I. The matter itself, of which the universe doth consist, is of itself very tractable and pliable. That rational essence that doth govern it, hath in itself no cause to do evil. It hath no evil in itself; neither can it do anything that is evil: neither can anything be hurt by it. And all things are done and determined according to its will and prescript.
1. The universe is made of highly adaptable and flexible matter. The rational essence governing it has no innate tendency towards evil. This essence contains no evil within itself, nor can it cause harm. Nothing can be damaged by it. All events and outcomes unfold according to its will and direction.
II. Be it all one unto thee, whether half frozen or well warm; whether only slumbering, or after a full sleep; whether discommended or commended thou do thy duty: or whether dying or doing somewhat else; for that also 'to die,' must among the rest be reckoned as one of the duties and actions of our lives.
2. It should make no difference to you whether you're freezing or comfortably warm, barely resting or fully rested, criticized or praised—just do your duty. The same applies whether you're dying or engaged in any other activity. After all, dying is simply another of life's duties and actions.
III. Look in, let not either the proper quality, or the true worth of anything pass thee, before thou hast fully apprehended it.
3. Look deeply and don't judge the nature or value of anything until you fully understand it.
IV. All substances come soon to their change, and either they shall be resolved by way of exhalation (if so be that all things shall be reunited into one substance), or as others maintain, they shall be scattered and dispersed. As for that Rational Essence by which all things are governed, as it best understandeth itself, both its own disposition, and what it doth, and what matter it hath to do with and accordingly doth all things; so we that do not, no wonder, if we wonder at many things, the reasons whereof we cannot comprehend.
4. Everything changes quickly. Things will either dissolve into a single substance through evaporation, or they'll break apart and scatter, as some believe. The Rational Essence that governs all things understands itself best—its nature, actions, and purpose. It acts accordingly. It's no surprise that we, who lack this understanding, are often bewildered by things we can't explain.
V. The best kind of revenge is, not to become like unto them.
5. The best revenge is to not stoop to their level.
VI. Let this be thy only joy, and thy only comfort, from one sociable kind action without intermission to pass unto another, God being ever in thy mind.
6. Find your joy and comfort in continuously performing kind acts for others, always keeping God in your thoughts.
VII. The rational commanding part, as it alone can stir up and turn itself; so it maketh both itself to be, and everything that happeneth, to appear unto itself, as it will itself.
7. The rational mind, being the only part capable of motivating and directing itself, shapes both its own existence and its perception of everything that occurs, according to its own will.
VIII. According to the nature of the universe all things particular are determined, not according to any other nature, either about compassing and containing; or within, dispersed and contained; or without, depending. Either this universe is a mere confused mass, and an intricate context of things, which shall in time be scattered and dispersed again: or it is an union consisting of order, and administered by Providence. If the first, why should I desire to continue any longer in this fortuit confusion and commixtion? or why should I take care for anything else, but that as soon as may be I may be earth again? And why should I trouble myself any more whilst I seek to please the Gods? Whatsoever I do, dispersion is my end, and will come upon me whether I will or no. But if the latter be, then am not I religious in vain; then will I be quiet and patient, and put my trust in Him, who is the Governor of all.
8. According to the nature of the universe, all specific things are determined, not by any other nature, but by being either encompassing and containing, or dispersed and contained within, or externally dependent. The universe is either a chaotic mass of intertwined things that will eventually scatter and disperse, or it's an orderly union governed by Providence. If it's the former, why should I want to continue in this random confusion and mixture? Why care about anything except returning to the earth as soon as possible? Why bother trying to please the gods? Whatever I do, dispersal is my fate and will happen whether I like it or not. But if it's the latter, then my religious beliefs aren't in vain. I can be calm and patient, putting my trust in the One who governs all.
IX. Whensoever by some present hard occurrences thou art constrained to be in some sort troubled and vexed, return unto thyself as soon as may be, and be not out of tune longer than thou must needs. For so shalt thou be the better able to keep thy part another time, and to maintain the harmony, if thou dost use thyself to this continually; once out, presently to have recourse unto it, and to begin again.
9. Whenever difficult circumstances force you to feel troubled or upset, return to your center as quickly as possible. Don't remain out of balance longer than necessary. By practicing this regularly, you'll be better equipped to maintain your composure in future situations. Make it a habit to immediately regain your equilibrium and start anew whenever you lose your footing.
X. If it were that thou hadst at one time both a stepmother, and a natural mother living, thou wouldst honour and respect her also; nevertheless to thine own natural mother would thy refuge, and recourse be continually. So let the court and thy philosophy be unto thee. Have recourse unto it often, and comfort thyself in her, by whom it is that those other things are made tolerable unto thee, and thou also in those things not intolerable unto others.
10. If you had both a stepmother and a biological mother alive at the same time, you would honor and respect them both. However, you would naturally turn to your biological mother for comfort and support. Similarly, let the court and your philosophy be your refuge. Turn to philosophy often, finding solace in it. Through philosophy, other aspects of life become bearable to you, and you become more tolerable to others.
