt 
close thy eyes2 and him who has attended
 thee to thy grave another soon will    
lament4      ,a ,homer1 ,,ii41 vi4 #adf4
  #ce4 ,the healthy eye ought to see all
 visible things and not to say1 ,i wish 
for green things2 for this is the       
condition of a diseased eye4 ,and the   
healthy hearing and smelling ought to be
 ready to perceive all that can be heard
 and smelled4 ,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 grind4 ,and
 accordingly the healthy understanding  
ought to be prepared for everything     
which happens2 but that which says1 ,let
 my dear children live1 and let all men 
praise whatever ,i may do1 is an eye    
which seeks for green things1 or teeth  
which seek for soft things4  #cf4 ,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      
happen4,a ,suppose that he was a good   

and wise man1 will there not be at least
 some one to say to himself1 ,let us at 
last breathe freely1 being relieved from
 this schoolmaster8 ,it is true that he 
was harsh to none of us1 but ,i         
perceived that he tacitly condemns      
us4--,this is what is said of a good    
man4 ,but in our own case how many other
 things are there for which there are   
many who wish to get rid of us8 ,thou   
wilt consider this1 then1 when thou art 
dying1 and thou wilt depart more        
contentedly by reflecting thus3 ,i am   
going away from such a life1 in which   
even my associates in behalf of whom ,i 
have striven so much1 prayed1 and cared1
 themselves wish me to depart1 hoping   
perchance to get some little advantage  
by it4 ,why then should a man cling to a
 longer stay here8 ,do not1 however1 for
 this reason go away less kindly        
disposed to them1 but preserving thy own
 character1 and friendly and benevolent 
and mild1 and on the other hand not as  
if thou wast torn away2 but as when a   

man dies a quiet death1 the poor soul is
 easily separated from the body1 such   
also ought thy departure from men to be1
 for nature united thee to them and     
associated thee4 ,but does she now      
dissolve the union8 ,well1 ,i am        
separated as from kinsmen1 not however  
dragged resisting1 but without          
compulsion2 for this1 too1 is one of the
 things according to nature4      ,a ,he
 says ,greek3 kakon1 but as he affirms  
in other places     that death is no    
evil1 he must mean what others may call 
an     evil1 and he means only what is  
going to happen4  #cg4 ,accustom thyself
 as much as possible on the occasion of 
anything being done by any person to    
inquire with thyself1 ,for what object  
is this man doing this8 ,but begin with 
thyself1 and examine thyself first4     
#ch4 ,remember that this which pulls the
 strings is the thing which is hidden   
within3 this is the power of persuasion1
 this is life1 this1 if one may so say1 
is man4 ,in contemplating thyself never 

include the vessel which surrounds thee 
and these instruments which are attached
 about it4 ,for they are like to an axe1
 differing only in this1 that they grow 
to the body4 ,for indeed there is no    
more use in these parts without the     
cause which moves and checks them than  
in the weaver's shuttle1 and the        
writer's pen1 and the driver's whip4,a  
,a ,see the ,philosophy of ,antoninus1  
p4 #gb1 note4     ,,xi4   ,these are the
 properties of the rational soul3 it    
sees itself1 analyzes itself1 and makes 
itself such as it chooses2 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 end1 wherever 
the limit of life may be fixed4 ,not as 
in a dance and in a play and in such    
like things1 where the whole action is  
incomplete if anything cuts it short2   
but in every part1 and wherever it may  
be stopped1 it makes what has been set  
before it full and complete1 so that it 

can say1 ,i have what is my own4 ,and   
further it traverses the whole universe1
 and the surrounding vacuum1 and surveys
 its form1 and it extends itself into   
the infinity of time1 and embraces and  
comprehends the,a periodical renovation 
of all things1 and it comprehends that  
those who come after us will see nothing
 new1 nor have those before us seen     
anything more1 but in a manner he who is
 forty years old1 if he has any         
understanding at all1 has seen by virtue
 of the uniformity that prevails all    
things which have been and all that will
 be4 ,this too is a property of the     
rational soul1 love of one's neighbor1  
and truth and modesty1 and to value     
nothing more than itself1 which is also 
the property of ,law4,b ,thus the right 
reason differs not at all from the      
reason of justice4      ,a ,greek3 ,tn  
periodikn palingenesian4 ,see v4 #ac1   
#cb2 x4     #g4      ,b ,law is the     
order by which all things are governed4 
#b4 ,thou wilt set little value on      

pleasing song and dancing and the       
pancratium1 if thou wilt distribute the 
melody of the voice into its several    
sounds1 and ask thyself as to each1 if  
thou art mastered by this2 for thou wilt
 be prevented by shame from confessing  
it3 and in the matter of dancing1 if at 
each movement and attitude thou wilt do 
the same2 and the like also in the      
matter of the pancratium4 ,in all       
things1 then1 except virtue and the acts
 of virtue1 remember to apply thyself to
 their several parts1 and by this       
division to come to value them little3  
and apply this rule also to thy whole   
life4  #c4 ,what a soul that is which is
 ready1 if at any moment it must be     
separated from the body1 and ready      
either to be extinguished or dispersed  
or continue to exist2 but so that this  
readiness comes from a man's own        
judgment1 not from mere obstinacy1 as   
with the ,christians1,a but             
considerately and with dignity and in a 
way to persuade another1 without tragic 

show4      ,a ,see the ,life of         
,antoninus4 ,this is the only passage in
     which the emperor speaks of the    
,christians4 ,epictetus 7iv4 #g1     #f7
 names them ,galilaei4  #d4 ,have ,i    
done something for the general interest8
 ,well then1 ,i have had my reward4 ,let
 this always be present to thy mind1 and
 never stop doing such good4  #e4 ,what 
is thy art8 ,to be good4 ,and how is    
this accomplished well except by general
 principles1 some about the nature of   
the universe1 and others about the      
proper constitution of man8  #f4 ,at    
first tragedies were brought on the     
stage as means of reminding men of the  
things which happen to them1 and that it
 is according to nature for things to   
happen so1 and that1 if you are         
delighted with what is shown on the     
stage1 you should not be troubled with  
that which takes place on the larger    
stage4 ,for you see that these things   
must be accomplished thus1 and that even
 they bear them who cry out1,a ,o       

,cithaeron4 ,and1 indeed1 some things   
are said well by the dramatic writers1  
of which kind is the following          
especially3--        ,me and my children
 if the gods neglect1       ,this has   
its reason too4,b  ,and again1--        
,we must not chafe and fret at that     
which happens4  ,and1--        ,life's  
harvest reap like the wheat's fruitful  
ear4  ,and other things of the same     
kind4  ,after tragedy the old comedy was
 introduced1 which had a magisterial    
freedom of speech1 and by its very      
plainness of speaking was useful in     
reminding men to beware of insolence2   
and for this purpose too ,diogenes used 
to take from these writers4      ,a     
,sophocles1 ,oedipus ,rex4      ,b ,see 
vii4 #da1 #ch1 #dj4  ,but as to the     
middle comedy1 which came next1 observe 
what it was1 and again1 for what object 
the new comedy was introduced1 which    
gradually sank down into a mere mimic   
artifice4 ,that some good things are    
said even by these writers1 everybody   

knows3 but the whole plan of such poetry
 and dramaturgy1 to what end does it    
look8  #g4 ,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  
be4  #h4 ,a branch cut off from the     
adjacent branch must of necessity be cut
 off from the whole tree also4 ,so too a
 man when he is separated from another  
man has fallen off from the whole social
 community4 ,now as to a branch1 another
 cuts it off2 but a man by his own act  
separates himself from his neighbor when
 he hates him and turns away from him1  
and he does not know that he has at the 
same time cut himself off from the whole
 social system4 ,yet he has this        
privilege certainly from ,zeus1 who     
framed society1 for it is in our power  
to grow again to that which is near to  
us1 and again to become a part which    
helps to make up the whole4 ,however1 if
 it often happens1 this kind of         
separation1 it makes it difficult for   

that which detaches itself to be brought
 to unity and to be restored to its     
former condition4 ,finally1 the branch1 
which from the first grew together with 
the tree1 and has continued to have one 
life with it1 is not like that which    
after being cut off is then ingrafted1  
for this is something like what the     
gardeners mean when they say that it    
grows with the rest of the tree1 but    
that it has not the same mind with it4  
#i4 ,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 action1 so  
neither let them drive thee from thy    
benevolent feelings toward them1 but be 
on thy guard equally in both matters1   
not only in the matter of steady        
judgment and action1 but also in the    
matter of gentleness to those who try to
 hinder or otherwise trouble thee4 ,for 
this also is a weakness1 to be vexed at 
them1 as well as to be diverted from thy
 course of action and to give way       

through fear2 for both are equally      
deserters from their post1--the man who 
does it through fear1 and the man who is
 alienated from him who is by nature a  
kinsman and a friend4  #aj4 ,there is no
 nature which is inferior to art1 for   
the arts imitate the natures of things4 
,but if this is so1 that nature which is
 the most perfect and the most          
comprehensive of all natures1 cannot    
fall short of the skill of art ,now all 
arts do the inferior things for the sake
 of the superior2 therefore the         
universal nature does so too4 ,and1     
indeed1 hence is the origin of justice1 
and in justice the other virtues have   
their foundation3 for justice will not  
be observed1 if we either care for      
middle things things indifferent1 or are
 easily deceived and careless and       
changeable 7v4 #af4 #cj2 vii4 #ee74     
#aa4 ,if the things do not come to thee1
 the pursuits and avoidances of which   
disturb thee1 still in a manner thou    
goest to them4 ,let then thy judgment   

about them be at rest1 and they will    
remain quiet1 and thou wilt not be seen 
either pursuing or avoiding4  #ab4 ,the 
spherical form of the soul maintains its
 figure when it is neither extended     
towards any object1 nor contracted      
inwards1 nor dispersed1 nor sinks down1 
but is illuminated by light1 by which it
 sees the truth1--the truth of all      
things and the truth that is in itself  
7viii4 #da1 #de2 xii4 #c74  #ac4        
,suppose any man shall despise me4 ,let 
him look to that himself4 ,but ,i will  
look to this1 that ,i be not discovered 
doing or saying anything deserving of   
contempt4 ,shall any man hate me8 ,let  
him look to it4 ,but ,i will be mild and
 benevolent towards every man1 and ready
 to show even him his mistake1 not      
reproachfully1 nor yet as making a      
display of my endurance1 but nobly and  
honestly1 like the great ,phocion1      
unless indeed he only assumed it4 ,for  
the interior parts ought to be such1 and
 a man ought to be seen by the gods     

neither dissatisfied with anything nor  
complaining4 ,for what evil is it to    
thee1 if thou art now doing what is     
agreeable to thy own nature1 and art    
satisfied with that which at this moment
 is suitable to the nature of the       
universe1 since thou art a human being  
placed at thy post in order that what is
 for the common advantage may be done in
 some way8  #ad4 ,men despise one       
another and flatter one another2 and men
 wish to raise themselves above one     
another1 and crouch before one another4 
#ae4 ,how unsound and insincere is he   
who says1 ,i have determined to deal    
with thee in a fair way6--,what are thou
 doing1 man8 ,there is no occasion to   
give this notice4 ,it will soon show    
itself by acts4 ,the voice ought to be  
plainly written on the forehead4 ,such  
as a man's character is1 he immediately 
shows it in his eyes1 just as he who is 
beloved forthwith reads everything in   
the eyes of lovers4 ,the man who is     
honest and good ought to be exactly like

 a man who smells strong1 so that the   
bystander as soon as he comes near him  
must smell whether he choose or not4    
,but the affectation of simplicity is   
like a crooked stick4,a ,nothing is more
 disgraceful than a wolfish friendship  
false friendship4 ,avoid this most of   
all4 ,the good and simple and benevolent
 show all these things in the eyes1 and 
there is no mistaking4      ,a ,instead 
of ,greek3 skalm ,saumaise reads ,greek3
 skamb4     ,there is a ,greek proverb1 
,greek3 skambon xylon oudepot           
orthon3 ,you cannot make a crooked stick
 straight4      ,the wolfish friendship 
is an allusion to the fable of the sheep
     and the wolves4  #af4 ,as to living
 in the best way1 this power is in the  
soul1 if it be indifferent to things    
which are indifferent4 ,and it will be  
indifferent1 if it looks on each of     
these things separately and all         
together1 and if it remembers that not  
one of them produces in us an opinion   
about itself1 nor comes to us2 but these

 things remain immovable1 and it is we  
ourselves who produce the judgments     
about them1 and1 as we may say1 write   
them in ourselves1 it being in our power
 not to write them1 and it being in our 
power1 if perchance these judgments have
 imperceptibly got admission to our     
minds1 to wipe them out2 and if we      
remember also that such attention will  
only be for a short time1 and then life 
will be at an end4 ,besides1 what       
trouble is there at all in doing this8  
,for if these things are according to   
nature1 rejoice in them and they will be
 easy to thee3 but if contrary to       
nature1 seek what is conformable to thy 
own nature1 and strive towards this1    
even if it bring no reputation2 for     
every man is allowed to seek his own    
good4  #ag4 ,consider whence each thing 
is come1 and of what it consists1  and  
into what it changes1 and what kind of a
 thing it will be when it has changed1  
and that it will sustain no harm4  #ah4 
,if any have offended against thee1     

consider first3 ,what is my relation to 
men1 and that we are made for one       
another2 and in another respect ,i was  
made to be set over them1 as a ram over 
the flock or a bull over the herd4 ,but 
examine the matter from first           
principles1 from this4 ,if all things   
are not mere atoms1 it is nature which  
orders all things3 if this is so1 the   
inferior things exist for the sake of   
the superior1 and these for the sake of 
one another 7ii4 #a2 ix4 #ci2 v4 #af2   
iii4 #d74  ,second1 consider what kind  
of men they are at table1 in bed1 and so
 forth2 and particularly1 under what    
compulsions in respect of opinions they 
are2 and as to their acts1 consider with
 what pride they do what they do 7viii4 
#ad2 ix4 #cd74  ,third1 that if men do  
rightly what they do1 we ought not to be
 displeased3 but if they do not right1  
it is plain that they do so             
involuntarily and in ignorance4 ,for as 
every soul is unwillingly deprived of   
the truth1 so also is it unwillingly    

deprived of the power of behaving to    
each man according to his deserts4      
,accordingly men are pained when they   
are called unjust1 ungrateful1 and      
greedy1 and in a word wrong-doers to    
their neighbors 7vii4 #fb1 #fc2 ii4 #a2 
vii4 #bf2 viii4 #bi74  ,fourth1 consider
 that thou also doest many things wrong1
 and that thou art a man like others2   
and even if thou dost abstain from      
certain faults1 still thou hast the     
disposition to commit them1 though      
either through cowardice1 or concern    
about reputation1 or some such mean     
motive1 thou dost abstain from such     
faults 7i4 #ag74  ,fifth1 consider that 
thou dost not even understand whether   
men are doing wrong or not1 for many    
things are done with a certain reference
 to circumstances4 ,and in short1 a man 
must learn a great deal to enable him to
 pass a correct judgment on another     
man's acts 7ix4 #ch2 iv4 #ea74  ,sixth1 
consider when thou art much vexed or    
grieved1 that man's life is only a      

moment1 and after a short time we are   
all laid out dead 7vii4 #eh2 iv4 #dh74  
,seventh1 that it is not men's acts     
which disturb us1 for those acts have   
their foundation in men's ruling        
principles1 but it is our own opinions  
which disturb us4 ,take away these      
opinions then1 and resolve to dismiss   
thy judgment about an act as if it were 
something grievous1 and thy anger is    
gone4 ,how then shall ,i take away these
 opinions8 ,by reflecting that no       
wrongful act of another brings shame on 
thee3 for unless that which is shameful 
is alone bad1 thou also must of         
necessity do many things wrong1 and     
become a robber and everything else 7v4 
#be2 vii4 #af74  ,eighth1 consider how  
much more pain is brought on us by the  
anger and vexation caused by such acts  
than by the acts themselves1 at which we
 are angry and vexed 7iv4 #ci1 #di2 vii4
 #bd74  ,ninth1 consider that a good    
disposition is invincible if it be      
genuine1 and not an affected smile and  

acting a part4 ,for what will the most  
violent man do to thee1 if thou         
continuest to be of a kind disposition  
towards him1 and if1 as opportunity     
offers1 thou gently admonishest him and 
calmly correctest his errors at the very
 time when he is trying to do thee harm1
 saying1 ,not so1 my child3 we are      
constituted by nature for something     
else3 ,i shall certainly not be injured1
 but thou art injuring thyself1 my      
child4--,and show him with gentle tact  
and by general principles that this is  
so1 and that even bees do not do as he  
does1 nor any animals which are formed  
by nature to be gregarious4 ,and thou   
must do this neither with any double    
meaning nor in the way of reproach1 but 
affectionately and without any rancor in
 thy soul2 and not as if thou wert      
lecturing him1 nor yet that any         
bystander may admire1 but either when he
 is alone1 and if others are present    
444,a      ,a ,it appears that there is 
a defect in the text here4  ,remember   

these nine rules1 as if thou hadst      
received them as a gift from the ,muses1
 and begin at last to be a man while    
thou livest4 ,but thou must equally     
avoid nattering men and being vexed at  
them1 for both are unsocial and lead to 
harm4 ,and let this truth be present to 
thee in the excitement of anger1 that to
 be moved by passion is not manly1 but  
that mildness and gentleness1 as they   
are more agreeable to human nature1 so  
also are they more manly2 and he who    
possesses these qualities possesses     
strength1 nerves1 and courage1 and not  
the man who is subject to fits of       
passion and discontent4 ,for in the same
 degree in which a man's mind is nearer 
to freedom from all passion1 in the same
 degree also is it nearer to strength3  
and as the sense of pain is a           
characteristic of weakness1 so also is  
anger4 ,for he who yields to pain and he
 who yields to anger1 both are wounded  
and both submit4  ,but if thou wilt1    
receive also a tenth present from the   

leader of the ,muses ,apollo1 and it is 
this1--that to expect bad men not to do 
wrong is madness1 for he who expects    
this desires an impossibility4 ,but to  
allow men to behave so to others1 and to
 expect them not to do thee any wrong1  
is irrational and tyrannical4  #ai4     
,there are four principal aberrations of
 the superior faculty against which thou
 shouldst be constantly on thy guard1   
and when thou hast detected them1 thou  
shouldst wipe them out and say on each  
occasion thus3 ,this thought is not     
necessary3 this tends to destroy social 
union3 this which thou art going to say 
comes not from the real thoughts2 for   
thou shouldst consider it among the most
 absurd of things for a man not to speak
 from his real thoughts4 ,but the fourth
 is when thou shalt reproach thyself for
 anything1 for this is an evidence of   
the diviner part within thee being      
overpowered and yielding to the less    
honorable and to the perishable part1   
the body1 and to its gross pleasures    