XI. How marvellous useful it is for a man to represent unto himself meats, and all such things that are for the mouth, under a right apprehension and imagination! as for example: This is the carcass of a fish; this of a bird; and this of a hog. And again more generally; This phalernum, this excellent highly commended wine, is but the bare juice of an ordinary grape. This purple robe, but sheep's hairs, dyed with the blood of a shellfish. So for coitus, it is but the attrition of an ordinary base entrail, and the excretion of a little vile snivel, with a certain kind of convulsion: according to Hippocrates his opinion. How excellent useful are these lively fancies and representations of things, thus penetrating and passing through the objects, to make their true nature known and apparent! This must thou use all thy life long, and upon all occasions: and then especially, when matters are apprehended as of great worth and respect, thy art and care must be to uncover them, and to behold their vileness, and to take away from them all those serious circumstances and expressions, under which they made so grave a show. For outward pomp and appearance is a great juggler; and then especially art thou most in danger to be beguiled by it, when (to a man's thinking) thou most seemest to be employed about matters of moment.
11. How remarkably useful it is for a person to accurately perceive food and other consumables! For example: This is a fish carcass; this is a bird; this is pork. More broadly, this highly praised Falernian wine is simply juice from ordinary grapes. This purple robe is just sheep's wool dyed with shellfish blood. As for sex, it's merely the friction of basic organs and the release of a trivial fluid, with a type of spasm, according to Hippocrates. How valuable these vivid mental images are, cutting through appearances to reveal true natures! Use this technique throughout your life, especially when things seem important. Your goal should be to strip away the facade and see the underlying simplicity, removing the grave circumstances and expressions that make them appear so serious. External appearances are deceptive, and you're most at risk of being fooled when you think you're dealing with significant matters.
XII. See what Crates pronounceth concerning Xenocrates himself.
12. Consider Crates' opinion of Xenocrates himself.
XIII. Those things which the common sort of people do admire, are most of them such things as are very general, and may be comprehended under things merely natural, or naturally affected and qualified: as stones, wood, figs, vines, olives. Those that be admired by them that are more moderate and restrained, are comprehended under things animated: as flocks and herds. Those that are yet more gentle and curious, their admiration is commonly confined to reasonable creatures only; not in general as they are reasonable, but as they are capable of art, or of some craft and subtile invention: or perchance barely to reasonable creatures; as they that delight in the possession of many slaves. But he that honours a reasonable soul in general, as it is reasonable and naturally sociable, doth little regard anything else: and above all things is careful to preserve his own, in the continual habit and exercise both of reason and sociableness: and thereby doth co-operate with him, of whose nature he doth also participate; God.
13. Most people admire common things, typically those found in nature or with natural qualities: rocks, trees, fruits, and plants. Those with more refined tastes admire living creatures, like livestock. The gentler and more curious individuals often limit their admiration to rational beings, not just for their reasoning abilities, but for their capacity for art, craft, or ingenuity. Some may simply admire rational creatures in general, like those who take pleasure in owning many slaves. However, one who truly values a rational soul for its inherent reason and social nature cares little for other things. Such a person focuses on maintaining their own soul's continuous practice of reason and sociability. In doing so, they cooperate with the divine nature they share: God.
XIV. Some things hasten to be, and others to be no more. And even whatsoever now is, some part thereof hath already perished. Perpetual fluxes and alterations renew the world, as the perpetual course of time doth make the age of the world (of itself infinite) to appear always fresh and new. In such a flux and course of all things, what of these things that hasten so fast away should any man regard, since among all there is not any that a man may fasten and fix upon? as if a man would settle his affection upon some ordinary sparrow living by him, who is no sooner seen, than out of sight. For we must not think otherwise of our lives, than as a mere exhalation of blood, or of an ordinary respiration of air. For what in our common apprehension is, to breathe in the air and to breathe it out again, which we do daily: so much is it and no more, at once to breathe out all thy respirative faculty into that common air from whence but lately (as being but from yesterday, and to-day), thou didst first breathe it in, and with it, life.
14. Some things rush into existence, while others fade away. Even what exists now is partly gone. Constant changes and shifts renew the world, just as time's endless flow makes the world seem forever fresh and new. In this constant flux, why cling to fleeting things? It's like trying to cherish a sparrow that vanishes as quickly as it appears. We should view our lives as no more than a brief exhalation of blood or a simple breath of air. What we see as breathing in and out daily is really just returning our life force to the air from which we drew it only yesterday or today.