7iv4 #bd2 ii4 #af74  #bj4 ,thy aerial   
part and all the fiery parts which are  
mingled in thee1 though by nature they  
have an upward tendency1 still in       
obedience to the disposition of the     
universe they are overpowered here in   
the compound mass the body4 ,and also   
the whole of the earthy part in thee and
 the watery1 though their tendency is   
downward1 still are raised up and occupy
 a position which is not their natural  
one4 ,in this manner then the elemental 
parts obey the universal2 for when they 
have been fixed in any place1 perforce  
they remain there until again the       
universal shall sound the signal for    
dissolution4 ,is it not then strange    
that thy intelligent part only should be
 disobedient and discontented with its  
own place8 ,and yet no force is imposed 
on it1 but only those things which are  
conformable to its nature3 still it does
 not submit1 but is carried in the      
opposite direction4 ,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 nature4 ,and also when the ruling  
faculty is discontented with anything   
that happens1 then too it deserts its   
post3 for it is constituted for piety   
and reverence towards the gods no less  
than for justice4 ,for these qualities  
also are comprehended under the generic 
term of contentment with the            
constitution of things1 and indeed they 
are prior,a to acts of justice4      ,a 
,the word ,greek3 presbytera1 which is  
here translated     prior1 may also mean
 superior2 but ,antoninus seems to say  
that piety and reverence of the gods    
precede all virtues1 and     that other 
virtues are derived from them1 even     
justice1 which     in another passage   
7xi4 #aj7 he makes the foundation of all
     virtues4 ,the ancient notion of    
justice is that of giving to     every  
one his due4 ,it is not a legal         
definition1 as some have     supposed1  
but a moral rule which law cannot in all

 cases     enforce4 ,besides1 law has   
its own rules1 which are sometimes      
moral and sometimes immoral2 but it     
enforces them all simply     because    
they are general rules1 and if it did   
not or could not     enforce them1 so   
far ,law would not be ,law4 ,justice1 or
 the     doing what is just1 implies a  
universal rule and obedience to     it2 
and as we all live under universal ,law1
 which commands both     our body and   
our intelligence1 and is the law of our 
nature1     that is1 the law of the     
whole constitution of a man1 we must    
endeavor to discover what this supreme  
,law is4 ,it is the will     of the     
power that rules all4 ,by acting in     
obedience to this     will1 we do       
justice1 and by consequence everything  
else that we     ought to do4  #ba4 ,he 
who has not one and always the same     
object in life1 cannot be one and the   
same all through his life4 ,but what ,i 
have said is not enough1 unless this    
also is added1 what this object ought to

 be4 ,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 good1 but only about some
 certain things1 that is1 things which  
concern the common interest1 so also    
ought we to propose to ourselves an     
object which shall be of a common kind  
social and political4 ,for he who       
directs all his own efforts to this     
object1 will make all his acts alike1   
and thus will always be the same4  #bb4 
,think of the country mouse and of the  
town mouse1 and of the alarm and        
trepidation of the town mouse4,a  #bc4  
,socrates used to call the opinions of  
the many by the name of                 
,lamiae1--bugbears to frighten children4
  #bd4 ,the ,lacedaemonians at their    
public spectacles used to set seats in  
the shade for strangers1 but themselves 
sat down anywhere4  #be4 ,socrates      
excused himself to ,perdiccas,b for not 
going to him1 saying1 ,it is because ,i 
would not perish by the worst of all    

ends2 that is1 ,i would not receive a   
favor and then be unable to return it4  
#bf4 ,in the writings of the            
,ephesians,c there was this precept1    
constantly to think of some one of the  
men of former times who practiced       
virtue4      ,a ,the story is told by   
,horace in his ,satires 7ii4 #f71 and by
     others since but not better4       
,b ,perhaps the emperor made a mistake  
here1 for other writers     say that it 
was ,archelaus1 the son of ,perdiccas1  
who invited     ,socrates to ,macedonia4
      ,c ,gataker suggested ,greek3     
,epekourein for ,greek3     ,ephesin4   
#bg4 ,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 work1 and 
also be reminded of their purity and    
nudity4 ,for there is no veil over a    
star4  #bh4 ,consider what a man        
,socrates was when he dressed himself in
 a skin1 after ,xanthippe had taken his 

cloak and gone out1 and what ,socrates  
said to his friends who were ashamed of 
him and drew back from him when they saw
 him dressed thus4  #bi4 ,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 thyself4 ,much more is this so in 
life4  #cj4 ,a slave thou art3 free     
speech is not for thee4  #ca4 ,and my   
heart laughed within4                   
,odyssey1 ix4 #dac4  #cb4 ,and virtue   
they will curse1 speaking harsh words4  
,,hesiod1 ,works and ,days1 #ahd4  #cc4 
,to look for the fig in winter is a     
mad-man's act3 such is he who looks for 
his child when it is no longer allowed  
7,epictetus1 iii4 #bd1 #hg74  #cd4 ,when
 a man kisses his child1 said           
,epictetus1 he should whisper to        
himself1 ,to-morrow perchance thou wilt 
die4--,but those are words of bad       
omen4--,no word is a word of bad omen1  
said ,epictetus1 which expresses any    
work of nature2 or if it is so1 it is   

also a word of bad omen to speak of the 
ears of corn being reaped 7,epictetus1  
iii4 #bd1 #hh74  #ce4 ,the unripe grape1
 the ripe bunch1 the dried grape1 are   
all changes1 not into nothing1 but into 
something which exists not yet          
7,epictetus1 iii4 #bd74  #cf4 ,no man   
can rob us of our free will 7,epictetus1
 iii4 #bb1 #aje74  #cg4 ,epictetus also 
said1 a man must discover an art or     
rules with respect to giving his assent2
 and in respect to his movements he must
 be careful that they be made with      
regard to circumstances1 that they be   
consistent with social interests1 that  
they have regard to the value of the    
object2 and as to sensual desire1 he    
should altogether keep away from it2 and
 as to avoidance aversion1 he should not
 show it with respect to any of the     
things which are not in our power4  #ch4
 ,the dispute then1 he said1 is not     
about any common matter1 but about being
 mad or not4  #ci4 ,socrates used to    
say1 ,what do you want1 souls of        

rational men or irrational8--,souls of  
rational men4--,of what rational men1   
sound or unsound8--,sound4--,why then do
 you not seek for them8--,because we    
have them4--,why then do you fight and  
quarrel8     ,,xii4   ,all those things 
at which thou wishest to arrive by a    
circuitous road thou canst have now1 if 
thou dost not refuse them to thyself4   
,and this means1 if thou wilt take no   
notice of all the past1 and trust the   
future to providence1 and direct the    
present only conformably to piety and   
justice4 ,conformably to piety that thou
 mayest be content with the lot which is
 assigned to thee1 for nature designed  
it for thee and thee for it4            
,conformably to justice1 that thou mayst
 always speak the truth freely and      
without disguise1 and do the things     
which are agreeable to law and according
 to the worth of each4 ,and let neither 
another man's wickedness hinder thee1   
nor opinion nor voice1 nor yet the      
sensations of the poor flesh which has  

grown about thee2 for the passive part  
will look to this4 ,if1 then1 whatever  
the time may be when thou shalt be near 
to thy departure1 neglecting everything 
else thou shalt respect only thy ruling 
faculty and the divinity within thee1   
and if thou shalt be afraid not because 
thou must some time cease to live1 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 thee1 and thou wilt  
cease to be a stranger in thy native    
land1 and to wonder at things which     
happen daily as if they were something  
unexpected1 and to be dependent on this 
or that4  #b4 ,god sees the minds ruling
 principles of all men bared of the     
material vesture and rind and           
impurities4 ,for with his intellectual  
part alone he touches the intelligence  
only which has flowed and been derived  
from himself into these bodies4 ,and if 
thou also usest thyself to do this1 thou
 wilt rid thyself of thy much trouble4  

,for he who regards not the poor flesh  
which envelops him1 surely will not     
trouble himself by looking after raiment
 and dwelling and fame and such like    
externals and show4  #c4 ,the things are
 three of which thou art composed3 a    
little body1 a little breath life1      
intelligence4 ,of these the first two   
are thine1 so far as it is thy duty to  
take care of them2 but the third alone  
is properly thine4 ,therefore if thou   
shalt separate from thyself1 that is1   
from thy understanding1 whatever others 
do or say1 and whatever thou hast done  
or said thyself1 and whatever future    
things trouble thee because they may    
happen1 and whatever in the body which  
envelops thee or in the breath life1    
which is by nature associated with the  
body1 is attached to thee independent of
 thy will1 and whatever the external    
circumfluent vortex whirls round1 so    
that the intellectual power exempt from 
the things of fate can live pure and    
free by itself1 doing what is just and  

accepting what happens and saying the   
truth3 if thou wilt separate1 ,i say1   
from this ruling faculty the things     
which are attached to it by the         
impressions of sense1 and the things of 
time to come and of time that is past1  
and wilt make thyself like ,empedocles' 
sphere1     ,all round and in its joyous
 rest reposing2,a  and if thou shalt    
strive to live only what is really thy  
life1 that is1 the present1--then thou  
wilt be able to pass that portion of    
life which remains for thee up to the   
time of thy death free from             
perturbations1 nobly1 and obedient to   
thy own daemon to the god that is within
 thee 7ii4 #ac1 #ag2 iii4 #e1 #f2 xi4   
#ab74  #d4 ,i have often wondered how it
 is that every man loves himself more   
than all the rest of men1 but yet sets  
less value on his own opinion of himself
 than on the opinion of others4 ,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 it1 he could not endure it    
even for a single day4,b ,so much more  
respect have we to what our neighbors   
shall think of us than to what we shall 
think of ourselves4      ,a ,the verse  
of ,empedocles is corrupt in ,antoninus4
 ,it has     been restored by ,peyron   
from a ,turin manuscript1 thus3--       
,greek3 ,sphairos kykloters moni        
perigthei gain4      ,b iii4 #d4  #e4   
,how can it be that the gods1 after     
having arranged all things well and     
benevolently for mankind1 have          
overlooked this alone1 that some men1   
and very good men1 and men who1 as we   
may say1 have had most communion with   
the divinity1 and through pious acts and
 religious observances have been most   
intimate with the divinity1 when they   
have once died should never exist again1
 but should be completely extinguished8 
,but if this is so1 be assured that if  
it ought to have been otherwise1 the    
gods would have done it4 ,for if it were

 just1 it would also be possible2 and if
 it were according to nature1 nature    
would have had it so4 ,but because it is
 not so1 if in fact it is not so1 be    
thou convinced that it ought not to have
 been so3 for thou seest even of thyself
 that in this inquiry thou art disputing
 with the ,deity2 and we should not thus
 dispute with the gods1 unless they were
 most excellent and most just2 but if   
this is so1 they would not have allowed 
anything in the ordering of the universe
 to be neglected unjustly and           
irrationally4  #f4 ,practise thyself    
even in the things which thou despairest
 of accomplishing4 ,for even the left   
hand1 which is ineffectual for all other
 things for want of practice1 holds the 
bridle more vigorously than the right   
hand2 for it has been practised in this4
  #g4 ,consider in what condition both  
in body and soul a man should be when he
 is overtaken by death2 and consider the
 shortness of life1 the boundless abyss 
of time past and future1 the feebleness 

of all matter4  #h4 ,contemplate the    
formative principles forms of things    
bare of their coverings2 the purposes of
 actions2 consider what pain is1 what   
pleasure is1 and death1 and fame2 who is
 to himself the cause of his uneasiness2
 how no man is hindered by another2 that
 everything is opinion4  #i4 ,in the    
application of thy principles thou must 
be like the pancratiast1 not like the   
gladiator2 for the gladiator lets fall  
the sword which he uses and is killed2  
but the other always has his hand1 and  
needs to do nothing else than use it4   
#aj4 ,see what things are in themselves1
 dividing them into matter1 form1 and   
purpose4  #aa4 ,what a power man has to 
do nothing except what ,god will        
approve1 and to accept all that ,god may
 give him4  #ab4 ,with respect to that  
which happens conformably to nature1 we 
ought to blame neither gods1 for they do
 nothing wrong either voluntarily or    
involuntarily1 nor men1 for they do     
nothing wrong except involuntarily4     

,consequently we should blame nobody    
7ii4 #aa1 #ab1 #ac2 vii4 #fb2 #ah viii4 
#ag74  #ac4 ,how ridiculous and what a  
stranger he is who is surprised at      
anything which happens in life4  #ad4   
,either there is a fatal necessity and  
invincible order1 or a kind providence1 
or a confusion without a purpose and    
without a director 7iv4 #bg74 ,if then  
there is an invincible necessity1 why   
dost thou resist8 ,but if there is a    
providence which allows itself to be    
propitiated1 make thyself worthy of the 
help of the divinity4 ,but if there is a
 confusion without a governor1 be       
content that in such a tempest thou hast
 in thyself a certain ruling            
intelligence4 ,and even if the tempest  
carry thee away1 let it carry away the  
poor flesh1 the poor breath1 everything 
else2 for the intelligence at least it  
will not carry away4  #ae4 ,does the    
light of the lamp shine without losing  
its splendor until it is extinguished8  
and shall the truth which is in thee and

 justice and temperance be extinguished 
before thy death8  #af4 ,when a man has 
presented the appearance of having done 
wrong say1 ,how then do ,i know if this 
is a wrongful act8 ,and even if he has  
done wrong1 how do ,i know that he has  
not condemned himself8 ,and so this is  
like tearing his own face4 ,consider    
that he who would not have the bad man  
do wrong1 is like the man who would not 
have the fig-tree to bear juice in the  
figs1 and infants to cry1 and the horse 
to neigh1 and whatever else must of     
necessity be4 ,for what must a man do   
who has such a character8 ,if then thou 
art irritable1  cure this man's         
disposition4,a  #ag4 ,if it is not      
right1 do not do it3 if it is not true1 
do not say it4 ,for let thy efforts     
be--,b      ,a ,the interpreters        
translate ,greek3 gorgos by the words   
acer1 validusque1 and skilful4 ,but in  
,epictetus 7ii4 #af1     #bj2 iii4 #ab1 
#aj7 ,greek3 gorgos means vehement1     
prone to     anger1 irritable4      ,b  

,there is something wrong here1 or      
incomplete4  #ah4 ,in everything always 
observe what the thing is which produces
 for thee an appearance1 and resolve it 
by dividing it into the formal1 the     
material1 the purpose1 and the time     
within which it must end4  #ai4         
,perceive at last that thou hast in thee
 something better and more divine than  
the things which cause the various      
affects1 and as it were pull thee by the
 strings4 ,what is there now in my      
mind1--is it fear1 or suspicion1 or     
desire1 or anything of the kind 7v4     
#aa78  #bj4 ,first1 do nothing          
inconsiderately1 nor without a purpose4 
,second1 make thy acts refer to nothing 
else than to a social end4  #ba4        
,consider that before long thou wilt be 
nobody and nowhere1 nor will any of the 
things exist which thou now seest1 nor  
any of those who are now living4 ,for   
all things are formed by nature to      
change and be turned and to perish1 in  
order that other things in continuous   

succession may exist 7ix4 #bh74  #bb4   
,consider that everything is opinion1   
and opinion is in thy power4 ,take away 
then1 when thou choosest1 thy opinion1  
and like a mariner who has doubled the  
promontory1 thou wilt find calm1        
everything stable1 and a waveless bay4  
#bc4 ,any one activity1 whatever it may 
be1 when it has ceased at its proper    
time1 suffers no evil because it has    
ceased2 nor he who has done this act1   
does he suffer any evil for this reason1
 that the act has ceased4 ,in like      
manner then the whole1 which consists of
 all the acts1 which is our life1 if it 
cease at its proper time1 suffers no    
evil for this reason1 that it has       
ceased2 nor he who has terminated this  
series at the proper time1 has he been  
ill dealt with4 ,but the proper time and
 the limit nature fixes1 sometimes as in
 old age the peculiar nature of man1 but
 always the universal nature1 by the    
change of whose parts the whole universe
 continues ever young and perfect4,a    

,and everything which is useful to the  
universal is always good and in season4 
,therefore the termination of life for  
every man is no evil1 because neither is
 it shameful1 since it is both          
independent of the will and not opposed 
to the general interest1 but it is good1
 since it is seasonable1 and profitable 
to and congruent with the universal4    
,for thus too he is moved by the ,deity 
who is moved in the same manner with the
 ,deity1 and moved towards the same     
thing in his mind4      ,a vii4 #be4    
#bd4 ,these three principles thou must  
have in readiness3 ,in the things which 
thou doest1 do nothing either           
inconsiderately or otherwise than as    
justice herself would act2 but with     
respect to what may happen to thee from 
without1 consider that it happens either
 by chance or according to providence1  
and thou must neither blame chance nor  
accuse providence4 ,second1 consider    
what every being is from the seed to the
 time of its receiving a soul1 and from 

the reception of a soul to the giving   
back of the same1 and of what things    
every being is compounded1 and into what
 things it is resolved4 ,third1 if thou 
shouldst suddenly be raised up above the
 earth1 and shouldst look down on human 
things1 and observe the variety of them 
how great it is1 and at the same time   
also shouldst see at a glance how great 
is the number of beings who dwell all   
around in the air and the ether1        
consider that as often as thou shouldst 
be raised up1 thou wouldst see the same 
things1 sameness of form and shortness  
of duration4 ,are these things to be    
proud of8  #be4 ,cast away opinion3 thou
 art saved4 ,who then hinders thee from 
casting it away8  #bf4 ,when thou art   
troubled about anything1 thou hast      
forgotten this1 that all things happen  
according to the universal nature2 and  
forgotten this1 that a man's wrongful   
act is nothing to thee2 and further thou
 hast forgotten this1 that everything   
which happens1 always happened so and   