XV. Not vegetative spiration, it is not surely (which plants have) that in this life should be so dear unto us; nor sensitive respiration, the proper life of beasts, both tame and wild; nor this our imaginative faculty; nor that we are subject to be led and carried up and down by the strength of our sensual appetites; or that we can gather, and live together; or that we can feed: for that in effect is no better, than that we can void the excrements of our food. What is it then that should be dear unto us? to hear a clattering noise? if not that, then neither to be applauded by the tongues of men. For the praises of many tongues, is in effect no better than the clattering of so many tongues. If then neither applause, what is there remaining that should be dear unto thee? This I think: that in all thy motions and actions thou be moved, and restrained according to thine own true natural constitution and Construction only. And to this even ordinary arts and professions do lead us. For it is that which every art doth aim at, that whatsoever it is, that is by art effected and prepared, may be fit for that work that it is prepared for. This is the end that he that dresseth the vine, and he that takes upon him either to tame colts, or to train up dogs, doth aim at. What else doth the education of children, and all learned professions tend unto? Certainly then it is that, which should be dear unto us also. If in this particular it go well with thee, care not for the obtaining of other things. But is it so, that thou canst not but respect other things also? Then canst not thou truly be free? then canst thou not have self-content: then wilt thou ever be subject to passions. For it is not possible, but that thou must be envious, and jealous, and suspicious of them whom thou knowest can bereave thee of such things; and again, a secret underminer of them, whom thou seest in present possession of that which is dear unto thee. To be short, he must of necessity be full of confusion within himself, and often accuse the Gods, whosoever stands in need of these things. But if thou shalt honour and respect thy mind only, that will make thee acceptable towards thyself, towards thy friends very tractable; and conformable and concordant with the Gods; that is, accepting with praises whatsoever they shall think good to appoint and allot unto thee.
15. It's not plant-like existence or animal-like sensory life that we should value most. Nor should we prioritize our imagination, our susceptibility to sensual appetites, our ability to socialize, or our basic bodily functions. What, then, should we cherish? Is it the sound of applause or the praise of others? Hardly, for these are no more valuable than meaningless noise. What remains that we should truly value? I believe it's this: to act and restrain ourselves according to our genuine nature. Even common arts and professions guide us toward this goal. Every skill aims to create something fit for its intended purpose. The vine-dresser, the horse trainer, and the dog handler all share this aim. Isn't this also the purpose of education and all learned professions? This, then, is what we should hold dear. If you excel in this, don't worry about other achievements. But if you can't help valuing other things, you'll never be truly free or content. You'll always be subject to emotions, becoming envious and suspicious of those who might take what you value, and resentful of those who already possess it. Such a person will inevitably be conflicted and often blame the gods. However, if you honor and respect only your mind, you'll find self-acceptance, become agreeable to your friends, and live in harmony with the gods, gratefully accepting whatever they assign to you.
XVI. Under, above, and about, are the motions of the elements; but the motion of virtue, is none of those motions, but is somewhat more excellent and divine. Whose way (to speed and prosper in it) must be through a way, that is not easily comprehended.
16. The elements move in all directions—below, above, and around us. But virtue moves differently. Its motion is superior and divine, following a path that's not easily understood. To progress and succeed in virtue requires navigating this complex route.
XVII. Who can choose but wonder at them? They will not speak well of them that are at the same time with them, and live with them; yet they themselves are very ambitious, that they that shall follow, whom they have never seen, nor shall ever see, should speak well of them. As if a man should grieve that he hath not been commended by them, that lived before him.
17. Who can help but marvel at such people? They refuse to speak well of their contemporaries, yet they are desperate for future generations—people they'll never meet—to praise them. It's as absurd as feeling upset that those who lived before you didn't commend you.
XVIII. Do not ever conceive anything impossible to man, which by thee cannot, or not without much difficulty be effected; but whatsoever in general thou canst Conceive possible and proper unto any man, think that very possible unto thee also.
18. Never think something impossible for others that you find difficult or unachievable. Instead, whatever you believe possible for anyone, consider it equally possible for yourself.
XIX. Suppose that at the palestra somebody hath all to-torn thee with his nails, and hath broken thy head. Well, thou art wounded. Yet thou dost not exclaim; thou art not offended with him. Thou dost not suspect him for it afterwards, as one that watcheth to do thee a mischief. Yea even then, though thou dost thy best to save thyself from him, yet not from him as an enemy. It is not by way of any suspicious indignation, but by way of gentle and friendly declination. Keep the same mind and disposition in other parts of thy life also. For many things there be, which we must conceit and apprehend, as though we had had to do with an antagonist at the palestra. For as I said, it is very possible for us to avoid and decline, though we neither suspect, nor hate.
19. Imagine you're at the gym and someone accidentally scratches you with their nails, leaving you with a bloody head. You're hurt, but you don't make a scene or hold a grudge. You don't view them as someone out to harm you. While you might try to avoid further injury, you don't treat them like an enemy. Your response is calm and friendly, not suspicious or angry. Apply this mindset to other areas of your life. Many situations are like sparring at the gym—they require a measured response. Remember, it's possible to protect yourself without becoming suspicious or resentful of others.
XX. If anybody shall reprove me, and shall make it apparent unto me, that in any either opinion or action of mine I do err, I will most gladly retract. For it is the truth that I seek after, by which I am sure that never any man was hurt; and as sure, that he is hurt that continueth in any error, or ignorance whatsoever.
20. If someone criticizes me and clearly shows that my opinion or action is wrong, I'll happily change my stance. I'm after the truth, which I'm certain has never harmed anyone. I'm equally sure that persisting in error or ignorance, whatever it may be, is harmful.