will happen so1 and now happens so      
everywhere2 forgotten this too1 how     
close is the kinship between a man and  
the whole human race1 for it is a       
community1 not of a little blood or     
seed1 but of intelligence4 ,and thou    
hast forgotten this too1 that every     
man's intelligence is a god and is an   
efflux of the ,deity2,a and forgotten   
this1 that nothing is a man's own1 but  
that his child and his body and his very
 soul came from the ,deity2 forgotten   
this1 that everything is opinion2 and   
lastly thou hast forgotten that every   
man lives the present time only1 and    
loses only this4      ,a ,see           
,epictetus1 ii4 #h1 #i1 etc4  #bg4      
,constantly bring to thy recollection   
those who have complained greatly about 
anything1 those who have been most      
conspicuous by the greatest fame or     
misfortunes or enmities or fortunes of  
any kind3 then think where are they all 
now8 ,smoke and ash and a tale1 or not  
even a tale4 ,and let there be present  

to thy mind also everything of this     
sort1 how ,fabius ,catellinus lived in  
the country1 and ,lucius ,lupus in his  
gardens1 and ,stertinius at ,briae1 and 
,tiberius at ,capreae1 and ,velius      
,rufus or ,rufus at ,velia2 and in fine 
think of the eager pursuit of anything  
conjoined with pride2,a and how         
worthless everything is after which men 
violently strain2 and how much more     
philosophical it is for a man in the    
opportunities presented to him to show  
himself just1 temperate1 obedient to the
 gods1 and to do this with all          
simplicity3 for the pride which is proud
 of its want of pride is the most       
intolerable of all4      ,a ,greek3 met'
 oises4 ,oisis kai typhos1 ,epict4 i4   
#h1 #f4  #bh4 ,to those who ask1 ,where 
hast thou seen the gods1 or how dost    
thou comprehend that they exist and so  
worshippest them1 ,i answer1 in the     
first place1 they may be seen even with 
the eyes2,a in the second place1 neither
 have ,i seen even my own soul1 and yet 

,i honor it4 ,thus then with respect to 
the gods1 from what ,i constantly       
experience of their power1 from this ,i 
comprehend that they exist1 and ,i      
venerate them4      ,a ,seen even with  
the eyes4 ,it is supposed that this may 
be     explained by the ,stoic doctrine1
 that the universe is a god or          
living being 7iv4 #dj71 and that the    
celestial bodies are gods     7viii4    
#ai74 ,but the emperor may mean that we 
know that the gods     exist1 as he     
afterwards states it1 because we see    
what they do2     as we know that man   
has intellectual powers1 because we see 
what he does1 and in no other way do we 
know it4 ,this passage     then will    
agree with the passage in the ,epistle  
to the ,romans     7i4 v4 #bj71 and with
 the ,epistle to the ,colossians 7i4 v4 
#ae71 in which ,jesus ,christ is named  
the image of the invisible     god2 and 
with the passage in the ,gospel of ,st4 
,john 7xiv4 v4     #i74      ,gataker1  
whose notes are a wonderful collection  

of learning1     and all of it sound and
 good1 quotes a passage of ,calvin which
     is founded on ,st4 ,paul's language
 7,rom4 i4 v4 #bj73 ,god by     creating
 the universe or world1 mundum1 being   
himself     invisible1 has presented    
himself to our eyes conspicuously in a  
certain visible form4 ,he also quotes   
,seneca 7,de ,benef4 iv4 c4     #h73    
,quocunque te flexeris1 ibi illum       
videbis occurrentem tibi3     nihil ab  
illo vacat1 opus suum ipse implet4      
,compare also     ,cicero1 ,de          
,senectute 7c4 #bb71 ,xenophon's        
,cyropaedia 7viii4 #g71     and ,mem4   
iv4 #c2 also ,epictetus1 i4 #f1 de      
,providentia4 ,i think     that my      
interpretation of ,antoninus is right4  
#bi4 ,the safety of life is this1 to    
examine everything all through1 what it 
is itself1 that is its material1 what   
the formal part2 with all thy soul to do
 justice and to say the truth4 ,what    
remains1 except to enjoy life by joining
 one good thing to another so as not to 

leave even the smallest intervals       
between8  #cj4 ,there is one light of   
the sun1 though it is interrupted by    
walls1 mountains1 and other things      
infinite4 ,there is one common          
substance1,a though it is distributed   
among countless bodies which have their 
several qualities4 ,there is one soul1  
though it is distributed among infinite 
natures and individual circumscriptions 
or individuals4 ,there is one           
intelligent soul1 though it seems to be 
divided4 ,now in the things which have  
been mentioned1 all the other parts1    
such as those which are air and matter1 
are without sensation and have no       
fellowship3 and yet even these parts the
 intelligent principle holds together   
and the gravitation towards the same4   
,but intellect in a peculiar manner     
tends to that which is of the same kin1 
and combines with it1 and the feeling   
for communion is not interrupted4       
,a iv4 #dj4  #ca4 ,what dost thou       
wish--to continue to exist8 ,well1 dost 

thou wish to have sensation1 movement1  
growth1 and then again to cease to grow1
 to use thy speech1 to think8 ,what is  
there of all these things which seems to
 thee worth desiring8 ,but if it is easy
 to set little value on all these       
things1 turn to that which remains1     
which is to follow reason and ,god4 ,but
 it is inconsistent with honoring reason
 and ,god to be troubled because by     
death a man will be deprived of the     
other things4  #cb4 ,how small a part of
 the boundless and unfathomable time is 
assigned to every man1 for it is very   
soon swallowed up in the eternal6 ,and  
how small a part of the whole substance2
 and how small a part of the universal  
soul2 and on what a small clod of the   
whole earth thou creepest6 ,reflecting  
on all this1 consider nothing to be     
great1 except to act as thy nature leads
 thee1 and to endure that which the     
common nature brings4  #cc4 ,how does   
the ruling faculty make use of itself8  
for all lies in this4 ,but everything   

else1 whether it is in the power of thy 
will or not1 is only lifeless ashes and 
smoke4  #cd4 ,this reflection is most   
adapted to move us to contempt of death1
 that even those who think pleasure to  
be a good and pain an evil still have   
despised it4  #ce4 ,the man to whom that
 only is good which comes in due season1
 and to whom it is the same thing       
whether he has done more or fewer acts  
conformable to right reason1 and to whom
 it makes no difference whether he      
contemplates the world for a longer or a
 shorter time--for this man neither is  
death a terrible thing 7iii4 #g2 vi4    
#bc2 x4 #bj2 xii4 #bc74  #cf4 ,man1 thou
 hast been a citizen in this great state
 the world2,a what difference does it   
make to thee whether for five years or  
three8 for that which is conformable to 
the laws is just for all4 ,where is the 
hardship then1 if no tyrant nor yet an  
unjust judge sends thee away from the   
state1 but nature1 who brought thee into
 it8 the same as if a praetor who has   

employed an actor dismisses him from the
 stage4,b--,but ,i have not finished the
 five acts1 but only three of           
them4--,thou sayest well1 but in life   
the three acts are the whole drama2 for 
what shall be a complete drama is       
determined by him who was once the cause
 of its composition1 and now of its     
dissolution3 but thou art the cause of  
neither4 ,depart then satisfied1 for he 
also who releases thee is satisfied4    
,a ii4 #af2 iii4 #aa2 iv4 #bi4      ,b  
iii4 #h2 xi4 #a4     ,,indexes4         
,,index ,,of ,,terms4   ,greek3         
adiaphora 7indifferentia1 ,cicero1      
,seneca1 ,epp4 #hb72 things             
indifferent1 neither good nor bad2 the  
same as ,greek3 mesa4  ,greek3 aischros 
7turpis1 ,cic471 ugly2 morally ugly4    
,greek3 aitia1 cause4  ,greek3 aitides1 
,greek3 aition1 ,greek3 to1 the formal  
or formative   principle1 the cause4    
,greek3 akoinntos1 unsocial4  ,greek3   
anaphora1 reference1 relation to a      
purpose4  ,greek3 anypexairets1         

unconditionally4  ,greek3 aporroia1     
efflux4  ,greek3 aproaireta1 ,greek3 ta1
 the things which are not in our will   
or power4  ,greek3 arch1 a first        
principle4  ,greek3 atomoi 7corpora     
individua1 ,cic471 atoms4  ,greek3      
autarkeia est quae parvo contenta omne  
id respuit quod abundat   7,cic472      
contentment4  ,greek3 autarkes1         
sufficient in itself2 contented4        
,greek3 aphormai1 means1 principles4    
,the word has also other                
significations in ,epictetus4 ,index ed4
 ,schweig4  ,greek3 gignomena1 ,greek3  
ta1 things which are produced1 come into
   existence4  ,greek3 daimn1 god1 god  
in man1 man's intelligent principle4    
,greek3 diathesis1 disposition1         
affection of the mind4  ,greek3         
diairesis1 division of things into their
 parts1 dissection1   resolution1       
analysis4  ,greek3 dialektik1 ars bene  
disserendi et vera ac falsa dijudicandi 
7,cic474  ,greek3 dialysis1 dissolution1
 the opposite of ,greek3 sygkrisis4     

,greek3 dianoia1 understanding2         
sometimes1 the mind generally1   the    
whole intellectual power4  ,greek3      
dogmata 7decreta1 ,cic471 principles4   
,greek3 dynamis noera1 intellectual     
faculty4  ,greek3 enkrateia1 temperance1
 self-restraint4  ,greek3 eidos in      
divisione formae sunt1 quas ,graeci     
,greek3 eid   vocant2 nostri1 si qui    
haec forte tractant1 species appellant  
7,cic474   ,but ,greek3 eidos is used by
 ,epictetus and ,antoninus less exactly 
and   as a general term1 like genus4    
,index ,epict4 ed4 ,schweig4--,greek3   
,hs de ge ahi prtai ousiai pros ta alla 
echousin1 out kai to eidos   pros to    
genos echei hypokeitai gar to eidos t   
genei4 7,aristot4 ,cat4   c4 #e47       
,greek3 eimarmen 7fatalis necessitas1   
fatum1 ,cic471 destiny1   necessity4    
,greek3 ekkliseis1 aversions1 avoidance1
 the turning away from   things2 the    
opposite of ,greek3 orexeiz4  ,greek3   
empsycha1 ta things which have life4    
,greek3 energeia1 action1 activity4     

,greek3 ennoia1 ,greek3 ennoiai1 notio1 
notiones 7,cic471 or notitiae   rerum2  
notions of things4 7,notionem appello   
quam ,graeci tum ,greek3   ennoian1 tum 
,greek3 prolpsin1 ,cic474  ,greek3      
ensis1 ,greek3 1 the unity4  ,greek3    
epistroph1 attention to an object4      
,greek3 euthymia1 animi tranquillitas   
7,cic474  ,greek3 eumenes1 ,greek3 to1  
,greek3 eumeneia1 benevolence2 ,greek3  
eumens sometimes means well-contented4  
,greek3 eunoia1 benevolence4  ,greek3   
exousia1 power1 faculty4  ,greek3       
epakolouthsin1 ,greek3 kata1 by way of  
sequence4  ,greek3 hgemonikon1 ,greek3  
to1 the ruling faculty or part2         
principatus   7,cic474  ,greek3         
thermata1 percepta 7,cic471 things      
perceived1 general   principles4        
,greek3 kathkein1 ,greek3 to1 duty1     
officium4  ,greek3 kalos1 beautiful4    
,greek3 katalpsis1 comprehension2       
cognitio1 perceptio1 comprehensio       
7,cic474  ,greek3 kataskeu1             
constitution4  ,greek3 katorthseis1     

katorthmata2 recta1 recte facta 7,cic472
 right   acts1 those acts to which we   
proceed by the right or straight road4  
,greek3 kosmos1 order1 world1 universe4 
,greek3 kosmos1 ho olos1 the universe1  
that which is the ,one and   the all    
7vi4 #be74  ,greek3 krima1 a judgment4  
,greek3 kyrieuon1 to endon1 that which  
rules within 7iv4 #a71 the same   as    
,greek3 to hgemonikon4 ,diogenes        
,laertius vii41 ,zeno4 ,greek3          
hgemonikon de einai to kyritaton ts     
psychs4  ,greek3 logika1 ta1 the things 
which have reason4  ,greek3 logikos1    
rational4  ,greek3 logos1 reason4       
,greek3 logos spermatikos1 seminal      
principle4  ,greek3 mesa1 ta1 things    
indifferent1 viewed with respect to     
virtue4  ,greek3 noeros1 intellectual4  
,greek3 nomos1 law4  ,greek3 nous1      
intelligence1 understanding4  ,greek3   
oisis1 arrogance1 pride4 ,it sometimes  
means in ,antoninus   the same as       
,greek3 typhos2 but it also means       
opinion4  ,greek3 oikonomia 7dispositio1

 ordo1 ,cic47 has sometimes the peculiar
   sense of artifice1 or doing something
 with an apparent purpose   different   
from the real purpose4  ,greek3 holon1  
to1 the universe1 the whole3 ,greek3 h  
tn oln physis4  ,greek3 onta1 ta1 things
 which exist2 existence1 being4  ,greek3
 orexis1 desire of a thing1 which is    
opposed to ,greek3 ekklisis1 aversion4  
,greek3 horm1 movement towards an       
object1 appetite2 appetitio1 naturalis  
appetitus1 appetitus animi 7,cic474     
,greek3 ousia1 substance 7vi4 #di74     
,modern writers sometimes incorrectly   
translate it essentia4 ,it is often used
 by ,epictetus in the same   sense as   
,greek3 hyl4 ,aristotle 7,cat4 c4 #e7   
defines ,greek3 ousia1   and it is      
properly translated substantia 7ed4     
,jul4 ,pacius74   ,porphyrius 7,isag4 c4
 #b73 ,greek3 h ousia antat ousa t mden 
pro   auts genos hn to geniktaton4      
,greek3 parakolouthtik dynamis1 h1 the  
power which enables us   to observe and 
understand4  ,greek3 peisis1 passivity1 

opposed to ,greek3 energeia3 also1      
affect4  ,greek3 peristaseis1           
circumstances1 the things which surround
   us2 troubles1 difficulties4  ,greek3 
peprmen1 h1 destiny4  ,greek3           
proairesis1 purpose1 free will          
7,aristot4 ,rhet4 i4 #ac74  ,greek3     
proaireta1 ta1 things which are within  
our will or power4  ,greek3             
proairetikon1 to1 free will4  ,greek3   
prothesis1 a purpose1 proposition4      
,greek3 pronoia 7providentia1 ,cic471   
providence4  ,greek3 skopos1 object1    
purpose4  ,greek3 stoicheion1 element4  
,greek3 synkatathesis 7assensio1        
approbatio1 ,cic471 assent2 ,greek3     
synkatatheseis 7probationes1 ,gellius1  
xix4 #a74  ,greek3 synkrimata1 things   
compounded 7ii4 #c74  ,greek3 synkrisis1
 the act of combining elements out of   
which   a body is produced1 combination4
  ,greek3 synthesis1 ordering1          
arrangement 7compositio74  ,greek3      
systma1 system1 a thing compounded of   
parts which   have a certain relation to

 one another4  ,greek3 hyl1 matter1     
material4  ,greek3 hylikon1 to1 the     
material principle4  ,greek3            
hypexairesis1 exception1 reservation2   
,greek3 meth'   hypexaireses1           
conditionally4  ,greek3 hypothesis1     
material to work on2 thing to employ the
 reason on2   proposition1 thing assumed
 as matter for argument and to lead to  
conclusions4 7,quaestionum duo sunt     
genera2 alterum infinitum1 definitum    
alterum4 ,definitum est1 quod ,greek3   
hypothesin ,graeci1 nos   causam3       
infinitum1 quod ,greek3 thesin illi     
appellant1 nos   propositum possumus    
nominare4 ,cic4 ,see ,aristot4 ,anal4   
,post4   i4 c4 #b74  ,greek3            
hypokeimena1 ta1 things present or      
existing1 vi4 #d2 or   things which are 
a basis or foundation4  ,greek3         
hypolpsis1 opinion4  ,greek3 hypostasis1
 basis1 substance1 being1 foundation 7x4
 #e74   ,epictetus has ,greek3 to       
hypostatikon kai ousides4 7,justinus    
ad ,diogn4 c4 #b47  ,greek3             

hyphistasthai1 to subsist1 to be4       
,greek3 phantasiai 7visus1 ,cic472      
appearances1 thoughts1 impressions      
7visa animi1 ,gellius1 xix4 #a73 ,greek3
 phantasia esti   typsis en psych4      
,greek3 phantasma1 seems to be used by  
,antoninus in the same   sense as       
,greek3 phantasia4 ,epictetus uses only 
,greek3 phantasia4  ,greek3 phantaston1 
that which produces a ,greek3 phantasia3
 phantaston   to tepsikos tn phantasian 
aisthton  ,greek3 physis1 nature4       
,greek3 physis h tn oln1 the nature of  
the universe4  ,greek3 psych1 soul1     
life1 living principle4  ,greek3 psych  
logik1 noera1 a rational soul1 an       
intelligent soul     ,,general ,,index4 
999999 ,the paragraphs 7par47 and lines 
7l47 are those of the sections4         
,active1 man is by nature1 ix4 #af4     
,advice from the good to be taken1 vii4 
#ba2 viii4 #af4  ,affectation1 vii4 #fj2
 viii4 #cj2 xi4 #ah 7par4 #i71 #ai4     
,anger discouraged1 vi4 #bf1 #bg2 xi4   
#ah4  ,anger1 offenses of1 ii4 #aj4     

,anger1 uselessness of1 v4 #bh2 viii4   
#d4  ,appearances not to be regarded1 v4
 #cf2 vi4 #c1 #ac4  ,astonishment should
 not be felt at any thing that happens1 
viii4 #ae2   xii4 #a 7sub fine71 #ac4   
,attainment1 what is within every one's1
 vii4 #fg2 viii4 #h4  ,attention to what
 is said or done1 vi4 #ec2 vii4 #d1 #cj2
 viii4 #bb4   ,bad1 the1 ii4 #a4        
,beautiful1 the1 ii4 #a4   ,casual4 ,see
 ,formal4  ,change keeps the world ever 
new1 vii4 #be2 viii4 #ej 7l4 #ac72 xii4 
#bc 7l4   #aj74  ,change1 law of1 iv4 #c
 7sub f471 #cf1 v4 #ac1 #bc2 vi4 #d1    
#ae1 #cf2 vii4 #ah2   viii4 #f2 ix4 #ai1
 #bh 7par4 #b71 #ce2 x4 #g1 #ah2 xii4   
#ba4  ,change1 no evil in1 iv4 #db4     
,christians1 the xi4 #c4  ,circle1      
things come round in a1 ii4 #ad4        
,comedy1 new1 xi4 #f4  ,comedy1 ,old1   
xi4 #f4  ,complaining1 uselessness of1  
viii4 #ag1 #ej4  ,connection4 ,see      
,universe4  ,conquerers are robbers1 x4 
#aj4  ,contentment4 ,see ,resignation4  
,co-operation4 ,see ,mankind and        