XXI. I for my part will do what belongs unto me; as for other things, whether things unsensible or things irrational; or if rational, yet deceived and ignorant of the true way, they shall not trouble or distract me. For as for those creatures which are not endued with reason and all other things and-matters of the world whatsoever I freely, and generously, as one endued with reason, of things that have none, make use of them. And as for men, towards them as naturally partakers of the same reason, my care is to carry myself sociably. But whatsoever it is that thou art about, remember to call upon the Gods. And as for the time how long thou shalt live to do these things, let it be altogether indifferent unto thee, for even three such hours are sufficient.
21. I will do my part. As for other things—whether inanimate objects or irrational creatures, or even rational beings who are misguided or ignorant—they won't trouble or distract me. I'll freely and generously use creatures without reason and other worldly matters, as a rational being should. With fellow humans, I'll behave sociably, recognizing our shared capacity for reason. Whatever you're doing, remember to seek divine guidance. Don't worry about how long you'll live to do these things; even three hours can be enough.
XXII. Alexander of Macedon, and he that dressed his mules, when once dead both came to one. For either they were both resumed into those original rational essences from whence all things in the world are propagated; or both after one fashion were scattered into atoms.
22. Alexander the Great and his mule handler ultimately met the same fate in death. Their bodies either returned to the fundamental essence that gives rise to all worldly things, or both simply decomposed into atoms in the same way.
XXIII Consider how many different things, whether they concern our bodies, or our souls, in a moment of time come to pass in every one of us, and so thou wilt not wonder if many more things or rather all things that are done, can at one time subsist, and coexist in that both one and general, which we call the world.
23. Think about the countless processes happening in our bodies and minds at any given moment. When you realize this, it's not surprising that even more things—in fact, all things—can occur simultaneously in the vast, interconnected system we call the world.
XXIV. if any should put this question unto thee, how this word Antoninus is written, wouldst thou not presently fix thine intention upon it, and utter out in order every letter of it? And if any shall begin to gainsay thee, and quarrel with thee about it; wilt thou quarrel with him again, or rather go on meekly as thou hast begun, until thou hast numbered out every letter? Here then likewise remember, that every duty that belongs unto a man doth consist of some certain letters or numbers as it were, to which without any noise or tumult keeping thyself thou must orderly proceed to thy proposed end, forbearing to quarrel with him that would quarrel and fall out with thee.
24. If someone asked you how to spell "Antoninus," wouldn't you immediately focus on it and carefully spell out each letter? And if someone argued with you about it, would you argue back, or would you calmly continue spelling it out as you started? Similarly, remember that every task in life consists of specific steps, like letters in a word. Quietly and methodically work through these steps to reach your goal, avoiding conflicts with those who might try to provoke you.
XXV. Is it not a cruel thing to forbid men to affect those things, which they conceive to agree best with their own natures, and to tend most to their own proper good and behoof? But thou after a sort deniest them this liberty, as often as thou art angry with them for their sins. For surely they are led unto those sins whatsoever they be, as to their proper good and commodity. But it is not so (thou wilt object perchance). Thou therefore teach them better, and make it appear unto them: but be not thou angry with them.
25. Is it not cruel to forbid people from pursuing what they believe aligns with their nature and serves their best interests? Yet you deny them this freedom whenever you become angry at their wrongdoings. They are drawn to these actions, whatever they may be, believing them to be beneficial. But if you disagree, then educate them. Show them a better way instead of responding with anger.
XXVI. Death is a cessation from the impression of the senses, the tyranny of the passions, the errors of the mind, and the servitude of the body.
26. Death frees us from sensory experiences, emotional turmoil, mental misconceptions, and physical limitations.
XXVII. If in this kind of life thy body be able to hold out, it is a shame that thy soul should faint first, and give over, take heed, lest of a philosopher thou become a mere Cæsar in time, and receive a new tincture from the court. For it may happen if thou dost not take heed. Keep thyself therefore, truly simple, good, sincere, grave, free from all ostentation, a lover of that which is just, religious, kind, tender-hearted, strong and vigorous to undergo anything that becomes thee. Endeavour to continue such, as philosophy (hadst thou wholly and constantly applied thyself unto it) would have made, and secured thee. Worship the Gods, procure the welfare of men, this life is short. Charitable actions, and a holy disposition, is the only fruit of this earthly life.
27. If your body can endure this lifestyle, don't let your mind give up first. Be careful not to lose your philosophical nature and become just another courtier. This can happen if you're not vigilant. Stay true to yourself: be simple, good, sincere, and serious. Avoid showing off. Love justice, be religious, kind, and compassionate, yet strong enough to face any challenge. Strive to embody the qualities that a complete devotion to philosophy would have instilled in you. Honor the gods and work for the good of humanity. Life is brief; charitable deeds and a virtuous mindset are the only lasting legacy of our earthly existence.