,universe4  ,daemon1 the1 ii4 #ac1 #ag2 
iii4 #f 7l4 #h71 #g1 #af 7l4 #ah72 v4   
#aj 7sub f47   #bg2 xii4 #c 7sub4 f474  
,death1 ii4 #aa1 #ab1 #ag2 iii4 #c1 #g2 
iv4 #e2 v4 #cc2 vi4 #b1 #bd1 #bh2 vii4  
#cb2   viii4 #bj1 #eh2 ix4 #c1 #ba2 x4  
#cf2 xii4 #bc1 #cd1 #ce4  ,death        
inevitable1 iii4 #c2 iv4 #c 7l4 #bb71   
#f1 #cb1 #dh1 #ej2 v4 #cc2 vi4 #dg2     
viii4 #be1 #ca4  ,desire1 offenses of1  
ii4 #aj4  ,destiny1 iii4 #aa 7l4 #ai72  
iv4 #bf2 v4 #h 7l4 #ac1 etc471 #bd2 vii4
 #eg2 x4 #e4  ,discontent4 ,see         
,resignation4  ,doubts discussed1 vi4   
#aj2 vii4 #ge2 ix4 #bh1 #ci2 xii4 #e1   
#ad4  ,duty1 all-importance of1 vi4 #b1 
#bb2 x4 #bb4   ,earth1 insignificance of
 the1 iii4 #aj2 iv4 #c 7par4 #a1 sub    
f472 vi4 #cf2   viii4 #ba2 xii4 #cb4    
,earthly things1 transitory nature of1  
ii4 #ab1 #ag2 iv4 #cb1 #cc1 #ce1 #dh2 v4
   #bc2 vi4 #ae1 #cf2 vii4 #ba1 #cd2    
viii4 #ba1 #be2 x4 #ah1 #ca2 xii4 #bg4  
,earthly things1 worthlessness of1 ii4  
#ab2 v4 #aj1 #cc2 vi4 #ae2 vii4 #c2 ix4 

#bd1 #cf2 xi4 #b2 xii4 #bg4             
,equanimity1 x4 #h4  ,example1 we should
 not follow bad1 vi4 #f2 vii4 #fe4      
,existence1 meanness of1 viii4 #bd4     
,existence1 the object of1 v4 #a2 viii4 
#ai4  ,external things cannot really    
harm a man1 or affect the soul1 ii1 #aa 
7l4   #bb72 iv4 #c 7par4 #b1 sub f472   
#h1 #ci1 #di 7par4 #b72 v4 #ce2 vii4    
#fd2   viii4 #a 7sub f472 #cb1 #ea 7par4
 #b72 ix4 #ca2 x4 #cc4   ,failure1 x4   
#ab4  ,fame1 worthlessness of1 iii4 #aj2
 iv4 #c 7l4 #de71 #ai1 #cc 7l4 #aj72 v4 
#cc2   vi4 #af1 #ah2 vii4 #cd2 viii4 #a1
 #dd2 ix4 #cj4  ,fear1 what we ought to1
 xii4 #a 7l4 #ah74  ,fellowship4 ,see   
,mankind4  ,few things necessary for a  
virtuous and happy life1 ii4 #e2 iii4   
#aj2 vii4   #fg2 x4 #h 7l4 #bb74        
,flattery1 xi4 #ah 7par4 #aj74  ,formal1
 the1 and the material1 iv4 #ba 7par4   
#b72 v4 #ac2 vii4 #aj1 #bi2   viii4 #aa2
 ix4 #be2 xii4 #h1 #aj1 #ah4  ,future1  
we should not be anxious about the1 vii4
 #h2 viii4 #aa2 ix4 #be2   xii4 #a4     

,gods1 perfect justice of the1 xii4 #e  
7par4 #b74  ,gods1 the1 vi4 #dd2 xii4   
#bh4  ,gods1 the1 cannot be evil1 ii4   
#aa2 vi4 #dd4  ,good1 the1 ii4 #a4      
,habit of thought1 v4 #af4  ,happiness1 
what is true1 v4 #i 7sub f471 #cd2 viii4
 #a2 x4 #cc4  ,help to be accepted from 
others1 xii4 #g4  ,heroism1 true1 xi4   
#ah 7par4 #aj74   ,ignorance4 ,see      
,wrong-doing4  ,independence4 ,see      
,self-reliance4  ,indifferent things1   
ii4 #aa 7sub f472 ix4 #ci2 vi #cb2 ix1  
#a2 7l4 #cj74  ,individual1 the4 ,see   
,interests4  ,infinity4 ,see ,time4     
,ingratitude4 ,see ,mankind4            
,injustice1 ix4 #a4  ,intelligent soul1 
rational beings participate in the same1
 iv4 #dj2 ix4   #h1 #i2 x4 #a 7l4 #ae72 
xii4 #bf1 #cj4  ,interests of the whole 
and the individual identical1 iv4 #bc2  
v4 #h 7l4   #cd72 vi4 #de1 #ed2 x4 #f1  
#bj1 #cc 7sub f472 xii4 #bc 7l4 #ab74   
,justice1 v4 #cd2 x4 #aa2 xi4 #aj4      
,justice and reason identical1 xi4 #a   
7sub f474  ,justice prevails everywhere1

 iv4 #aj4   ,leisure1 we ought to have  
some1 viii4 #ea4  ,life1 a good1        
everywhere possible1 v4 #af4  ,life can 
only be lived once1 ii4 #ad2 x4 #ca 7l4 
#aa74  ,life1 shortness of1 ii4 #d1 #ag2
 iii4 #aj1 #ad2 iv4 #ag1 #dh 7sub f474  
#ej2 vi4   #ae1 #cf1 #ef2 x4 #ca1 #cd4  
,life to be made a proper use of1       
without delay1 ii4 #d2 iii4 #a1 #ad2 iv4
   #ag1 #cg2 vii4 #ef2 viii4 #bb2 x4 #ca
 7l4 #ad72 xii4 #a 7l4 #ah74  ,life1    
whether long or short1 matters not1 vi4 
#di2 ix4 #cc2 xii4 #cf4   ,magnanimity1 
x4 #h4  ,mankind1 co-operation and      
fellowship of1 one with another2 ii4 #a 
7l4   #aa71 #af2 iii4 #d 7sub f472 #aa  
7sub f472 iv4 #d1 #cc 7sub f472 v4   #af
 7l4 #aa71 #bj2 vi4 #g1 #ad 7sub f471   
#bc1 #ci2 vii4 #e1 #ac1 #bb1 #ee2       
viii4 #ab1 #bf1 #cd1 #dc1 #ei2 ix4 #a1  
#i 7sub f471 #bc1 #ca1 #db 7sub4   f472 
x4 #cf1 7l4 #af72 xi4 #h1 #ba2 xii4 #bj4
  ,mankind1 folly and baseness of1 v4   
#aj 7l4 #i72 ix4 #b1 #c 7l4 #ac71 #bi2  
x4   #ae1 #ai4  ,mankind1 ingratitude   

of1 x4 #cf4  ,material1 the4 ,see       
,formal4   ,nature1 after products of1  
iii4 #b2 vi4 #cf4  ,nature1 bounds fixed
 by1 v4 #a4  ,nature1 man formed by1 to 
bear all that happens to him1 v4 #ah2   
viii4 #df4  ,nature1 nothing evil1 which
 is according to1 ii4 #ag 7sub f472 vi4 
#cc4  ,nature of the universe4 ,see     
,universe1 nothing that happens is      
contrary   to the nature of the4        
,nature1 perfect beauty of1 iii4 #b2 vi4
 #cf4  ,nature1 we should live according
 to1 iv4 #dh 7sub4 f471 #ea2 v4 #c4 #be2
 vi4   #af 7l4 #ab72 vii4 #ae1 #ee2     
viii4 #a1 #ed2 x4 #cc4  ,new1 nothing1  
under the sun1 ii4 #ad 7l4 #aa72 iv4    
#dd2 vi4 #cg1 #df2 vii4 #a1   #di2 viii4
 #f2 ix4 #ad2 x4 #bg2 xi4 #a4   ,object1
 we should always act with a view to    
some1 ii4 #g1 #af 7l4 #ab72   iii4 #d2  
iv4 #b2 viii4 #ag2 x4 #cg2 xi4 #ba2 xii4
 #bj4  ,obsolete1 all things become1 iv4
 #cc4  ,omissions1 sins of1 ix4 #e4     
,opinion1 iv4 #c 7par4 #b7 7sub f471 #g1
 #ab1 #ci2 vi4 #eb1 #eg2 vii4 #b1 #ad1  