XXVIII. Do all things as becometh the disciple of Antoninus Pius. Remember his resolute constancy in things that were done by him according to reason, his equability in all things, his sanctity; the cheerfulness of his countenance, his sweetness, and how free he was from all vainglory; how careful to come to the true and exact knowledge of matters in hand, and how he would by no means give over till he did fully, and plainly understand the whole state of the business; and how patiently, and without any contestation he would bear with them, that did unjustly condemn him: how he would never be over-hasty in anything, nor give ear to slanders and false accusations, but examine and observe with best diligence the several actions and dispositions of men. Again, how he was no backbiter, nor easily frightened, nor suspicious, and in his language free from all affectation and curiosity: and how easily he would content himself with few things, as lodging, bedding, clothing, and ordinary nourishment, and attendance. How able to endure labour, how patient; able through his spare diet to continue from morning to evening without any necessity of withdrawing before his accustomed hours to the necessities of nature: his uniformity and constancy in matter of friendship. How he would bear with them that with all boldness and liberty opposed his opinions; and even rejoice if any man could better advise him: and lastly, how religious he was without superstition. All these things of him remember, that whensoever thy last hour shall come upon thee, it may find thee, as it did him, ready for it in the possession of a good conscience.
28. Strive to embody the virtues of Antoninus Pius. Remember his unwavering commitment to reason, his consistency, and his integrity. Recall his cheerful demeanor, kindness, and lack of vanity. He sought to thoroughly understand every situation, patiently bearing unjust criticism without argument. He was never hasty, ignored gossip, and carefully observed people's actions and character. Moreover, he refrained from speaking ill of others, wasn't easily frightened or suspicious, and spoke plainly without affectation. He lived simply, content with modest accommodations, clothing, and food. He was hardworking, patient, and could work long hours without breaks due to his disciplined diet. He was a loyal friend, welcoming those who challenged his views, and was glad to receive better advice. Lastly, he was devout without being superstitious. Remember these qualities, so that when your final hour comes, you'll be prepared, like him, with a clear conscience.
XXIX. Stir up thy mind, and recall thy wits again from thy natural dreams, and visions, and when thou art perfectly awoken, and canst perceive that they were but dreams that troubled thee, as one newly awakened out of another kind of sleep look upon these worldly things with the same mind as thou didst upon those, that thou sawest in thy sleep.
29. Wake up and clear your mind of natural dreams and visions. When you're fully alert and realize those were just troubling dreams, look at the real world with the same perspective you had on those dream images. Approach everyday life as if you've just woken from a different kind of sleep.
XXX. I consist of body and soul. Unto my body all things are indifferent, for of itself it cannot affect one thing more than another with apprehension of any difference; as for my mind, all things which are not within the verge of her own operation, are indifferent unto her, and for her own operations, those altogether depend of her; neither does she busy herself about any, but those that are present; for as for future and past operations, those also are now at this present indifferent unto her.
30. I am made up of body and mind. My body is neutral to all things, as it can't distinguish between them on its own. As for my mind, anything outside its control is irrelevant. Its own actions are entirely self-governed, and it only concerns itself with the present moment. Past and future events hold no significance to it right now.
XXXI. As long as the foot doth that which belongeth unto it to do, and the hand that which belongs unto it, their labour, whatsoever it be, is not unnatural. So a man as long as he doth that which is proper unto a man, his labour cannot be against nature; and if it be not against nature, then neither is it hurtful unto him. But if it were so that happiness did consist in pleasure: how came notorious robbers, impure abominable livers, parricides, and tyrants, in so large a measure to have their part of pleasures?
31. As long as the foot and hand perform their intended functions, their work is natural. Similarly, when a person acts in accordance with their nature, their efforts are not harmful. However, if happiness were truly found in pleasure alone, why then do notorious criminals, depraved individuals, murderers, and tyrants experience such an abundance of it?
XXXII. Dost thou not see, how even those that profess mechanic arts, though in some respect they be no better than mere idiots, yet they stick close to the course of their trade, neither can they find in their heart to decline from it: and is it not a grievous thing that an architect, or a physician shall respect the course and mysteries of their profession, more than a man the proper course and condition of his own nature, reason, which is common to him and to the Gods?
32. Don't you notice how even those in manual trades, though they might not be highly educated, stay dedicated to their craft? They can't bring themselves to stray from it. Isn't it sad that an architect or doctor respects their profession more than most people respect their own nature and reason—the very things that connect us to the divine?
XXXIII. Asia, Europe; what are they, but as corners of the whole world; of which the whole sea, is but as one drop; and the great Mount Athos, but as a clod, as all present time is but as one point of eternity. All, petty things; all things that are soon altered, soon perished. And all things come from one beginning; either all severally and particularly deliberated and resolved upon, by the general ruler and governor of all; or all by necessary consequence. So that the dreadful hiatus of a gaping lion, and all poison, and all hurtful things, are but (as the thorn and the mire) the necessary consequences of goodly fair things. Think not of these therefore, as things contrary to those which thou dost much honour, and respect; but consider in thy mind the true fountain of all.
33. Asia and Europe are mere corners of the world, just as the entire ocean is but a drop and Mount Athos merely a clod of earth. All of present time is just a moment in eternity. These are trivial things, quickly changing and soon gone. Everything stems from a single source, either deliberately planned by the universe's ruler or occurring as a necessary result. Thus, even terrifying sights like a lion's gaping maw, or dangerous things like poison, are simply unavoidable outcomes of beautiful things—much like thorns and mud. Don't view these as contrary to what you admire and respect; instead, contemplate their true origin.
XXXIV He that seeth the things that are now, hath Seen all that either was ever, or ever shall be, for all things are of one kind; and all like one unto another. Meditate often upon the connection of all things in the world; and upon the mutual relation that they have one unto another. For all things are after a sort folded and involved one within another, and by these means all agree well together. For one thing is consequent unto another, by local motion, by natural conspiration and agreement, and by substantial union, or, reduction of all substances into one.
34. Whoever observes the present has seen all that has ever been or will be, for all things share a common nature and resemble one another. Frequently contemplate the interconnectedness of everything in the world and how they relate to each other. In a way, all things are intertwined and nested within one another, resulting in their harmonious coexistence. Everything is linked through physical movement, natural cooperation and alignment, and the fundamental unity or consolidation of all matter into one.
XXXV. Fit and accommodate thyself to that estate and to those occurrences, which by the destinies have been annexed unto thee; and love those men whom thy fate it is to live with; but love them truly. An instrument, a tool, an utensil, whatsoever it be, if it be fit for the purpose it was made for, it is as it should be though he perchance that made and fitted it, be out of sight and gone. But in things natural, that power which hath framed and fitted them, is and abideth within them still: for which reason she ought also the more to be respected, and we are the more obliged (if we may live and pass our time according to her purpose and intention) to think that all is well with us, and according to our own minds. After this manner also, and in this respect it is, that he that is all in all doth enjoy his happiness.
35. Adapt to your circumstances and the events life has given you. Genuinely care for the people you're destined to live alongside. A tool serves its purpose well even if its maker is gone. In nature, however, the creative force remains within. We should respect this force and, if possible, live according to its intent. By doing so, we'll find contentment and peace of mind. This is how the all-encompassing being achieves happiness.
XXXVI. What things soever are not within the proper power and jurisdiction of thine own will either to compass or avoid, if thou shalt propose unto thyself any of those things as either good, or evil; it must needs be that according as thou shalt either fall into that which thou dost think evil, or miss of that which thou dost think good, so wilt thou be ready both to complain of the Gods, and to hate those men, who either shall be so indeed, or shall by thee be suspected as the cause either of thy missing of the one, or falling into the other. And indeed we must needs commit many evils, if we incline to any of these things, more or less, with an opinion of any difference. But if we mind and fancy those things only, as good and bad, which wholly depend of our own wills, there is no more occasion why we should either murmur against the Gods, or be at enmity with any man.
36. When things are beyond your control to achieve or avoid, labeling them as good or evil can lead to problems. If you miss out on something you consider good or encounter something you view as bad, you may end up blaming the gods or resenting people you believe are responsible. This mindset inevitably causes us to make poor choices, especially if we believe some outcomes are more important than others. However, if we focus only on the things within our control as being good or bad, we eliminate reasons to complain about the gods or harbor ill will towards others.
XXXVII. We all work to one effect, some willingly, and with a rational apprehension of what we do: others without any such knowledge. As I think Heraclitus in a place speaketh of them that sleep, that even they do work in their kind, and do confer to the general operations of the world. One man therefore doth co-operate after one sort, and another after another sort; but even he that doth murmur, and to his power doth resist and hinder; even he as much as any doth co-operate. For of such also did the world stand in need. Now do thou consider among which of these thou wilt rank thyself. For as for him who is the Administrator of all, he will make good use of thee whether thou wilt or no, and make thee (as a part and member of the whole) so to co-operate with him, that whatsoever thou doest, shall turn to the furtherance of his own counsels, and resolutions. But be not thou for shame such a part of the whole, as that vile and ridiculous verse (which Chrysippus in a place doth mention) is a part of the comedy.
37. We all contribute to the same outcome, some consciously and rationally, others unknowingly. As Heraclitus once noted, even those who sleep play a role in the world's workings. Each person participates differently: some eagerly, others reluctantly. Even those who complain and resist are, in their way, contributing. The world needs all types. Consider where you fit in this spectrum. The universe's Administrator will use you regardless of your willingness, making you a part of the whole. Your actions will inevitably further its plans. Don't be the kind of part that Chrysippus referred to as a "vile and ridiculous verse" in a comedy. Instead, embrace your role with dignity and purpose.
XXXVIII. Doth either the sun take upon him to do that which belongs to the rain? or his son Aesculapius that, which unto the earth doth properly belong? How is it with every one of the stars in particular? Though they all differ one from another, and have their several charges and functions by themselves, do they not all nevertheless concur and co- operate to one end?
38. Does the sun try to do the rain's job? Or does Aesculapius, the sun's son, attempt to do the earth's work? What about each individual star? Although they all have their own unique roles and purposes, don't they still work together towards a common goal?