#af1   #bf1 #fh2 viii4 #ad1 #bi1 #dj1   
#dg1 #di2 ix4 #ac1 #bi 7l4 #ab71 #cb1   
#db   7l4 #ba72 x4 #c2 xi4 #af1 #ah2    
xii4 #bb1 #be4  ,others' conduct not to 
be inquired into1 iii4 #d2 iv4 #ah2 v4  
#be4  ,others1 opinion of1 to be        
disregarded1 viii4 #a 7l4 #ab72 x4 #h   
7l4 #ab71   #aa2 xi4 #ac2 xii4 #d4      
,others1 we should be lenient towards1  
ii4 #ac 7sub f472 iii4 #aa 7sub f472    
iv4 #c 7l4 #af72 v4 #cc 7l4 #ag72 vi4   
#bj1 #bg2 vii4 #bf1 #fb1 #fc1 #gj2   ix4
 #aa1 #bg2 x4 #d2 xi4 #i1 #ac1 #ah2 xii4
 #af4  ,others1 we should examine the   
ruling principles of2 iv4 #ch2 ix4 #ah1 
#bb1   #bg1 #cd4  ,ourselves often to   
blame for expecting men to act contrary 
to their   nature1 ix4 #db 7l4 #ca74    
,ourselves1 reformation should begin    
with1 xi4 #bi4  ,ourselves1 we should   
judge1 x4 #cj2 xi4 #ah 7par4 #d74       
,pain1 vii4 #cc1 #fd2 viii4 #bh4        
,perfection not to be expected in this  
world1 ix4 #bi 7l4 #g74  ,perseverance1 
v4 #i2 x4 #ab4  ,persuasion1 to be used1

 vi4 #ej4  ,perturbation1 vi4 #af 7sub  
f472 viii4 #eh2 ix4 #ca4  ,pessimism1   
ix4 #ce4  ,philosophy1 v4 #i2 vi4 #ab2  
ix4 #da 7l4 #ae74  ,pleasure1 he who    
pursues1 is guilty of impiety1 ix4 #a   
7l4 #bd74  ,pleasures are enjoyed by the
 bad1 vi4 #cd2 ix4 #a 7l4 #cj74  ,power1
 things in our own1 v4 #e1 #aj 7sub f472
 vi4 #cb1 #da1 #eb1 #eh2 vii4 #b1   #ad1
 #ed1 #fh2 x4 #cb1 #cc4  ,power1 things 
not in our own1 v4 #cc 7sub f472 vi4    
#da4  ,practice is good1 even in things 
which we despair of accomplishing1 xii4 
#f4  ,praise1 worthlessness of1 iii4 #d 
7sub f472 iv4 #bj3 vi4 #af1 #ei2 vii4   
#fb2   viii4 #eb1 #ec2 ix4 #cd4         
,prayer1 the right sort of1 v4 #g2 ix4  
#dj4  ,present time the only thing a man
 really possesses1 ii4 #ad2 iii4 #aj2   
viii4 #dd2 xii4 #c 7sub f47             
,procrastination1 ,see ,life to be made 
a proper use of1 etc4  ,puppet pulled by
 strings of desire1 ii4 #b2 iii4 #af2   
vi4 #af1 #bh2 vii4 #c1   #bi2 xii4 #ai4 
,rational soul4 ,see ,ruling part4      

,rational soul1 spherical form of the1  
viii4 #da 7sub f472 xi4 #ab2 xii4 #c    
7and see ,ruling part74  ,reason1       
all-prevailing1 v4 #cb2 vi4 #a1 #dj4    
,reason and nature identical1 vii4 #aa4 
,reason the1 can adapt everything that  
happens to its own use1 v4 #bj2 vi4     
#h2 vii4 #fh 7l4 #af72 viii4 #ce2 x4 #ca
 7sub f474  ,reason1 we should live     
according to4 ,see ,nature4  ,repentance
 does not follow renouncement of        
pleasure1 viii4 #aj4  ,resignation and  
contentment1 iii4 #d 7l4 #bg1 etc471 #af
 7l4 #aj1 etc472 iv4   #bc1 #ca1 #cc    
7sub f471 #cd2 v4 #h 7sub f471 #cc 7l4  
#af72 vi4 #af 7sub f471   #dd1 #di2 vii4
 #bg1 #eg2 ix4 #cg2 x4 #a1 #aa1 #ad1    
#be1 #bh1 #ce4  ,revenge1 best kind of1 
vi4 #f4  ,rising from bed1 v4 #a2 viii4 
#aa4  ,ruling part1 the1 ii4 #b2 iv4    
#aa1 #ai1 #ba1 #bf2 vi4 #ad1 #ce2 vii4  
#af1 #ee   7par4 #b72 viii4 #de1 #dh1   
#ef1 #eg1 #fj1 #fa2 ix4 #ae1 #bf2 x4    
#bd1   #cc 7l4 #ba71 #ch2 xi4 #a1 #ai1  
#bj2 xii4 #c1 #ad4   ,self-reliance and 

steadfastness of soul1 iii4 #e 7sub f471
 #ab2 iv4 #ad1 #bi   7l4 #e71 #di 7par4 
#a72 v4 #c1 #cd 7l4 #e72 vi4 #dd 7l4    
#ae72 vii4 #ab1 #ae2 ix4   #bh 7l4 #h71 
#bi 7sub f472 xii4 #ad4                 
,self-restraint1 v4 #cc 7sub f474       
,self1 we should retire into1 iv4 #c 7l4
 #d and par4 #b72 vii4 #bh1 #cc1 #ei2   
viii4 #dh4  ,senses1 movements of the1  
to be disregarded1 v4 #ca 7l4 #aj72 vii4
 #ee   7par4 #b72 viii4 #bf1 #ci2 x4 #h 
7l4 #ac72 xi4 #ai2 xii4 #a 7l4 #ah74    
,sickness1 behavior in1 ix4 #da4        
,social4 ,see ,mankind4  ,steadfastness 
of soul4 ,see ,self-reliance4           
,substance1 the universal1 iv4 #dj2 v4  
#bd2 vii4 #ai1 #bc2 xii4 #cj4  ,suicide1
 v4 #bi2 viii4 #dg 7sub f472 x4 #h 7l4  
#ce74   ,time compared to a river1 iv4  
#dc4  ,time1 infinity of1 iv4 #c 7l4    
#ce71 #ej 7sub f472 v4 #bd2 ix4 #cb2    
xii4 #g1   #cb4  ,tragedy1 xi4 #f4      
,tranquillity of soul1 iv4 #c2 vi4 #aa2 
vii4 #fh2 viii4 #bh4   ,ugly1 the1 ii4  
#a4  ,unintelligible things1 v4 #aj4    

,universe1 harmony of the1 iv4 #bg1 #de2
 v4 #h 7l4 #ad74  ,universe1 intimate   
connection and co-operation of all      
things in the1 one   with another1 ii4  
#c1 #i2 iv4 #bi2 v4 #h1 #cj2 vi4 #ch1   
#db1 #dc2 vii4 #i1 #ai1   #fh 7sub f472 
viii4 #g2 ix4 #a2 x4 #a4  ,universe1    
nothing that dies falls out of the1     
viii4 #ah1 #ej 7l4 #ac72 x4 #g   7l4    
#be74  ,universe1 nothing that happens  
is contrary to the nature of the1 v4 #h1
   #aj 7sub f472 vi4 #i1 #eh2 viii4 #e2 
xii4 #bf4  ,unnecessary things1 v4 #de4 
,unnecessary thoughts1 words1 and       
actions1 iii4 #d2 iv4 #bd4   ,vain      
professions1 x4 #af2 xi4 #ae4  ,virtue1 
vi4 #ag4  ,virtue its own reward1 v4 #f2
 vii4 #gc2 ix4 #db 7l4 #dg72 xi4 #d4    
,virtue1 omnipotence of1 iv4 #af4       
,virtue1 pleasure in contemplating1 vi4 
#dh4   ,whole1 integrity of the1 to be  
preserved1 v4 #h 7sub f474  ,whole1 the4
 ,see ,interests4  ,wickedness has      
always existed1 vii4 #a4  ,wickedness   
must exist in the world1 viii4 #ae1 #ej2

 ix4 #db2 xi4 #ah 7par4   ii72 xii4 #af4
  ,worst evil1 the1 ix4 #b 7l4 #i47     
,worth and importance1 things of real1  
iv4 #cc 7sub f472 v4 #aj 7l4 #af72   vi4
 #af1 #cj 7l4 #g71 #dg 7sub f472 vii4   
#bj1 #dd1 #df1 #eh1 #ff2 viii4 #b1   #c1
 #e2 ix4 #f1 #ab2 x4 #h 7l4 #bg71 #aa2  
xii4 #a1 #bg1 #ca1 #cc4  ,wrong-doing   
cannot really harm any one1 vii4 #bb2   
viii4 #ee2 ix4 #db 7l4   #be72 x4 #ac   
7par4 #a72 xi4 #ah 7par4 #g74           
,wrong-doing injures the wrong-doer1 iv4
 #bf2 ix4 #d1 #ch2 xi4 #ah 7par4 #c74   
,wrong-doing owing to ignorance1 ii4 #a1
 #ac2 vi4 #bg2 vii4 #bb1 #bf1 #fb1 #fc2 
xi4 #ah 7par4 #c72 xii4 #bb4            
,wrong-doing to be left where it is1    
vii4 #bi2 ix4 #bj4     ,,the ,,end4