XXXIX. If so be that the Gods have deliberated in particular of those things that should happen unto me, I must stand to their deliberation, as discrete and wise. For that a God should be an imprudent God, is a thing hard even to conceive: and why should they resolve to do me hurt? for what profit either unto them or the universe (which they specially take care for) could arise from it? But if so be that they have not deliberated of me in particular, certainly they have of the whole in general, and those things which in consequence and coherence of this general deliberation happen unto me in particular, I am bound to embrace and accept of. But if so be that they have not deliberated at all (which indeed is very irreligious for any man to believe: for then let us neither sacrifice, nor pray, nor respect our oaths, neither let us any more use any of those things, which we persuaded of the presence and secret conversation of the Gods among us, daily use and practise:) but, I say, if so be that they have not indeed either in general, or particular deliberated of any of those things, that happen unto us in this world; yet God be thanked, that of those things that concern myself, it is lawful for me to deliberate myself, and all my deliberation is but concerning that which may be to me most profitable. Now that unto every one is most profitable, which is according to his own constitution and nature. And my nature is, to be rational in all my actions and as a good, and natural member of a city and commonwealth, towards my fellow members ever to be sociably and kindly disposed and affected. My city and country as I am Antoninus, is Rome; as a man, the whole world. Those things therefore that are expedient and profitable to those cities, are the only things that are good and expedient for me.
39. If the Gods have specifically planned for my life, I must accept their wisdom. It's hard to imagine a God being foolish, and why would they want to harm me? What benefit would that bring to them or the universe they care for? If they haven't planned for me specifically, they must have planned for the whole, and I should embrace whatever happens to me as a result. If they haven't planned at all (which would be sacrilegious to believe, as it would negate our sacrifices, prayers, oaths, and daily practices based on the Gods' presence among us), I can still be thankful that I'm free to make my own choices about what's best for me. What's best for each person aligns with their nature. My nature is to be rational in my actions and to be a good, sociable member of my community. As Antoninus, my city is Rome; as a human, it's the entire world. Therefore, what benefits these communities is what's truly good and beneficial for me.
XL. Whatsoever in any kind doth happen to any one, is expedient to the whole. And thus much to content us might suffice, that it is expedient for the whole in general. But yet this also shalt thou generally perceive, if thou dost diligently take heed, that whatsoever doth happen to any one man or men.... And now I am content that the word expedient, should more generally be understood of those things which we otherwise call middle things, or things indifferent; as health, wealth, and the like.
40. Whatever happens to an individual is beneficial for the whole. This alone should satisfy us—that it serves the greater good. However, if you pay close attention, you'll also notice that whatever happens to one person or group of people... Furthermore, I now prefer that the word "beneficial" be more broadly understood to include what we might otherwise call neutral or indifferent things, such as health, wealth, and similar matters.
XLI. As the ordinary shows of the theatre and of other such places, when thou art presented with them, affect thee; as the same things still seen, and in the same fashion, make the sight ingrateful and tedious; so must all the things that we see all our life long affect us. For all things, above and below, are still the same, and from the same causes. When then will there be an end?
41. The endless shows at theaters and similar venues grow tiresome when seen repeatedly. The same sights, presented in the same way, become dull and unpleasant. This principle applies to everything we experience throughout our lives. All things, whether grand or mundane, remain constant and stem from the same sources. So we must ask ourselves: when will this cycle end?
XLII. Let the several deaths of men of all sorts, and of all sorts of professions, and of all sort of nations, be a perpetual object of thy thoughts,... so that thou mayst even come down to Philistio, Phœbus, and Origanion. Pass now to other generations. Thither shall we after many changes, where so many brave orators are; where so many grave philosophers; Heraclitus, Pythagoras, Socrates. Where so many heroes of the old times; and then so many brave captains of the latter times; and so many kings. After all these, where Eudoxus, Hipparchus, Archimedes; where so many other sharp, generous, industrious, subtile, peremptory dispositions; and among others, even they, that have been the greatest scoffers and deriders of the frailty and brevity of this our human life; as Menippus, and others, as many as there have been such as he. Of all these consider, that they long since are all dead, and gone. And what do they suffer by it! Nay they that have not so much as a name remaining, what are they the worse for it? One thing there is, and that only, which is worth our while in this world, and ought by us much to be esteemed; and that is, according to truth and righteousness, meekly and lovingly to converse with false, and unrighteous men.
42. Consider the diverse deaths of people from all walks of life, professions, and nationalities. Let your thoughts extend even to figures like Philistio, Phoebus, and Origanion. Then, move on to other generations. We too will follow, after many changes, to where great orators and philosophers like Heraclitus, Pythagoras, and Socrates reside. Think of the ancient heroes, the later brave captains, and the many kings. Beyond them, contemplate minds like Eudoxus, Hipparchus, and Archimedes. Remember the sharp, generous, industrious, subtle, and resolute individuals. Include those who mocked the fragility and brevity of human life, such as Menippus and his ilk. Reflect on how they're all long dead. What do they suffer now? Even those without a remaining legacy—are they worse off? There's only one thing truly worthwhile in this world, deserving our esteem: to live truthfully and righteously, interacting gently and lovingly with those who are false and unjust.
XLIII. When thou wilt comfort and cheer thyself, call to mind the several gifts and virtues of them, whom thou dost daily converse with; as for example, the industry of the one; the modesty of another; the liberality of a third; of another some other thing. For nothing can so much rejoice thee, as the resemblances and parallels of several virtues, visible and eminent in the dispositions of those who live with thee; especially when, all at once, as near as may be, they represent themselves unto thee. And therefore thou must have them always in a readiness.
43. When you need to lift your spirits, reflect on the various qualities and strengths of those you interact with daily. For instance, consider one person's work ethic, another's humility, someone else's generosity, and so on. Few things can bring you as much joy as recognizing the diverse virtues evident in the characters of those around you, especially when you can picture them all at once. Keep these positive attributes in mind, ready to recall whenever you need a boost.
XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not three hundred rather? Just as much reason hast thou to grieve that thou must live but so many years, and not longer. For as for bulk and substance thou dost content thyself with that proportion of it that is allotted unto thee, so shouldst thou for time.
44. Are you upset that you weigh only a certain amount and not three hundred pounds more? You have just as much reason to be upset that you'll live only a certain number of years, and not longer. Just as you're content with your physical size, you should be satisfied with your allotted time on Earth.
XLV. Let us do our best endeavours to persuade them; but however, if reason and justice lead thee to it, do it, though they be never so much against it. But if any shall by force withstand thee, and hinder thee in it, convert thy virtuous inclination from one object unto another, from justice to contented equanimity, and cheerful patience: so that what in the one is thy hindrance, thou mayst make use of it for the exercise of another virtue: and remember that it was with due exception, and reservation, that thou didst at first incline and desire. For thou didst not set thy mind upon things impossible. Upon what then? that all thy desires might ever be moderated with this due kind of reservation. And this thou hast, and mayst always obtain, whether the thing desired be in thy power or no. And what do I care for more, if that for which I was born and brought forth into the world (to rule all my desires with reason and discretion) may be?
45. Let's try to persuade them, but if reason and justice guide you, act accordingly, even if they strongly oppose it. If someone forcibly obstructs you, shift your virtuous intention from one goal to another, from justice to peaceful acceptance and cheerful patience. Use the obstacle as an opportunity to practice another virtue. Remember that you initially approached your desires with reasonable expectations. You didn't set your sights on the impossible. What did you aim for? To always temper your desires with this sense of moderation. This mindset is always within your reach, regardless of whether you can achieve the specific goal or not. What more could I want if I can fulfill my life's purpose: to govern all my desires with reason and discretion?
XLVI. The ambitious supposeth another man's act, praise and applause, to be his own happiness; the voluptuous his own sense and feeling; but he that is wise, his own action.
46. The ambitious person believes their happiness comes from others' actions, praise, and applause. The pleasure-seeker finds joy in their own sensations and experiences. However, the wise individual finds fulfillment in their own actions and choices.
XLVII. It is in thy power absolutely to exclude all manner of conceit and opinion, as concerning this matter; and by the same means, to exclude all grief and sorrow from thy soul. For as for the things and objects themselves, they of themselves have no such power, whereby to beget and force upon us any opinion at all.
47. You have complete control over your thoughts and opinions on any matter. By exercising this control, you can eliminate all grief and sorrow from your mind. Remember, external things and events have no inherent power to force any particular opinion upon you.
XLVIII. Use thyself when any man speaks unto thee, so to hearken unto him, as that in the interim thou give not way to any other thoughts; that so thou mayst (as far as is possible) seem fixed and fastened to his very soul, whosoever he be that speaks unto thee.
48. When someone is speaking to you, train yourself to listen attentively without letting your mind wander. Focus completely on the speaker, as if you're connecting directly with their thoughts. Try to give them your full attention, regardless of who they are.
XLIX. That which is not good for the bee-hive, cannot be good for the bee.
49. What harms the community harms the individual.
L. Will either passengers, or patients, find fault and complain, either the one if they be well carried, or the others if well cured? Do they take care for any more than this; the one, that their shipmaster may bring them safe to land, and the other, that their physician may effect their recovery?
50. Will passengers or patients complain if they're transported safely or cured effectively? They only care about one thing: that the captain brings them safely to shore, or that the doctor successfully treats their illness.
LI. How many of them who came into the world at the same time when I did, are already gone out of it?
51. How many people born around the same time as me have already died?
LII. To them that are sick of the jaundice, honey seems bitter; and to them that are bitten by a mad dog, the water terrible; and to children, a little ball seems a fine thing. And why then should I be angry? or do I think that error and false opinion is less powerful to make men transgress, than either choler, being immoderate and excessive, to cause the jaundice; or poison, to cause rage?
52. To those with jaundice, honey tastes bitter. To those bitten by a rabid dog, water seems terrifying. To children, a small ball appears as a treasure. So why should I be angry? Don't I realize that misguided beliefs are just as powerful in causing people to err as excess bile is in causing jaundice, or poison in causing madness?
LIII. No man can hinder thee to live as thy nature doth require. Nothing can happen unto thee, but what the common good of nature doth require.
53. No one can stop you from living according to your true nature. Everything that happens to you is in line with the universal order of things.
LIV. What manner of men they be whom they seek to please, and what to get, and by what actions: how soon time will cover and bury all things, and how many it hath already buried!
54. Consider the people you seek to impress, their motivations, and the actions you take to gain their approval. Remember that time will eventually obscure and bury everything, and reflect on how much it has already erased from memory.